A but he heard that there were seven thousand who were alienated from the error of idolatry, and who offered to God the worship that is proper to Him. And countless stories of this kind can be found in the divine Scripture. It is not, therefore, unseemly that we too, like certain gnats alongside those bees, should hum through the apostolic meadows. For the Lord maketh poor and maketh rich; He bringeth low and lifteth up; He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes of the people, and to make them inherit the throne of glory; and the Lord enlighteneth the blind, and turneth the wise backward, and maketh their counsel foolish. For this reason, having prayed to attain the ray of intellectual light, I shall dare to attempt the interpretation, and I shall collect from the blessed Fathers that which contributes to it. But I will take care above all for brevity. For I know that brevity encourages even those who are rather slothful to read. And first of all, I shall attempt to show the chronological order of the apostolic epistles.
The blessed Paul wrote fourteen epistles; but the order which they possess in the books, I do not believe he himself established. But just as the divine David wrote the holy Psalms, having received the operation of the Holy Spirit, yet certain others later arranged them among themselves as they willed: thus they emit a spiritual fragrance, but do not possess chronological order: so also it is possible to discover that these apostolic epistles were compiled [in this way]. For the epistle written by the most divine Paul to the Romans has been allotted the first place, but it was written last of all those that were sent from Asia, and Macedonia, and Achaia. For I believe the first that was written to be the first to the Thessalonians; for the divine Apostle sent this from Athens, as he taught when writing to them. For in the middle of the epistle he says thus: B "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; and sent Timotheus, our brother, and minister of God, and our fellow labourer in the gospel
after he had preached to the Macedonians, the Athenians, and the Corinthians, as the history of the Acts teaches. I also believe that the second Epistle to the Corinthians was written after this one. For as he had promised, he came to them and spent a little time in Macedonia, [and] wrote from there; and he has declared this again in the same epistle. For after he had recounted the afflictions he had suffered in Asia and at Troas, proceeding in the middle [of his account] he says: «For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. But God, that comforteth those that are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you.» And again: B «Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia.» And again: «Lest haply if they come with me, any Macedonians...» I believe the C First to Timothy was written fifth. For after the proemium he says thus: «As I besought thee to abide still at Ephesus, when I went into Macedonia.» The history of the Acts also teaches us that when he first arrived in Macedonia, he had not yet gone to Ephesus. For he says, «they were forbidden of the Holy Ghost to preach the word in Asia.» But Timothy was with him; and the history of the Acts clearly teaches this as well. For when the Jews from Thessalonica had arrived at Beroea and stirred up the multitude into sedition, the divine Apostle sailed to Athens: «And Silas and Timotheus abode there still,» he says. And again, when the narrator was recounting the events at Corinth, and teaching how the divine Apostle reasoned in the synagogue every Sabbath, and that he persuaded both Jews and Greeks, he added: «And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.» It is clear, therefore, that when the blessed Paul came the second time from Ephesus to Macedonia, he then left the altogether excellent Timothy there, for the care of those who had received the saving proclamation. After this, I suppose the one addressed to Titus was written. For while he was still living in those regions, he urged him to come to him. He says thus: «When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.» They say that Nicopolis is a city of Thrace, but bordering on Macedonia. He sent the seventh to the Romans. For after all those, he teaches that he wrote this one. He says thus: «But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.» But concerning these D I acknowledge.
funds, he says also in the first Epistle to the Corinthians: «That when I come, there be no gatherings: and when I come, whomsoever ye shall approve by your letters, them will I A send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me.» Sailing with these funds to Jerusalem, he said at Miletus to the elders of the Ephesians: «Ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.» For immediately upon being accused in Jerusalem of acting against the Law, and having suffered that most extreme danger, he was indeed delivered from the hands of the Jews by the tribune of the soldiers; but by using his right of appeal, he reached Rome under Festus. That he wrote the Epistle to the Romans from Corinth, the end of the epistle clearly teaches us. For first, he commends Phoebe, saying that she is a deaconess of the church which is at Cenchreae; and Cenchreae is a village of the Corinthians. Furthermore, he says these things also: «Gaius mine host, and of the whole church, saluteth you.» And he calls him host who receives one into hospitality. That Gaius was a Corinthian is easy to understand from the former Epistle to the Corinthians. For he writes to them thus: «I thank my God that I baptized none of you, but Crispus and Gaius.» Therefore, the Epistle to the Romans was written last of all from Asia, and Macedonia, and Achaia, and it holds the seventh place, as we have shown from the apostolic writings. For he sent the others from Rome. B And I consider that the one to the Galatians was written first. For before his journey into Macedonia, he went through Phrygia and the region of Galatia, preaching the Gospel. Then, having spent some time in Macedonia, and Achaia, and indeed also in Asia, he departed for Judea. From there, after Ephesus, he reached Rome; and having learned that some were confounding the doctrines of piety, he applied to them the medicine derived from the Scriptures. And to the Philippians, he wrote from Rome after these, as the end of the epistle declares: «All the saints salute you, chiefly they that are of Caesar’s household.» C And indeed, he wrote to the Ephesians and to the Colossians at the same time, having used one messenger for both epistles. For he says at the end of each: «But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things, whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.» But in the Epistle to the Colossians, he also makes mention of Onesimus: «For with Onesimus,» D he says, «a faithful and beloved brother, who is one of you, they shall make known to you all things which are done here.» Before these two, therefore, let that be placed which was written
to Philemon. For in that one he exhorts that Onesimus be received, as one who had received spiritual birth in prison; but here he even places him among the ministers. After these he also wrote to the Hebrews, and this from Rome, as the end teaches: «They salute you,» he says, «who are from Italy.» And he wrote the second to Timothy last of all; and this again is easy to learn from his own writings. «For I,» he says, «am now ready to be offered, and the time of my departure is at hand.» From this it is possible to learn that he sent both the epistle to the Ephesians and [the one] to the Colossians from Rome. «For Tychicus,» he says, «I have sent to Ephesus.» This, therefore, is the order of the Epistles with regard to the time when they were written. But they have placed the one to the Romans B first, as it contains doctrine of every kind, and teaches the accuracy of dogmas at greater length. Some, however, say that it was because they wished to honor the city which presided over the whole world and held the scepters of the empire, that they placed the Epistle written to them first. But to me the thing said before seems to be truer. But as for the arguments of the other Epistles, we shall write them at the appropriate time, if it seems good to God, and shall put them before each one. But for the present, we shall state the purpose and scope of the Epistle to the Romans in summary.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, INTERPRETATION OF THE EPISTLE TO THE ROMANS.
C ARGUMENT. The divine Apostle presents through these writings a doctrine varied and of every kind. But this is the whole scope of the Epistle: The mystery of the divine incarnation is, for those who have believed purely and sincerely, venerable and exceedingly to be worshipped. For it teaches us clearly the love of God toward men.But those who are wrapped in the mist of A unbelief, and have not yet received the brightness of intellectual light, laugh at things which not even the hosts of angels are able to praise according to their dignity. And this the divinely-inspired Apostle clearly taught, writing to the Corinthians: “For the word of the cross is to them that perish foolishness, but to them that are being saved it is the power of God.” This saving proclamation, therefore, while writing to the Romans, he shows to be necessary, and useful and advantageous to all men, both Greeks and Jews. On account of which, before all others, he refutes the Greeks, who have openly corrupted the judgment of good and evil that was planted in nature by Him who created us, and have transgressed the laws of nature: and further, the Jews also, who had received the instruction of the divine laws in writing, yet were unwilling to derive from it any benefit, but B by this very fact have become subject to greater punishments. After this he speaks of the manifestation of our God and Saviour, which took place not for the condemnation and punishment of those who had transgressed the law, but to grant the remission of sins, and to promise the destruction of death, and to announce eternal life. But since he knew that the Jews were extremely attached to the law, and that those who suffer from the heresy of Marcion and Valentinus, and indeed also the Manichaeans, were exceedingly accusatory toward it, just as some most excellent general surrounded on all sides by enemies strikes both the one party and the other, and having conquered them sets up a trophy: C thus the divine Apostle breaks and routs both the band of heretics and the phalanx of the Jews through divine grace. For what does he do? He neither excessively exalts the law, on account of the impudence of the Jews, nor does he offer to the impious heretics any pretext for accusation. But he shows that it did indeed teach what was necessary, and brought the doctrine of justice, but could not perfect this, on account of the weakness of those to whom it had been given. Then he teaches that faith brought the purpose of the law into action. For what it indeed desired to accomplish, but was not able, this faith brought to pass through the grace of the all-holy Spirit. Through all these things we learn that the God who created us has D continually exercised care for men. For first, He placed the judgment of good and of opposites into nature. Then, through creation, He led those who were willing toward piety. For even if not all were willing to see the truth, yet those who desired it obtained what they sought. In addition to these things, he also teaches us this: that the Creator of all did not come to this method of salvation out of a change of mind, but had predicted it long before through the divine prophets. He teaches also the cause of the rejection of the Jews, and exhorts those from the nations who have believed not to be exalted against them, warning them that they had been preceded in the proclamation. Furthermore,
A he has mingled the teaching of practical virtue with dogmatic discourse, simultaneously instructing in the truth and regulating conduct. This, then, is the subject of the Epistle; but a more detailed interpretation will teach us everything in full.
CHAPTER ONE
B VERSE 1. *Paul, a bondservant of Jesus Christ, called to be an apostle.* Prefects and masters of soldiers indeed prefix the titles of their dignities to their writings, lifting their eyebrows and, along with their dignity, rousing a sense of high spirit. But the divine Apostle calls himself an untimely birth, and names himself the first of sinners, and says he is unworthy of the apostolate. Yet when writing his Epistles, he prefixes the titles imposed upon him by grace, for the benefit of those who receive the letters. For when they understand the dignity with which the person who is writing is endowed, they receive them with greater zeal and readiness. And first, indeed, he calls himself Paul, not having received this appellation from his parents from the beginning, but having been deemed worthy of it after his calling, just as Simon was called Peter, and the sons of Zebedee were called Sons of Thunder, and Jacob was called Israel, and Abram was called Abraham. Next, he calls himself a bondservant of Jesus Christ, whom all the unbelievers called a dead man, and a crucified one, and the son of a carpenter, whereas he himself preferred his servitude to any kingdom. After this, he calls himself *called*, implying his heavenly calling. And he adds the name of Apostle as well, teaching that he has attained this too. For since the Lord bestowed this title upon the twelve, the divine Apostle employs it also—not having snatched it for himself, but having received it from the Master himself. "For go," He said to him, "for I will send you far away to the Gentiles." And he declares this through the words that follow: *separated to the Gospel of God.* I was not self-appointed, C he says, but I received the ministry of the proclamation from God Himself. And the Father, and the Son, and the Holy Spirit separated him. And that the Father indeed separated him, he himself teaches in the Epistle to the Galatians: "But when it pleased God, 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." And that the only-begotten Son also did this same thing, the Apostle says again: in the Acts, [he says] that the Lord appeared to him in the temple and ordered him to hasten and go out, because the Jews would not admit the preaching, and added: "Go, for I will send you far away to the Gentiles." And He said this same thing to Ananias, who was hesitating: "Go, for he is a chosen vessel of Mine to bear My name before Gentiles, and kings, and the sons of Israel." But the blessed D Luke also teaches us that, when the prophets at Antioch were ministering to the Lord and fasting, the Holy Spirit said: "Separate to Me Barnabas and Saul for the work to which
I have called them." A Hence, the equality of the Trinity is also evident. He called it the Gospel of God here, but a little later he says it is the Gospel of the Son. For he speaks thus: "For God is my witness, whom I serve in my spirit, in the Gospel of His Son." I have noted these points not idly or in vain, but to show that the teachers of the truth ascribe the same titles indifferently, sometimes to the Father and sometimes to the Son. He called the preaching the "Gospel," as it promises the bestowal of many good things. For it brings the good news of the reconciliation with God, the destruction of the devil, the remission of sins, the cessation of death, the resurrection from the dead, life eternal, and the kingdom of heaven. The divine Apostle shows the antiquity of this before all else, so that—having said he was set apart for the Gospel of God—lest some foolish person should reject it by deeming it more recent, he immediately adds:
B Ver. 2. *Which He promised before through His prophets in the holy Scriptures.* For the Old Testament is full of predictions concerning the Lord. He did not add "holy" without reason, but first to teach that he acknowledges the Old Testament as divine Scripture, and then also to exclude all alien writings. For only the God-inspired Scripture contains profit within itself. Now he also states the nature of the promise.
Ver. 3. *Concerning His Son, who was born of the seed of David according to the flesh.* Through all the prophets, he says, God the Father foretold what was to be regarding the Son, who, being begotten of Him by nature before the ages, was also called the son of David, as one who assumed human nature from the seed of David. C Yet, having mentioned David, he very necessarily added "according to the flesh," lest He be thought the son of David by nature, but the Son of God only by grace. For that addition, "according to the flesh," implies that He is truly the Son of God and the Father according to divinity. For in the case of those who are only what they appear to be, one cannot find the addition "according to the flesh." And the blessed Evangelist Matthew is a witness to this. For when he had said, "Abraham begot Isaac, and Isaac begot Jacob, and Jacob begot Judah," and had followed through the whole genealogy in order, D he nowhere added "according to the flesh." For such an addition did not befit them, since they were men. But here, since He is not only man, but also the pre-eternal God—the God the Word who became man—the divine Apostle, having mentioned the seed of David, necessarily added "according to the flesh," clearly teaching us how He is the Son of God, and how He was called the son of David.
A Ver. 4. *Who was predestined Son of God in power, according to the Spirit of holiness, by the resurrection of the dead, of Jesus Christ our Lord.* Before the cross and the passion, the Lord Christ was not thought to be God, not only by the other Jews, but even by the apostles themselves. They were hindered by human things, seeing Him eating, drinking, sleeping, and weary; and not even his miracles led them to this belief. Therefore, when they had seen the miracle that happened on the sea, they said: *What manner of man is this, that even the sea and the winds obey him?* For this reason, the Lord also said to them: *I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth.* And again: *Tarry ye here in the city, until ye be endued with power from on high, when the Holy Spirit shall come upon you.* Thus, before the passion, they held such opinions concerning Him. But after He had risen, and ascended into heaven, and the Holy Spirit had come, and after the miracles of every kind which they performed by invoking His venerable name, all who believed recognized that He is both God and the only-begotten Son of God. This, therefore, the divine Apostle also taught here: that He who according to the flesh was called the son of David, was defined and demonstrated to be the Son of God by the power which was exerted by the Holy Spirit after the resurrection of our Lord Jesus Christ from the dead.
Ver. 5. *By whom we have received grace and apostleship, for obedience to the faith in all nations for his name.* For He Himself appointed us preachers, entrusting to us the salvation of all nations, and bestowing grace appropriate to the preaching, so that those who received the preaching might obey us and believe in the word.
Ver. 6. *Among whom are ye also, the called of Jesus Christ.* Of these nations, he says, you also are, whose cultivation was entrusted to me. Do not think that I am usurping what belongs to others, or invading fields assigned to others. For the Lord has appointed me a preacher to all nations.
D Ver. 7. *To all that be in Rome, beloved of God, called to be saints.* He both honored them with divine titles and repressed their arrogance. For, in the first place, he did not separate them from other nations as though they were possessing the sovereignty of the whole world, but mingled them with others. Then, he writes to them all together, mixing servants and beggars, and those who earn their living by their hands, with those who are puffed up with wealth, and those who possess power. For that some of these also had believed, he teaches in the Epistle to the Philippians: *For they salute you,* he says, *that are of the...*
A Caesar's household. He taught, however, that he is not writing to unbelievers, but to those who have already believed. Whence he calls them both called and holy, extolling them with spiritual praises, and kindling in them the longing for the One who had bestowed that benefit upon them. *Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.* Here he has completed the inscription of the Epistle: Paul, he says, *a servant of Jesus Christ, to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.* But all the other things he placed in between, teaching by whom he was appointed a herald, and what things he has been commanded to proclaim, and to whom it is assigned for him to offer these things. He prays for them, first indeed for the grace of God; for through this, all who have believed have attained unto salvation. Then for peace, by which he signifies every correct action of virtue. For he who embraces the evangelical manner of life, and who zealously strives to serve Him in all things, is at peace with God. And of these gifts he shows that not only the Father, but also the Son, is the dispenser: B For *from God, he says, our Father, and the Lord Jesus Christ.* Through which he has taught us openly the equality of the Father and the Son.
ver. 8. *First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.* And the Apostle set this down not by way of flattering them, but by way of speaking the truth. For it was not possible that what was happening in Rome should escape those who were in all the world. For in that city the emperors of the Romans long had their royal court, and from there were sent out both those who were to preside over the nations, and those who exacted tribute from the cities. And moreover, all who sought imperial favors used to flock there as well; and through all these people, it was signaled everywhere that the city of the Romans had received the doctrine concerning Christ. And this brought C very great benefit to those who heard it. Whence the divine Apostle praised the Master on account of these things. But since he said that he had been appointed an apostle of all the nations, and much time had passed, and he had neither gone to them himself, nor guided them toward the truth by letters, he necessarily offers an excuse, and calls the Master God as a witness to his disposition toward them.
ver. 9, 10. *For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers, making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.* There are many kinds of divine worship. For he who prays to God serves Him, and he who uses fasting, and he who devotes himself to the divine oracles, and moreover, he also who takes care of the tending D of strangers. But the divine
A Apostle says that he serves God, while offering to the nations the Gospel of His Son, and serves in the spirit, that is, in the gift that is given; thus he knows how to please God with the honor of the Only-Begotten. Exercising precision, he did not simply say that he had requested the journey toward them, but in the will of God. If this, he says, pleases the Governor of all things; yet if, where the salvation of such myriads is concerned, the divine Apostle asked for nothing indistinctly, but joined the divine will to his petition, of what pardon are we worthy, who discourse of and desire sensible things, and do not entrust all our affairs to the divine will, and depend upon it?
VERS. 11. *I long to see you, that I may impart to you some spiritual gift.* These things which are said are full of humility. For he did not say, "that I may give," but, "that I may impart." For I communicate from those things which I have received. And because the great Peter first offered them the evangelical doctrine, he necessarily added: *To confirm you.* For I do not wish, he says, to bring you another doctrine, but to confirm that which has already been offered, and to bring irrigation to the trees already planted. Then again he fills his speech with much moderation.
VERS. 12. *But this is to be comforted together in you by that faith which is in both you and me.* For I wish not only to give, but also to receive from you. And the eagerness of the disciples also excites the teacher.
VERS. 13. *But I do not want you to be ignorant, brethren, that often I proposed to come to you, and have been hindered until now.* He both showed his purpose and declared the providence. For the divine grace, he says, guides me as it wills. And having placed in between, *I have been hindered until now*, he teaches more clearly for what reason he wished to come to them: *That I may have some fruit among you, just as among the other nations.*
VERS. 14, 15. *To Greeks and to Barbarians, to the wise and to the foolish, I am a debtor. Thus what is in me is ready to preach the Gospel to you who are at Rome.* I have been appointed a teacher of all the nations. For which reason I owe the debt of doctrine to all, not only to Greeks, but also to Barbarians. For it is on account of this that the grace of the Holy Spirit has given us diverse tongues D, and it is fitting to pay the debt both to those who boast in doctrine and to those who are unskilled in words. For he calls those who are puffed up because of their faculty of speaking "wise," but those who are called so by them because of their inexperience, "foolish." And since not all were receiving the proclamation of the Gospel, he rightly added: *What is in me is ready.* For it is mine to preach, but to believe is that of the hearers. And since he spoke of the proclamation.
A he often called the Gospel, but this contained a remembrance of the passion, and of the cross, and of death; things which to those not yet believing seemed full of ignominy, he added at the opportune moment:
Vers. 16. *For I am not ashamed of the Gospel of Christ. For it is the power of God unto salvation to every one that believeth; to the Jew first, and to the Greek.* I do not look, he says, to what seems to be ignominy, but to the benefit that springs from it. For they who have believed gather salvation from it. Thus, even among sensible things, many possess their own operation in a hidden state. For pepper seems to be cold on the surface, and to those who do not know it, it shows absolutely no impression of heat; but anyone who crushes it with their teeth perceives the fiery power of its heat by their sense. And for this reason, the sons of the physicians call this "warm in potentiality," inasmuch as it does not appear to be such, but can be shown to be such. So too, grain can be root, and stalk, and ear, yet it does not appear to be such B before it has been sown in the furrows of the earth. With good reason, therefore, did the divine Apostle call the saving preaching the power of God, as it is to those who believe alone that it unveils the power and bestows salvation. Moreover, he said that this was proposed to all, both to Jews and to Greeks. He placed the Jews before the Greeks, because the Lord Christ sent the holy apostles as preachers to them first. Thus also God says through the Prophet: *I have set thee for a covenant of the people, for a light of the Gentiles.* C Calling the Jews "the people," since according to the flesh He sprang from them.
Vers. 17. *For the justice of God is revealed therein, from faith unto faith.* It is not revealed to all, but to those who have the eyes of faith. The divine Apostle teaches us that God thus made provision for us from above, and through the prophets predicted these things, and even before the prophets, had the counsel concerning these things hidden within Himself. For he says this elsewhere: *The mystery which hath been hidden in God, who created all things.* And again: *We speak the wisdom in a mystery which is hidden, which God foreordained before the world unto our glory.* And here, therefore, he did not say D "justice is given," but "is revealed." For that which had long been hidden becomes clear to those who believe. *From faith unto faith,* he says. For it is necessary to believe the prophets, and through them be led to the faith of the Gospel. But this also has another meaning. For he who believes in the Lord Christ, and receives the grace of the most holy baptism, and obtains the gift of the adoption of sons, is led through these things to believe in the future goods: I mean, in the resurrection of the dead, and eternal life, and the kingdom of heaven. He says, however, that the justice of God is revealed through the Gospel, not that it
A is the only one bestowed upon us, but that it is also clearly shown in the very mystery of the dispensation. For he did not manage our salvation by power, nor did he overthrow the power of death by a command and a word, but he tempered justice with mercy. And the only-begotten Word of God himself, having put on the nature of Adam, and having kept it uninitiated into every sin, offered it on our behalf, and having paid the debt of nature, he dissolved the common debt of all men. But the divine Apostle teaches us this more clearly in what follows. We, however, shall pursue the interpretation in detail. Having, therefore, said that salvation is available to both Jews and Greeks who desire it, he confirmed his statement with the testimony of Scripture, and says: "As it is written: The just shall live by faith" (Hab. ii, 4). He has set this down for the sake of the Jews, teaching them not to cling to their legal way of life, but to follow their own prophets. For these, many ages back, proclaimed the salvation that was to come through faith. From here, therefore, ceasing to accuse the Jews first, he accuses all other men, as having boldly transgressed the law placed in their nature by the Creator. But this accusation of theirs also has a defense of the Maker. For having created them, he did not allow them to live like brute beasts, but honored them with reason and gave them judgment, and instilled in them the discernment of good and contrary things. And the facts themselves bear witness to this B discourse, both those who, before the Mosaic law, excelled in piety and virtue, and again those who trod the opposite path. For indeed Adam, having immediately transgressed the commandment and tasted of the fruit which He had forbidden him, tried to hide, while his conscience took vengeance on him. Then, having been summoned to judgment, he neither denied the deed, nor did he pretend ignorance as a defense, but transferred the blame for that of which he was accused onto the woman. This clearly teaches that nature possessed the power of discerning things. So also Cain killed his brother secretly; yet being asked, "Where is Abel your brother?" (Gen. iv, 9), he denied it and attempted to conceal the deed; but being convicted, he confessed that the punishment was just, and joined in the verdict with the Judge, and said that he had sinned more grievously than to be worthy of pardon. But it is possible to find innumerable things of this kind in the holy Scripture. And therefore the divine Apostle said, C saying that they had sinned. And the divine Apostle spoke ten thousand other things by way of grace.
Ver. 18. "For the wrath of God is revealed from heaven against all ungodliness and wickedness of men, who hold the truth in unrighteousness." For nature taught them both: that God is the Creator of all things, and to flee from wickedness while embracing justice; but they did not use these given teachers to proper effect; whence He has also threatened them with the punishment to come. And it is fitting that he has placed "is revealed" here as well, because those who are unbelieving do not accept the threats, D while those who will eventually see the reality of the punishments—
A the wrath of God—call it punishment: not because God punishes being moved by any perturbation of soul, but that He might deter, by the very name, those who contradict. He says, moreover, that it is revealed from heaven, because our God and Savior is to appear from there. For the Lord Himself also says this: "Then you will see the Son of Man coming on the clouds of heaven with great power and majesty." (Matt. xxiv, 26).
VERS. 19. *Because that which may be known of God is manifest in them.* But who gave them this knowledge? For God has made it manifest to them. By what reason and in what manner?
VERS. 20. *For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.* Creation, he says, and what happens in creation—the changes of hours and vicissitudes of the seasons, the successions of night and day, the parturition of clouds, the breezes of winds, the production of fruits and seeds, and things of such a kind—plainly teach us B both that God is the Maker of all things, and that He wisely holds the helm of creation. For He who made all things out of His sole kindness would never cast away all care for the things which He has made. And therefore the divine Apostle did not say "His invisible," but "His invisible things," that is, His creation, and providence, and the just sentence upon each, and the manifold and various methods of managing affairs. On which account those who, having had so many masters, have received no utility from so many disciplines, do not deserve pardon. For he subjoined this: *So that they are inexcusable.* For the things themselves almost cry out that they cannot in any way intercede to be delivered from the evils, the threats of which are directed against them. C
VERS. 21. *Because that, when they knew God, they glorified him not as God, neither were thankful.* For that they recognized Him to be God, they themselves also testify; for they carry about this venerable name: but they refuse to have worthy opinions concerning Him. *But became vain in their imaginations, and their foolish heart was darkened.* For they followed foolish thoughts, and of their own accord received the darkness of infidelity.
VERS. 22. *Professing themselves to be wise, they became fools.* By this appellation he increased the rebuke. For while they called themselves wise, by their deeds they showed themselves to be foolish. D
VERS. 23. *And changed the glory of the uncorruptible God into an image made like to corruptible man.* For since they would not understand that the Creator of all things is superior to decay, and higher than the things that are seen, they called the images of their own bodies gods. For neither did they—
A satisfy their impiety with this; but they also worshipped the likenesses of birds, and of four-footed animals, and of creeping things. Yet it was incumbent upon them to perceive that they eat some of these as food, whereas they loathe others as unclean, and flee from others as harmful and lying in wait for them. But through extreme folly and senselessness, they turned the images of those very things which they ate, and those which they loathed, and those which they destroyed, into gods. B
VERS. 24. *For this cause God gave them up in the desires of their hearts unto uncleanness, to dishonour their own bodies between themselves.* He uses "gave them up" for "permitted." He says that since He saw that they were neither willing to be led to the Maker through the creation, nor to choose the better things in their actions and avoid the worse through the discernment of their reason, He deprived them of His own providence and permitted them to be carried along like a boat without ballast; refusing to steer those who had fallen into extreme impiety, which also brought forth a lawless life.
VERS. 25. *Who exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.* He says that impiety has been the foundation of lawlessness; and on account of both they were deprived of divine grace. He calls the name "God" the truth of God; but the hand-made idol, a lie. For whereas they ought to have worshipped the true God, they offered divine honor to the creation. Those who call the only-begotten Son of God a creature, yet worship Him as God, fall into these same reproofs. For it is necessary either that, if they think Him to be God, they should not join Him with the creature, but with God who begot Him: or, if they call Him a creature, they should not offer Him honor as to a deity. But let us proceed to the interpretation of what follows. C
VERS. 26, 27. *For this cause God gave them up unto vile passions. For their women changed the natural use into that which is against nature. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness.* The lawlessness corresponds to the impiety. For just as they exchanged the truth of God for a lie; so they changed the lawful enjoyment of desire into that which is unlawful. *And receiving in themselves the recompense which was due of their error.* For the extreme punishment D of this passion is ignominy. For they most willingly embrace those things which no enemy ever attempted to inflict upon them, and which no judge ever—
[alt-version omitted]
A sentenced as a punishment; this they draw down upon themselves. And what is the cause of these evils?
28. And as they did not approve of having God in their knowledge, God gave them over to a reprobate mind, to do those things which are not fitting. B For if they had wished to know Him, they would have followed the divine laws. But because they denied the Creator, they were utterly stripped of His providence. For this reason they boldly dare every kind of wickedness.
29. Repletes with all unrighteousness. He calls unrighteousness that which is diametrically opposed to justice. For from this, as a rule, every sort of blameworthy thing germinates. And he proceeds to enumerate the fruits themselves. Fornication, malice, covetousness, wickedness; full of envy, murder, strife, deceit, malignancy; whisperers (v. 30, 31), detractors, God-haters, insolent, proud, boasters, inventors of evils, disobedient to parents, foolish, covenant-breakers, without natural affection, implacable, unmerciful. And he calls fornication that intercourse which takes place outside of marriage. Malice, the beastly mind; covetousness, the desire for more, and the seizing of things that do not belong to one. Wickedness, the inclination of the soul toward the worse, and the reasoning employed for the injury of one's neighbor. Full of envy; a grievous passion, and one that cannot endure the prosperity of a neighbor; this also has begotten murder and conceived C deceit. For Cain, being wounded by envy and using deceit as an accomplice, led his brother out into the field and dared to commit murder. He calls those malicious who use their reason to devise ambushes and who contrive harm for their neighbor. Whisperers are those who speak into the ear and speak ill of those who are present. Detractors are those who boldly use slander against the absent. God-haters are those who are hostile in spirit toward God. Insolent are those who are prone to heaping insults. Proud are those who are puffed up on account of those advantages in which they are superior to others. Boasters are those who have no grounds for such a swelling of the mind, yet are puffed up in vain. Inventors of evils are those who not only dare the evils that are in common use, but also devise others. Disobedient to parents; this too is a very great and most alien vice, which even nature itself accuses. Foolish; for those who have slipped into a wicked life have lost the characteristics of a rational being. Covenant-breakers are those who embrace a solitary and wicked life. Without natural affection are those who do not wish to learn the laws of friendship. Implacable are those who shamelessly transgress D agreed-upon contracts. Unmerciful are those who imitate the cruelty of wild beasts.
VARIÆ LECTIONES. God-haters [to be] read according to Theodoret's interpretation. I truly very much doubt that the received reading occurs in an active sense.
VERS. 32. *Who having known the justice of God, that they who do such things are worthy of death, not only do them, but also consent to those who do them, and approve them.* We have shown how nature teaches both the choice of good things and the avoidance of that which is contrary. But yet these men, he says, do not think it enough to do these things, but they even weave praises for those who commit similar acts. And this is the final stage of wickedness. For it was fitting not only to hate the iniquity of others, but also to abhor one’s own.
CAP. II.
Then again, in another way, he shows that we possess the faculty of discerning good and evil.
VERS. 1. *Wherefore thou art inexcusable, O man, every one that judgest. For wherein thou judgest another, thou condemnest thyself: for thou doest the same things, thou that judgest.* But however you may be disposed, if you have received from anyone the authority to judge, you punish those who transgress the laws as guilty; so great a discernment do you have of good and contrary things. It should be known, however, that by the things for which you judge others who sin, you also subject yourselves to the same sentences, for you dare to commit the same iniquity.
VERS. 2. *For we know that the judgment of God is according to truth against them that do such things.* But it is manifest to those who are wise that those who commit iniquities are punished by divine decree.
VERS. 3, 4. *And thinkest thou this, O man, that judgest them who do such things, and doest them, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness, and patience, and longsuffering?* We indeed know that the just Judge will impose punishment upon every iniquitous person in his own time. You, however, he says—you who punish others, but desire not to see your own iniquity—suppose that you shall escape the divine tribunal. But these things are not so. For He endures and uses long-suffering, awaiting your repentance. For this is what he added: *Not knowing that the kindness of God leadeth thee to repentance.*
VERS. 5, 6. *But according to thy hardness and impenitent heart, treasurest up to thyself wrath against the day of wrath, and revelation and just judgment of God, who will render to every man according to his works.* For because you have an indomitable mind and persevere in wickedness, you pass the sentence of punishment against yourself; which God now indeed delays on account of His mercy, but will reveal at the day of the end, and will render rewards appropriate to the works. And he has well put "thou treasurest up to thyself," showing that nothing of our words or deeds is committed to oblivion; but both the lovers of virtue gather up for themselves a treasure of good things, and the workers of iniquity similarly accumulate a treasure of evils.
VERS. 7. *To them indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life.* And he has taught the labors of virtue, and the
A necessity of enduring and perfecting virtue, and thus awaiting its crowns. But the labor is temporary, while the reward is eternal. And the word "eternal" is joined not only to life, but also to glory, and to honour, and to incorruption. For by many terms he wished to show the recompense of good things.
VERS. 8, 9. *But to them that are contentious, and who do not obey the truth, but obey iniquity, indignation and wrath, tribulation and anguish, upon every soul of man that worketh evil, of the Jew first and of the Greek.* Just as in the former B part he did not promise those good things simply to anyone, nor to those who pursue virtue indolently, but to those who can endure its labors, so also he threatens grievous things to vice, not to those who fall into it by some accidental circumstance, but to those who pursue it with great zeal. For this is what is signified by the words, "contentious," and "who do not obey the truth," and "to them that work evil." Likewise, he says, he will punish both Jews and Greeks who act wickedly, and will deem those who care for piety and justice worthy of crowns. But he calls them "Greeks" now, not those who have approached the divine proclamation, but those who existed before the divine incarnation. Yet he did not promise eternal life to those who worshipped idols, but to those who lived C outside the Mosaic law, yet embraced piety and worshipped God, and were concerned for justice.
VERS. 10. *Glory, and honour, and peace to every one that worketh good, to the Jew first, and to the Greek.* He has not set this down in vain, but in order to connect with these the subsequent discourse. For he is about to introduce the accusation against the Jews.
VERS. 11, 12. *For there is no respect of persons with God. For whosoever have sinned without the law, shall perish without the law; and whosoever have sinned in the law, shall be judged by the law.* For God, he says, is the creator of all, and therefore he shall be the judge of all; and he will demand an account from the Jews according to the Mosaic law, but those who did not receive it—for these he calls "without the law"—and then sinned, he will justly punish according to the discernment implanted in their nature. D
VERS. 13. *For not the hearers of the law are just before God, but the doers of the law shall be justified.* For the law was not given to us for this reason, that it might charm our ears, but that it might lead us to the practice of good things.
VERS. 14. *For when the Gentiles, who have not the law, do by nature those things that are of the law; these having not the law, are a law to themselves.* For that the divine law requires action is testified by those who lived before the Mosaic law, having employed pious thoughts, [and] actions
A and having become legislators to themselves.
Vers. 15, 16. *Which show the work of the law written in their hearts, their conscience bearing witness, and their thoughts between themselves accusing or else excusing. In the day when God shall judge the secrets of men by my Gospel through Jesus Christ.* He shows the law of nature inscribed upon their hearts, and the conscience adorned with truth both in its accusation and its defense. But I think it will be worth the effort if I make the matter clear by some example. When the admirable Joseph was weaving the incident regarding Benjamin, and was attempting to take him as a slave as if he had stolen the cup, testing the minds of his brothers as if in fire, B the power of the testimony of the conscience was clearly shown. For then, indeed then, they were not at all paying attention to this tragedy, but were remembering the crime committed twenty-two years before; and some were saying, "The blood of our younger brother is being required at our hands," while Reuben reminded them of the admonitions he had given them. Let us describe the future judgment in accordance with this image, and the conscience of those who have lived outside the law, which now indeed defends itself and pleads ignorance, but now again acknowledges the guilt and proclaims the equity of the sentence passed. Thus also Abimelech, C having the testimony of conscience, was saying to God: "Lord, wilt Thou slay an ignorant and righteous nation? Did he not himself say to me, She is my sister, and she herself said to me, He is my brother? With a pure mind I have done this deed." Now when the divine Apostle had taught these things, he turns his speech toward the Jew and says:
Vers. 17. *Behold, thou art called a Jew.* For this name was formerly common and venerable; therefore he did not say, "thou art named," but "thou art called surname-wise." *And restest in the law.* For thou dost not toil, as one who lives outside the law, seeking what must be done; but thou hast the law, which clearly teaches thee all things. *And makest thy boast in God.* As one whom He has preferred before all the nations that were in the whole inhabited world, as one whom He has deigned to take great care of, D and has given the law, and has provided guidance through the prophets.
Vers. 18. *And knowest his will*, that is to say, God's. *And approvest the things that are more excellent.* That is, you distinguish the things that are contrary to one another, justice and injustice, temperance and intemperance, piety and impiety. *Being instructed out of the law.* For that became thy teacher in these matters.
Vers. 19, 20. *And art confident that thou thyself art a guide*
of the blind, a light of them that are in darkness, an instructor of the foolish, a teacher of babes. A Here he demonstrates their lofty pride and exposes the arrogance they harbored against proselytes. *Having the form of knowledge and of the truth in the law.* For the divine law brought to thee the characteristics of all these things.
Vers. 21-23. *Thou therefore that teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God?* He shows that he had received no profit from the giving of the law, but was puffed up by the letters alone; and while he attempted to teach others, he contradicted his own words by his deeds, and boasted in vain of the law. He also adduces a testimony for the confirmation of the accusation.
Vers. 24. *For the name of God is blasphemed among the Gentiles through you, as it is written.* For thou hast not only failed to be a cause of praise for God, but thou hast moved many tongues to blasphemy. For seeing thy lawless life, them who chose thee they openly blasphemed God. Having thus shown that they had received no profit from the Mosaic legislation, he transfers the discourse to circumcision, and shows that this also is useless, when it is destitute of other works. B
Vers. 25. *For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.* The divine Apostle followed the prophetic words. For the God of all says through the prophet Jeremiah: *All the nations are uncircumcised in the flesh; but the house of Israel is uncircumcised in their hearts.* And again: *Be circumcised to the Lord.* And showing what kind of circumcision he says pleases God, he added: *And circumcise the uncircumcision of your hard heart.* Moved from hence, the divine Apostle showed that circumcision is superfluous if the circumcision of the soul does not exist. For on account of that, this was given. For if that is not present, there is no profit from this; for it occupies only the place of a seal. C For where we have gold, or silver, or precious stones, or costly raiment, we are accustomed to affix the seals. But when there is nothing of these stored within, the placement of the seals is superfluous.
Vers. 26. *Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?* The law, he says, demands the work. If therefore thou who art circumcised hast not this, and he who has uncircumcision has it, would you not deservedly D
A be called a law-breaker, while he receives your honorable name, and he who has uncircumcision is no longer called by your reproach, but is rather circumcised, as having cut away the vice of his soul?
VERS. 27. *And that which is by nature uncircumcision, if it fullfil the law, shall judge thee, who by the letter and circumcision art a transgressor of the law.* Admiration is due to the distinguished wisdom of the Apostle. For he did not oppose the natural law to the written one, but the opprobrious name to the honorable one—namely, uncircumcision to circumcision. And this, he says, is free from accusation; for no one is born like this of his own will, but the Creator thus fashions nature. Wherefore no harm from this source accrues to the lovers of virtue. B But you received from your ancestors the sign of circumcision, and you have the law which points out what is to be done; yet you contradict the purpose of the law by your deeds. Having thus shown that circumcision, while given as a sign, was afterwards rendered superfluous, he shows further that the very name of "Jew" has no utility.
VERS. 28, 29. *For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.* Here he openly takes refuge in the prophetic testimonies which we have placed above. *Circumcise, therefore,* he says, *the hardness of your heart* (Deut. x, 16). C
CHAPTER III.
Having thus depressed the Jewish pride, and shown that they boast in vain of circumcision, of the law, and of the name of "Jew"—lest anyone should suppose that he does this out of hatred and malevolence, he adds:
VERS. 1. *What advantage then hath the Jew? or what profit is there of circumcision?* If, he says, some of the alien nations, adorned with piety and virtue, are celebrated by divine proclamations, why then did God separate Israel from the nations, and give them circumcision? For "the advantage of the Jew," he says, is the prerogative of honor before the nations. Then he adds:
VERS. 2. *Much every way.* For He chose their ancestors, delivered D them from the tyranny of the Egyptians, made their fame renowned through all sorts of miracles, gave the law as a help, and appointed prophets. This is what he means: *Much every way.* Yet, passing over all these in silence, he sets down the legislation alone. First indeed, because *unto them were committed the oracles of God.* For this is the greatest honor, since the other nations [only] that which is by nature...
A had cognition, [but] them [as well] to have received the legislation.
VERS. 3. *Quid enim, si aliqui non crediderunt, nunquid incredulitas illorum fidem Dei evacuabit? Absit.* He knew, he says, God of all from the beginning, both who were about to be keepers of the law and who were about to transgress it; therefore, those who did not believe in no way damaged the divine benefits. For even if all men were ungrateful toward Him, the ingratitude of these would not diminish the glory of God. This he has shown clearly through the things that follow.
VERS. 4. *Sit autem Deus verax, omnis autem homo mendax.* Let us grant, he says, for the sake of argument, that no one among men renders to God the glory that is proper to Him, but that all are sick with ingratitude (for this is what it says: *Omnis autem homo mendax*); what decrease from this will the glory of God receive? The blessed Paul has placed this elsewhere as well: *If we believe not, he abideth faithful: he cannot deny himself.* B Here, however, he also makes use of a Scriptural testimony: *Sicut scriptum est, Ut justificeris in sermonibus tuis, et vincas cum judicaris.* But the "that" (*Ut*) here is not causal, but declarative of the outcome. For we do not indeed sin for this reason, that we might show forth God’s philanthropy; rather, He Himself supplies the fountains of benefits, procuring salvation for all. Men, however, being gifted with free will, some prefer the worship of God, while others walk the contrary way, and they find the end of the road suitable [to that road]. Moreover, God, even while benefiting these [others], has a defense in judging them, in that He takes care of them in every way. Thus, He was also saying to Israel: *Popule mi, quid feci tibi? vel qua te tristitia aut molestia affeci? responde mihi.* Then, one by one, He calls to mind His benefits. C So also, through Jeremiah, He cries out: *Quodnam delictum in me invenerunt patres vestri, quod longe a me recesserint, et vana secuti, et vani facti fuerint?* And again, He brings forward the catalog of benefits. The divine Apostle, however, constructs the syllogism as if from the person of his adversaries.
VERS. 5, 6. *Sin autem nostra iniquitas Dei justitiam commendat, quid dicemus? Nunquid iniquus est Deus qui infert iram? secundum hominem dico. Absit.* Necessarily he has placed the opposition which is brought forward by others, and by his rejection of it he shows how absurd it is. For, he says, I do not say these things, but I have brought forward the reasonings of others. For this is what he means: *Secundum hominem.* Otherwise, how will God judge the world?
(VERS. 7.) *Si enim veritas Dei abundavit in meo mendacio in gloriam ipsius, quid adhuc ego tanquam peccator* D
A judicor? It is, he says, most absurd to say these things. For God’s judgment is just, and it is not my faithlessness that procures for God the glory accruing from mercy. For it is the ultimate injustice for those who have become the agents of his glory to be punished by him and to suffer eternal retribution. This is something that not even the most unjust of humans would do, let alone he from whom the fountains of justice gush forth.
VERS. 8. *And not as we are slandered, and as some say that we say: Let us do evil that good may come, whose judgment is just.* We, he says, say none of these things, but are slandered by others as saying them, and these slanders shall pay the penalty. It must be known, however, that when the holy apostles said, "Where sin abounded, grace did much more abound," some who falsely laid claim to piety, attributing falsehoods to them, claimed they said, "Let us do evil, that good may come." But this was not the purpose of the apostolic doctrine. For, on the contrary, they gave commandment that all should abstain from every iniquity. But they encouraged those who approached the holy preaching to be of good courage, as if the remission of former sins had been granted by God. We, however, pausing our interpretation here and refreshing our mind with the intervening rest, let us praise him who gave a mouth to man, and who made the mute and the deaf, and let us pray that he may teach us the understanding of the apostolic doctrine. For he will surely give, who said: "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened unto you." With whom, to the Father, together with the most Holy Spirit, belongs glory and majesty, now and always, and for the ages of ages. Amen.
SECOND VOLUME
B We have already said that the divine Apostle wishes to demonstrate that the incarnation of our God and Savior Jesus Christ necessarily took place. For this reason, he has spoken both about those outside the law and about those who have lived under it, and he has proved that the one group has transgressed the law of nature and the others the Mosaic law, and that both are deserving of the ultimate punishment. He has imitated an excellent physician, who first teaches those who are suffering the gravity of their disease, and then applies the aid of medicinal remedies. For so also did he, after having exposed the iniquity of these and those, and shown that they themselves were both guilty and deserving of punishment, proceed to offer the remedy of faith, and teach the benevolence of the divine dispensation, saying:
VERS. 9-18. *What then? Are we better? For we have established that Jews and Greeks are all under sin, as it is written: There is none just, no, not one. There is none that understandeth: there is none that seeketh after God. All have turned out of the way; they are become unprofitable together: there is none that doeth good, no, not so much as one. Their throat is an open sepulchre; with their tongues they have used deceit.* D
A The poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.
Having, in what was previously explained, examined the matters concerning circumcision and uncircumcision, he added: "What advantage then hath the Jew?" And here, wishing to show the excellence of the evangelical grace, he says: "What then? are we better than they?" For we have shown that both those who were outside the law, and those who lived under the law, have sinned. He also added the testimony of David, as being highly appropriate to the proposed subject. He does this while studying brevity above all; otherwise, he would have called upon all the prophets for the indictment of the Jews, who say such things about them, and even things more absurd than these. Whence he added:
Ver. 19. "Now we know that what things soever the law saith, it saith to them who are under the law." With great accuracy B he has set this down. For he did not say, "concerning those who are in the law," but, "to those who are in the law." For it speaks many things also concerning the Babylonians, and the Persians, and the Medes, and the Egyptians, and many other nations; but nevertheless, he was bringing the predictions made concerning these to the Jews. "That every mouth may be stopped, and all the world may become guilty before God." Again he has employed the word "that" to suit his own proper idiom. For the God of all does not give the law and offer precepts to men for this reason, that he may render them liable to punishments; C but he does this while he himself is providing for their salvation, while those who travel the opposite path draw punishment upon themselves. Then, being about to show the gifts of faith, he shows first that all are in need of it, and before all others, those who boast in the law.
Ver. 20. "Therefore by the deeds of the law there shall no flesh be justified in his sight." Of the Mosaic law, some things were in accordance with the knowledge of nature, such as, "Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbour," "honour thy father and thy mother," and all such things. For even those who had not received this law knew that each of these things was liable to accusation and, moreover, to punishment. But the legislator established other things which were beneficial to the Jews D only at that time: I mean circumcision, and the sabbath, and sacrifices, and purifications, and the things ordained concerning the leper and him who has an issue, and things similar to these; which are indeed symbols of other things, but when fulfilled by themselves, they were not sufficient to render the person who observes them righteous. For which cause also the divine Apostle said: "For by the deeds of the law there shall no flesh be justified."
And lest anyone should think that he was disparaging the law, he subjoined, "For by the law is the knowledge of sin." A The law, he says, has imparted to mankind a more accurate knowledge of sin and has made the accusation against it more vehement; but it was not able to suffice for the practice of virtue by men. Having thus shown the law to be only a teacher of good things, he points out the power of grace.
Ver. 21. "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets." Who could sufficiently admire the power of the apostolic wisdom according to its dignity? For he shows at the same time that the law has ceased, and that it gives its support to grace. He has also aptly used the word "manifested"; for he has made the mystery of the dispensation, which was hidden, clear to all. And in the comparison between grace and the law, he demonstrates the excellence of the victory, by declaring the law itself and the prophets to be witnesses to grace.
Ver. 22. "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe." He repeats what had been said, so as to add what was lacking. B For because he said, "the righteousness of God is manifested," and then interposed some matters, he necessarily returns to this statement and shows that those who desire to attain it, whether they be Jews or Greeks, enjoy it through faith in the Lord Christ. For the expression "unto all" refers to the Jews, but "upon all" refers to those who are from the other nations. And he continues teaching this more clearly: "For there is no difference."
Ver. 23. "For all have sinned, and come short of the glory of God." In a few words he shows that all are guilty and in need of grace.
Ver. 24. "Being justified freely by his grace through the redemption that is in Christ Jesus." For by bringing only faith, we have received the forgiveness of sins, since the Lord Christ offered His own body as a kind of redemption price for us.
Ver. 25. "Whom God hath set forth to be a propitiation through faith in his blood." C The "propitiatory" was a golden plate which rested upon the ark, and had the images of the Cherubim on either side. From there, the benevolence of God was made manifest to the High Priest performing the sacred rites. The divine Apostle therefore teaches that the true propitiatory is the Lord Christ; for that old one bore the type of this one. Yet this name is appropriate to Him as man, not as God. For as God, He Himself returns the answer through the propitiatory; but as man, He receives this appellation, just as the others, such as sheep, and lamb, and sin, and curse, and whatever else is of this kind. D And indeed the ancient propitiatory was devoid of blood, inasmuch as it was inanimate, but it received the drops of the blood of the sacrifices. But the Lord Christ is both God and
A a High Priest, and a Lamb; and in His own blood He accomplished our salvation, requiring of us faith alone.
*For the showing of His righteousness, for the passing over of the sins that are past.* A (Ver. 26.) *In the forbearance of God, for the showing of His righteousness in this present time.* And God showed His own goodness, having been long-suffering toward men committing transgression for the longest time, and He has made His righteousness manifest to all. But that He did not suffer men to transgress for naught, but was preparing this as a medicine of salvation for them, he says: *That He might be just, and the justifier of him who is of faith in Jesus Christ.* For it is fitting to know both these things: that the God of all things dispensed our affairs both justly and benevolently, and that everyone who believes in the Lord Christ reaps the righteousness that is from faith. Having thus briefly shown the gifts of grace, he returns again to the discourse concerning the Law, and shows it giving way to grace.
(Ver. 27.) *Where is boasting then?* It is to be read as a question. Then the response: *It is excluded.* He did not say, "It is abolished," but *It is excluded*, meaning, "It no longer has a place." And by "boasting" he refers to the lofty spirit of the Jews. For they prided themselves as being the only ones enjoying divine providence. But when divine grace appeared, and was poured out upon all the nations, the boasting of the Jews ceased. For God has given to men faith as a short path to salvation. For the Apostle taught this also by what follows: *By what law? of works? Nay, but by the law of faith.* And not without cause did he call faith a law; but he is bringing to mind the prophecy of Jeremiah: *“For in those days, saith he, and in that time, I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers.”* B If the Mosaic law is called a Testament, and the New [Testament] has likewise been named a Testament, and this [New Testament] decrees that one should believe in Christ, the divine Apostle prophetically joined the name of "law" to "faith." Then he weaves together his discourse concerning faith.
(Ver. 28.) *We conclude therefore that a man is justified by faith without the works of the law.* By "law" here he means the Mosaic [law]; yet he did not say, "We conclude that a Jew is justified by faith," but *a man*, which is the common name of the nature. Whence he logically subjoins:
(Ver. 29.) *Is He the God of the Jews only? is he not also of the Gentiles? Yes, also of the Gentiles.* Then, as if it were something certain and which cannot be contradicted, he confirms it with his judgment.
(Ver. 30.) *Seeing since there is one God, who shall justify the circumcision by faith, and uncircumcision through faith.* There is, he says, one God of all, one Maker of all: and it is fitting that
A he should not take care of some, and neglect others. Therefore, he offers salvation to all who believe. He calls the Jews the circumcision, and the Gentiles, the uncircumcision. He also solves the objection that arises.
VERS. 31. Do we then nullify the law by faith? God forbid; but we establish the law. For long ago, both the law and the prophets foretold the things concerning faith. Therefore, receiving the faith, we confirm the law. Then he brings forward the proofs of these things; and although he could have brought forward very many testimonies of the prophets, he goes to the very root of the Jews, and shows that the patriarch Abraham acquired righteousness through faith, and says:
CHAPTER IV
VERS. 1. What then shall we say that Abraham our father has found according to the flesh? What, he says, before Abraham believed in God, have we heard that his righteousness was brought about through works? For he says "according to the flesh" regarding that which is in works, since we perform works through the body. B
VERS. 2. For if Abraham was justified by works, he has something to boast about, but not before God. The fulfillment of good works crowns those who perform them, but it does not show the loving-kindness of God. But faith makes both manifest: both the disposition of him who believes in God, and the loving-kindness of God; because, by accepting the faith, he proclaims the one who possesses it to be a victor. And he confirms this through the testimony of Scripture.
VERS. 3. For what does the Scripture say? Abraham believed God, and it was reckoned to him for righteousness. For the blessed Abraham did not attain the divine testimony by living according to the law, but by believing in the One who called him, he gathered the fruit of righteousness.
VERS. 4. Now to him who works, the reward is not reckoned according to grace, but according to debt. For the laborer of righteousness demands a wage; but righteousness from faith is a gift of the God of all. For the following verses teach this as well. C
VERS. 5. But to him who does not work, but believes in Him who justifies the ungodly, his faith is reckoned for righteousness. Having thus shown, through the patriarch Abraham, that faith is older than the law, he again calls another suitable witness for this, David the prophet and king, to whom the God of all renewed the promises made to Abraham. For just as He promised to the patriarch Abraham that in his seed He would bless all nations, so also He said to the most divine David: "Once have I sworn by my holy one, if I shall lie to David; his seed shall remain for ever, and his throne as the sun before me, and as the moon
A established for ever; and a faithful witness in heaven." B And again: "I will set his hand in the sea, and his right hand in the rivers." And again: "And all the kings of the earth shall worship him, all nations shall serve him," and things similar to these. And since he showed that the blessed Abraham acquired righteousness through faith, and that Abraham had existed before the giving of the law, he necessarily produces David under grace, and says:
VERS. 6-8. "Even as David also describes the blessedness of the man, to whom God imputeth righteousness without works: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." The law, he says, brought punishment to those who sin; but the Prophet calls those blessed who have received the remission of sins. It is manifest, therefore, that he refers to our own state, and proclaims the gifts of grace. He shows that this is set before all, and says through an interrogation:
VERS. 9. "Cometh this blessedness then upon the circumcision, or upon the uncircumcision?" Then again, from the patriarch Abraham, he confirms what was proposed.
"For we say that faith was reckoned to Abraham for righteousness." (Vers. 10.) How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. He shows that faith is more ancient not only than the law, but even than circumcision itself, and that before circumcision the patriarch received the testimony of righteousness according to faith. Where then was there need of circumcision, for one who had acquired righteousness by faith? This he clearly teaches.
VERS. 11. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised." Circumcision, he says, is not righteousness, but a witness of righteousness, and a seal, and a sign of the faith which he had shown before circumcision.
"That he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also. (Vers. 12.) And the father of circumcision." Here it is necessary to punctuate. For he shows that the patriarch is first the father of those who believed in uncircumcision; since he himself, while he still had uncircumcision, offered the gift of faith to God; but afterwards he is also the father of the Jews, as those who participated with him in circumcision. And he teaches this same thing again more clearly through what follows: "Not to them who are of the circumcision only, but to them who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised." For if any one springing from the nations, and having not received circumcision, shall follow in the tracks of that faith of the patriarch which he displayed before circumcision, he shall not be deprived of his kinship. For God of all, since He had foreseen, as God,
A that He would gather one people from the Gentiles and the Jews, and that He would grant salvation to them through faith, He marked out both in the patriarch Abraham. For by showing that he had acquired righteousness from faith even before circumcision, and that he did not conduct his life according to the Mosaic law after circumcision, but remained in the footsteps of faith, He called him father of the nations, so that both Jews and Gentiles might look to him, and neither the former might glory in circumcision nor the latter in uncircumcision, but both might emulate his faith. For divine Scripture called neither circumcision nor uncircumcision, but faith, righteousness. Having thus shown faith to be both older and more honorable than the Law, He shows in turn that the Law is more recent than the promise made to Abraham, demonstrating that grace is older than the Law. For it was concerning this that the promises were made to Abraham. He promised that in his seed He would bless all nations; and the promise received its goal through the Lord Christ.
Vers. 13. *For the promise was not to Abraham, or to his seed, that he should be heir of the world through the law, but through the righteousness of faith.* For having believed in God, and not having conducted his life according to the Mosaic law, he received the promise of the blessing of the nations.
Vers. 14. *For if they which are of the law be heirs, faith is made void, and the promise made of none effect.* For if those who live according to the law attain the promised goods, Abraham believed God in vain; and the promises made to him by God are false and not true.
Vers. 15. *For the law worketh wrath.* For it is the custom of the law to punish those who transgress it; for He called punishment "wrath." *For where no law is, there is no transgression.* For the law punishes those who transgress; for observance and transgression are conjoined with the law: since some, out of a desire for virtue, willingly choose to keep it, while others, due to sloth, do not hesitate to transgress it without fear.
Vers. 16. *Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.* He humbled the pride of the Jews, calling those the seed of Abraham who have imitated the faith of Abraham, even if they are aliens by race. But if the law punishes those who transgress, and grace grants the forgiveness of sins, this confirms God's promise, bestowing the blessing upon the nations. And since He called Abraham the father of both the nations and the Jews, he confirms what he says with the testimony of Scripture.
A *Before God in whom he believed, who gives life to the dead and calls things that are not as though they were. For just as, he says, God is the creator of all, and is God and guardian of all; so He has appointed Abraham the father of all, not of the Jews only, but of all who believe. He also teaches the excellence of Abraham’s faith.*
VERS. 18, 19. *Who contrary to hope believed in hope, that he might become the father of many nations, according to what was said: So shall your seed be. And not being weak in faith, he did not consider his own body already dead, being about a hundred years old, and the deadness of Sarah’s womb.* For seeing his wife as barren, and both of them burdened by the weakness of old age, with not even a small hope of childbearing appearing to human reasoning, nor any older example that could serve as encouragement, he faithfully accepted the divine promise. For "contrary to hope," he says, that which is according to nature; but "in hope," of God’s promise.
VERS. 20, 21. *And in the promise of God he did not waver through unbelief, but was strengthened by faith, giving glory to God, and being fully persuaded that what He has promised, He is also able to perform.* For he did not look to the weakness of his nature, but believed without hesitation in its Creator.
VERS. 22. *Therefore it was accounted to him for righteousness.* That is, his faith. Thus, after showing that faith flourished both in those under the law and in those before the law, he turns his discourse to the subject at hand.
VERS. 23, 24. *Now it was not written for his sake alone, that faith was accounted to him for righteousness: but also for us, to whom it shall be accounted, who believe in Him who raised up our Lord Jesus from the dead.* And the patriarch, seeing the womb of his wife dead, believed that it was easy for God to fulfill the promise; and we, hearing the Jews call our Lord dead, believe that He has risen. C Let us therefore also gather the fruits of faith, and let us reap the righteousness that springs from it. For not in vain were the things written that the Lord God has done for the patriarch Abraham: but that, seeing those things, we might exhibit the same faith. However, the phrase, *Who raised up our Lord Jesus*, was spoken according to his humanity; for in that in which He suffered, in that He has also been raised; for the suffering belongs to the flesh, not to the impassible divinity which can suffer nothing.
D VERS. 25. *Who was delivered for our offenses, and was raised for our justification.* For He underwent the passion for the sake of our sins, in order to pay our debt, and in order that His resurrection might secure the common resurrection for all. For through that we receive the benefits of justification, and being buried together in baptism, we obtain the forgiveness of our sins. Having thus shown
A the power of the faith and the gifts of grace, he transfers his discourse to exhortation, and exhorts them to take thought for active virtue. For since he had said that the law is idle now that faith has appeared, and had shown that the patriarch obtained righteousness through faith, he necessarily inserts moral exhortations so that those who surrender themselves to sloth might not take occasion to neglect active virtue, as if faith alone sufficed for justification. And he says:
CHAPTER V
Vers. 1, 2. *Therefore being justified by faith, let us have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.* Faith has indeed bestowed upon us the forgiveness of sins, and through the laver of regeneration has shown us to be immaculate and righteous; but it is fitting for you to keep the peace that you have entered into with God. For when you were enemies to Him, the Only-Begotten Son of God reconciled you by taking on flesh, and it was sin that begot that former hostility. Therefore, righteousness will preserve the peace that has been established. It is fitting that we should be stirred B not a little to pursue this, by considering the hopes that have been given to us and the glory which God has promised He will give us. For He called the reward of labors not a wage, but *glory*, showing how great the remuneration will be. And because at that time they were enduring many troubles, being vexed by injuries, torments, and innumerable kinds of death, he rightly offers consolation regarding these things as well.
Vers. 3. *And not only so, but we glory in tribulations also.* He openly displays his own insuperable greatness of soul. For he did not say, "We endure tribulations," but, *We glory also in tribulations.* "We glory," he says, "and we have a magnificent opinion of ourselves, as those who communicate in the sufferings of the Lord." And this he did not say openly; for to think so is characteristic of those who are perfect, as he is; but he consoles others through the future.
Vers. 4, 5. *Knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed.* When grievous things beset someone, if he bravely bears the assault of these, he is proven and leans upon the hope of things to come. And that is not false, but has truth. For this is what he said, *maketh not ashamed*: namely, because those who hope, and are disappointed in their hope, blush and are affected by shame: *Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.* C For the grace of the most holy Spirit, which we received through baptism, has ignited in us the longing for God. Then he also teaches the causes of [this] love.
Vers. 6, 7. *For when we were yet D without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.*
A We reflect that when we were yet sinning, and enclosed by the disease of impiety, the Lord Christ accepted death for our sake; and from this we learn the abyss of His loving-kindness. For perhaps one might have accepted death for a righteous man; but He, because of the excess of His love, endured death for sinners. For this is what he adds:
Verses 8, 9. *But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.* Indeed, God shows the excess of His love toward us in that the death of Christ took place not for righteous men, but for sinners. For now we have been justified by faith in Him; but when He accepted death for us, we were still subject to every sort of transgression. Moreover, "in due time" means at the appropriate time. He says this also in the Epistle to the Galatians: "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, that we might receive the adoption of sons."
Much more then, having now been justified by His blood, we shall be saved from wrath through Him. Since He endured that execrable death for the ungodly and the lawless, it is clear B that He will also deliver those who have believed in Him from the future punishment. For He calls the future punishment "wrath."
Verse 10. *For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.* If, when we were enemies and hostile, He deemed us worthy of such care as to deliver His Son to death for our sake, how is it possible that, once reconciliation has been accomplished, we should not partake of eternal life? Again, however, he calls the Lord Christ "Son," who is the same, both God and man. And it is clear, as I suppose, even to the greatest of heretics, in which nature the passion occurred.
Verse 11. *And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.* For we not only await immortal life, but even in the present life we boast, as having been brought into intimacy with God, pondering the things concerning the Lord Christ, who became our mediator and wrought peace. From this point on, he reveals the mystery of the dispensation and teaches the cause of the incarnation.
Verse 12. *Wherefore as by one man sin...*
our mediator and wrought peace. From this point on, he reveals the mystery of the dispensation and teaches the cause of the incarnation. Verse 12. *Wherefore as by one man sin* A entered into the world, and death by sin, and so death passed unto all men, in whom all have sinned. When the Lord God had created Adam and adorned him with reason, He gave one precept for the exercise of his faculty of reason; for it could not be that one who was a partaker of reason and possessed the ability to discern between good and evil could live without any law. He, being deceived, transgressed the commandment; and the Lawgiver joined from the beginning the threat of punishment to the mandate. Being, therefore, made subject to the decree of death, in this state he begat Cain, Seth, and the others. All, therefore, being born of such a progenitor, possessed a mortal nature; and such a nature stands in need of many things—food, drink, clothing, shelter, and various crafts. The use of these B often incites the passions toward an excess of mediocrity, and an excess of mediocrity generates sin. The divine Apostle says, therefore, that when Adam had sinned and had become mortal on account of sin, both conditions passed down to his race. For death passed unto all men, in that all have sinned. For it is not on account of the sin of the first parent that each one receives the decree of death, but on account of his own.
Verse 13. *For until the law sin was in the world: but sin is not imputed when there is no law.* He is not accusing—as some have supposed—those who preceded the law, but all of them together. For the phrase "until the law" does not speak of the beginning of the law, but of the end of the law, in the sense that "as long as the law held sway, sin held its C power." For where there is no law, there can be no transgression.
Verse 14. *But death reigned from Adam even until Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.* By "Moses" he refers to the law. We find this also in the Gospels: "They have Moses and the prophets." In the same way, the divine Apostle says in his second epistle to the Corinthians: "But even unto this day, when Moses is read, the veil is upon their heart," meaning by this, the Law. Death reigned, therefore, he says, from Adam unto the appearance of the Savior; for then the law received its end: "For the law D and the prophets prophesied until John; but from the days of John the kingdom of heaven suffereth violence, and the violent take it by force." And death reigned even over those who did not sin in the likeness of Adam's transgression. For although they did not transgress that particular commandment, yet they committed other transgressions. He called Adam the "type" of Christ; for he calls [Christ] "him that was to come" for this reason: just as he who first sinned became subject to the decree of death, and all of his race...
followed the forefather, so too the Master Christ, having fulfilled the highest righteousness, dissolved the power of death and, being the first to rise from the dead, will bring back the whole nature of men to life. And since he called Adam the type of Christ, he shows his superiority.
B VERSE 15. *But not as the trespass, so also is the free gift.* But how? "For if by the trespass of the one the many died, much more did the grace of God, and the gift in the grace of the one man Jesus Christ abound unto the many." In the matter of the punishment, he says, the Master God kept the law of justice; and because Adam had sinned and been handed over to death, the whole race followed. Much more justly, surely, in the case of God's loving-kindness, should the justice be kept, and all men be partakers of the resurrection of the Master Christ. He called the Master Christ "man" here, in order to show the type of Adam perfectly: for just as there, through one man, came death, so here, through one man, there is the dissolution of death.
VERSE 16. *And not as through one that sinned, so is the gift; for the judgment came from one unto condemnation, but the free gift came from many trespasses unto justification.* He says, the munificence of grace surpasses the law of justice. For then, when one had sinned, the whole race paid the penalty; but now, when all men behave impiously and iniquitously, he did not inflict punishment, but bestowed life.
VERSE 17. *For if by the trespass of the one, death reigned through the one, much more shall they who receive the abundance of grace and of the gift and of righteousness reign in life through the one, Jesus Christ.* If the transgression of one man fortified the power of death, it is clear that those who have received the abundant gifts of God will be mightier than death, and sharing with Christ in the kingdom, will be alien to destruction and partakers of eternal life.
D VERSE 18. *Therefore, as through one trespass [it came] unto all men to condemnation, even so through one act of righteousness [it came] unto all men to justification of life.* Do not doubt, he says, concerning the things said by me, by looking to Adam. For if those things are true, as they indeed are, and if, when he transgressed, the whole race received the decree of death, it is clear that the righteousness of the Savior procures life for all men. And again he says this same thing in another way, varying the discourse and continuously unfolding it, so that he may teach us more clearly the mystery of the dispensation.
VERSE 19. *For as through the disobedience of the one man the many were made sinners, so also through the obedience of the one, the many will be made righteous.* Exactly here, both in Adam and in grace, he has placed the word "many." For
by the disobedience of one man many were made sinners, so also by the obedience of one shall many be made righteous. A He has here used the word "many"—both in the case of Adam and in the case of grace. For even among those, we find some who were better than those who committed greater sins, such as Abel and Enoch and Noah and Melchizedek and the patriarchs, and indeed also those who shone forth under the law; and after grace, there are many who embrace a lawless life. Thus, having taught us the causes of the divine incarnation from the events concerning Adam, he raises a lurking doubt and brings forth its solution. This doubt arises from those things that pertain to the law, which was given in the interval between Adam and the advent of our Savior. Therefore the divine Apostle also said:
VERS. 20. *But the law entered, that the offence might abound.* He did not put "that" as a cause, but according to his own peculiar mode of speaking. He wishes, however, to say that God did not leave men destitute of his providence even in the former time; but he gave the law to the Jews, and through their study and diligence, he manifested the light of piety to the other nations as well. He has properly used the word *entered*, since Christ was the end of the promise which had been given to the patriarch. B *For in thy seed*, he says, *shall all the nations of the earth be blessed.* But between Abraham and Christ the law entered in the middle. This law taught more accurately that sin is an evil: yet it could not suppress it, but even increased it all the more. For the more commandments that were given, the more numerous were the transgressions. But the divine Apostle brought a brief solution: *But where sin abounded, grace did superabound.* It did not, he says, detract from the benevolence of God, but rather manifested the excellence of his goodness all the more.
VERS. 21. *That, as sin hath reigned unto death, so also might grace reign through justice unto life everlasting, by Jesus Christ our Lord.* Here he has completed the chapter. He teaches, moreover, C that just as sin, having brought forth death, reigned in mortal bodies, inciting the motions of the soul toward intemperance; so grace, having bestowed upon believers the justice which is through faith, does not have a kingdom equal in time to sin, but one that is eternal and without end. For sin used to hold sway over bodies, but ceased in its kingdom with their death. *For he that is dead*, as the divine Apostle says, *is justified from sin.* But after the resurrection, when our bodies have become foreign to corruption and immortal, grace will reign in them, with sin having no place thereafter. For when the perturbations of the soul have ceased, there will be no place for sin. Then again he proposes another emerging doubt, and dissolves it with no trouble.
CHAPTER VI
VERS. 1. *What shall we say then? Shall we continue in sin, D that grace may abound? God forbid!* By the negation he shows how absurd it is. He has put this, however, on account of what was already said before: *Where sin abounded, grace did superabound.* Yet he was not satisfied with the
atia abundet? Absit!* Negatione quam id sit absurdum ostendit. Hoc autem posuit propter id quod jam ante dictum est, *Ubi abundavit peccatum, superabundavit gratia.* Non illi autem A a simple statement of negation suffices: but he sets up his argument in another way as well.
2. *If we are dead to sin, how shall we live any longer therein?* And how are we dead?
3. *Or are you ignorant, brethren, that all we who have been baptized into Christ Jesus, have been baptized into his death?* You have denied, he says, sin, and you have become dead to it, and have been buried with Christ: how therefore is it possible that you should receive that sin?
4. *We have been buried therefore with him by baptism into death, that as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life.* The very mystery of baptism has taught you to flee from sin. For baptism has the type of the Lord's death; and in it you have become a partaker with Christ both of death and of resurrection. It behaves you, therefore, to live a new kind of life, one agreeable to Him whose resurrection you have become a partaker of. He calls the divinity of Christ the glory of the Father; for indeed in another Epistle he says: *That the God of our Lord Jesus Christ, the Father of glory.* (Ephes. i, 17). And the Lord in the Gospels: *Destroy therefore this temple, and in B three days I will raise it up.* (Joann. ii, 19). But if the heretics should not accept this interpretation, not even in this way would they detract anything from the glory of the Only-Begotten. For if the Father raised Him, He raised Him as man; since as man He also received the passion.
5. *For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.* Since he called the saving baptism a type of death, by the change of the name he clearly hinted at the resurrection. For that which is rightly planted, springs forth.
6. *Knowing this, that our old man has been crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.* He called not the nature the old man, but the evil intent. And this he said was mortified by baptism, so that the body might become idle to sin. For this is what he said: *That the body of sin might be destroyed,* so that it might in no way serve sin. Then he shows this more clearly C from another likeness.
7. *For he that is dead is justified from sin.* For who ever saw a dead man either violating another's marriage bed, or staining his hands with murder, or perpetrating any other wicked or shameful thing?
8. *If then we be dead with Christ, we believe that we shall also live together with him.* It behaves us therefore, having been buried with Christ, to be dead indeed to sin D
A and to await the resurrection. Then again he sets forth the example.
VERS. 9, 10. *Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.* By these words he has sufficiently taught us, wishing to turn those who have believed away from sin. Once, he says, Christ died, and it is impossible for him to die twice; for he now possesses an immortal body. For this reason we all receive one baptism. Do not, therefore, look for another remission through baptism. He rightly said that he died "to sin." For he was not liable to death, as he had not sinned; but he accepted death on account of our sin.
VERS. 11. *Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.* Do you also, therefore, show your members to be dead regarding the operation of sin, and embrace the life according to Christ, through which you shall obtain immortal life. It is proper for all of us to apply our minds to this teaching, to flee the snares of sin, and to call upon Christ, who has saved us, for help. For when called upon, he will be present and will afford us his aid; to whom, with the Father and the Holy Spirit, glory and majesty are fitting, now and always, and unto the ages of ages. Amen.
THIRD VOLUME
C VERS. 12. *Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.* B A kingdom differs in this from a tyranny, that whereas a tyranny exists over unwilling subjects, a kingdom exists over those who are willing to be governed. He urges us, therefore, no longer to assent to the dominion of sin; for the Lord, by assuming human flesh, overturned its kingdom, and because he was giving laws to those who still have a mortal and passible body, he established things that are consistent with their weakness. And he does not say, "Let not sin play the tyrant," but, "Let it not reign." For the former is its own property, but the latter is a matter of our own will. For the movement and agitation of the passions of the soul exist within us by nature; but the action of those things that are forbidden depends upon our own will. He also shows that the war will not be long-lasting, by calling the body mortal. D For when this has received the limit of death, the assault of the soul's disturbances also ceases. He commands us, therefore, not indeed to destroy the tyranny of sin, but not to yield to it when it immoderately inflames the appetites of the body.
VERS. 13. *Neither yield ye your members as instruments of unrighteousness unto sin.* Having mentioned a kingdom, he fittingly indicates its armor as well, and has taught us the method of preparing for victory. For sin uses our own members as weapons against us.
But present yourselves to God as those alive from the dead. And he has already said this: “So you also consider yourselves dead indeed to sin, but alive to God in Christ Jesus.” In other words: Since you have been buried with Christ and have risen, you are dead to sin, and you seek another life. And present your members as weapons of righteousness to God. He shows that the A body is not evil, but the handiwork of a good God. For it is able, when well governed by the soul, to serve God. Therefore, the inclination of the will toward the worse provides the members as, in a sense, weapons for sin; and again, the affection of the mind toward things that are good prepares the members to serve divine laws. For indeed the tongue, when the musician is sober, offers the appropriate hymn to the God of all; but when he is drunk and staggering, it madly emits the discordant sound of blasphemy. Thus it is adorned with true words and defiled with false ones. Thus also the eye looks upon things modest and shameless, B cruel and humane; thus also the hand both kills and shows mercy; and in a word, all the parts of the body become weapons of righteousness if the mind desires it, and again, weapons of sin when that mind has embraced the dominion of sin. The divine Apostle indicates from elsewhere too the ease of victory.
VERS. 14. For sin, he says, will no longer have dominion over you. For it is no longer nature alone that struggles, but it has the grace of the Spirit as its helper. For he added this: For you are not under law, but under grace. He teaches that before grace, the law only taught what was to be done, but it offered no help to those who were being C instructed. But grace, along with the imposition of the law, also provides help, and therefore the legislation that comes from grace is more perfect, inasmuch as it solves the difficulty through its help. Then he again dissolves the doubt that occurs.
VERS. 15. What then? Shall we sin because we are not under law, but under grace? He set forth this objection for the sake of those who are prone to finding fault. And first he forbade it, showing its absurdity, and said: God forbid. Then he teaches the opposite at greater length.
VERS. 16. Do you not know that to whom you yield yourselves servants to obey, you are his servants whom you obey, either of sin unto death, or of obedience unto righteousness? Whichever you choose to serve, it is necessary to obey him when he commands; for it is not possible to serve two masters at the same time. D Justice and sin are diametrically opposed. This is what the Lord also said in the holy Gospels: “No one can serve two masters.”
VERS. 17. But thanks be to God, that you were servants of sin, but you obeyed from the heart that form of doctrine to which you were delivered. And their change...
A he points out, and reveals the joy therein, offering praise to God. For you were, he says, servants of sin, but by your own free will you shook off its dominion and embraced spiritual doctrine.
VERS. 18. Being then made free from sin, you became servants of righteousness. You shook off the servitude of sin, and entered under the yoke of righteousness. It is not possible, therefore, for you, keeping this, to yield to the commands of the former.
VERS. 19. I speak a human thing because of the infirmity of your flesh. I moderate my exhortation to the condition of human nature. For I know the emotions that are stirred within this mortal body. As you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto sanctification. B By these words he also shows that it is not the body that is to be accused, but the mind that leads and directs it wrongly. He requires nothing of us that cannot be performed; but that we should offer to righteousness only those things which we once offered to sin. And yet, we obeyed that one when it commanded what was unjust; and if we obey this, it will procure sanctification for us.
VERS. 20. For when you were the servants of sin, you were free from righteousness. For you fulfilled only its commands, and did not admit the laws of righteousness. From another point he then shows the difference.
VERS. 21. What fruit had you then? You tell us, he says, the gains of sin. Nay, it is truly superfluous to ask. For even by your silence you confess the loss: for you are suffused with shame. For this is what he added: *In those things whereof you are now ashamed?* For even if someone be very impudent, after pleasure has ceased, he is affected with shame. He indicates, moreover, a greater and more bitter fruit of sin. *For the end of those things is death.* And by death he speaks not of this temporal death, but of the eternal. C
VERS. 22. But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end everlasting life. In these words, he has set God in opposition to sin, sanctification to shame, and life eternal to eternal death.
VERS. 23. For the wages or stipends of sin is death. Because sin formerly reigned, but now plays the tyrant, and he called its arms the members that are governed wrongly, he has rightly called the reward "wages." For thus he is accustomed to name the military provision. D For in the Epistle to the Corinthians he says: "Who goes a warfare any time at his own charges?" But the grace of God is life eternal, in Christ Jesus our Lord. In this place he did not say "wages," but "gift." For the gift of God is...
life eternal. For even if one were to achieve the highest and most absolute righteousness, the eternal goods do not balance equally with temporal labors. Having said these things about the necessity of not sinning for those who conduct their lives according to grace, he again turns his discourse to the comparison of the Law with grace, and shows the power of the latter and the weakness of the former, and teaches that when the former arose, the latter ceased. It begins thus:
CHAPTER VII
VERS. 1. *Do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives?* You also know exactly, he says, you who have been raised in the Law, that the Law has dominion over those who still survive. He also brings forward an example suitable to the subject at hand, and says:
VERS. 2. *For the woman who has a husband is bound by the law to her husband as long as he lives; but if the husband dies, she is released from the law of her husband.* Then he teaches this more clearly.
VERS. 3. *So then if, while her husband lives, she marries another man, she is called an adulteress; but if her husband dies, she is free from that law, so that she is not an adulteress, though she has married another man.* The Law, he says, calls her an adulteress, not the one who joins herself to another after the death of her spouse, but the one who, while her partner is still alive, is joined to another; for this one, as having committed an outrage against the law of marriage, it orders to be punished. It is clear, therefore, that after the husband has finished his life, it is legal, and not illegal, for the widow to marry another. And indeed the divine Apostle knew that the Law had even given the living the power to separate [in] marriage, whenever it was not agreeable. But he heard the Lord’s teaching, which says that Moses gave this law because of the hardness of the hearts of the Jews, but that the law of nature did not so hold. For God created one man, he says, and one woman, establishing in the very creation the law of marriage. Therefore, leaving that aside, he turned to the law which was given concerning the dead, and added:
VERS. 4. *Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead.* And yet, according to the example, it was appropriate to say: The Law has been mortified, that is, it has ceased. But out of concern for the weakness of the Jews—for they held the Law in very high regard—and not wishing to give the heretics who are hostile to the Old Testament an occasion to accuse it, he did not say that the Law had ceased, but said that we had been put to death to the Law through the saving baptism; then, having risen again, [we were joined to another who from the dead...]
has risen, that is, to the Lord Christ. And since he called our union and marriage in Christ faith, he rightly displays also the fruit of the marriage. "That we may bear fruit," he says, "unto God." But what is the fruit? That our members should become weapons of righteousness. Very wisely, indeed, he showed the Law urging us to be joined to Christ. For it did not forbid, he says, a woman to marry another man after the death of the former husband. Then again he shows the distinction.
VERS. 5. *For when we were in the flesh.* This is, in the way of life according to the Law. For he called "flesh" those laws given for the flesh, concerning food, and drink, and leprosy, and things similar to these. *The passions of sins, which were by the Law, were working in our members.* He did not say, *under the Law*, but *by the Law*. For it did not itself work the sin, but it accused the sin. But sin misused the good. Nor did our members themselves work the sin, but through our members the soul's inclination toward what is worse performed its operation. And what resulted from this? *To bear fruit unto death.* But by these things he taught us that, before grace, while we lived under the state of the Law, we endured the more vehement assaults of sin, since the Law showed what indeed ought to be done, but brought no aid.
VERS. 6. *But now we have been released from the Law.* Again he persisted in caution; and he did not say, "The Law is released," but, "We have been released from the Law." That is to say, it is unprofitable to us; we no longer live according to it. And how have we been released? *Having died to that in which we were held.* For being subject to the Law, we came to baptism; and having died together with Christ, and having risen together with Him, we were C joined to the Lawgiver, and we no longer need the legal manner of life; for we have received the very grace of the Spirit. For the things that follow declare this. *So that we should serve in newness of spirit, and not in oldness of the letter.* And he opposed the spirit to the letter, and the new to the old, that he might show by the "letter" the Law, and by "the old" its cessation. For indeed God says through Jeremiah: "I will establish with the house of Israel and with the house of Judah a new covenant, not according to the covenant that I established with their fathers, in the day when I took hold of their hand to lead them out of the land of Egypt." D Wherefore, the distinction has been shown also through the Prophet; and when the New Testament has appeared, it is fitting for the Old to give way. When the divine Apostle had said these things, and foresaw, as one endowed with divine grace, that some among the heretics [index: entries preserved]
would take these things as an accusation against the Old Testament, and would think that the old law belonged to some other God, he necessarily sets forth the objections and brings forward their solutions. A
Vers. 7. What shall we say then? Is the law sin?
He has placed many things in the preceding statements which would have provided an excuse for those who wish to attack the law with blasphemies, in order to accuse it, had he not brought forward the solution to the proposed questions. For “the law entered, that the offence might abound,” and, “the law worketh wrath,” and, “by the deeds of the law there shall no flesh be justified in his sight,” and things similar to these. Whence, for the solution of these very things, he has set forth the objection. And first, indeed, he shows the question to be blasphemous, and introduces the prohibitive expression, “God forbid.” Then he teaches the usefulness of the law: B “Nay, I had not known sin, but by the law.” He says, not only is the law not a teacher of sin—God forbid—but on the contrary, it is an accuser of sin. For I would not have known what evil was, had it not taught me. For I did not know concupiscence, unless the law had said: “Thou shalt not covet.” The phrase “I did not know,” and “I did not perceive,” does not signify an absolute ignorance in this place, but he says this, that I received a more exact knowledge than natural discernment through the law.Vers. 8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.
By all means he endeavors to show that it is free from accusation. For because he said that sins were increased by the imposition of the law, C lest any one should suppose the law to have been the cause of sin, he necessarily shows the mode of this; that sin, taking the legislation as an occasion for strife, defeated the weaker reasoning. “For without the law sin was dead.” For the law not being present, which points out what is to be done and forbids what is not to be done, sin has no place. Then he makes this clear by an example.Vers. 9. For I was alive without the law once.
For Adam, before the transgression, had not the fear of death. But when the commandment came, sin revived; D (Vers. 10) and I died. For when God had established the commandment concerning the trees, the devil immediately approached the woman through the serpent, and used those deceitful words. But she, being ensnared, and having seen the beauty of the fruit, was overcome by pleasure, and transgressed the commandment; and she, together with Adam, immediately received the decree of death; for he also was a participant in the eating. And the commandment, which was unto life, was found to be unto death for me. By all means he defends the law and the commandment, but the wickedness of sin...he says, is the cause of all evils. For the commandment, he says, is a dispenser of life, but the turning toward what is worse brought forth death. For this reason he aptly used the term "was found," in order to show that the purpose of the law is one thing, and that which happened because of sin is another.
VER. 11. For sin, having taken occasion through the commandment, deceived me, and through it killed me. He has stated the same thing in different words.
VER. 12. So then the law is holy, and the commandment holy, and just, and good. He calls the Mosaic code "the law," but he calls the commandment given to Adam "the commandment." Wherefore he has also adorned it with many praises A, since it received many accusations from many people. For those who live in sloth and do not embrace the labors of virtue accuse the Lord God for having given the commandment. For if He was ignorant, they say, of what was to come, how is He God, who does not foreknow the future? But if, foreseeing the transgression, He gave the commandment, He Himself is the cause of the transgression. But they ought to have understood that the discernment of good and contrary things is proper to those who are endowed with reason. For the nature of irrational creatures does not possess this capacity for discernment. For the wolf is rapacious, the lion is flesh-eating, and bears and leopards do similar things; and they have no sense of sin, nor a conscience pricked by their actions. But men, even if no one is present at their deeds, blush and are fearful of the things they have dared to do. For the conscience weaves the accusation. How then could it be that those who were endowed with such a nature should live without a law? For this reason God established the commandment, so that man might both recognize his own nature and fear the lawgiver.
One may also observe the kindness of the Lawgiver. For He did not establish some difficult law, but one that could be very easily kept. He had granted the enjoyment of all plants, and had forbidden the partaking of only one, not grudging him that one (for how could He, who had granted him authority over all things?), but teaching him the bounds of servitude, and instructing him to be well-disposed toward the Creator, and providing an opportunity for the exercise of the faculty of reason. But if, by not keeping the commandment, he was subjected to the sentence of death, this is not a charge against the One who gave it, but against the one who transgressed. For a physician who orders a sick person to abstain from cold water does not do this out of spite, but is looking after his health. B If, however, the patient, not keeping the command, drinks cold water, he draws the harm upon himself; but the physician is free from blame. C The Lord God, therefore, deemed both Adam himself and all his race worthy of every care and concern. D And that, passing over other things, I may come to what is most important and preeminent, for his sake and the sake of his race, the Only-begotten Word of God became man, and broke the dominion of death, which had received its beginning from him; and the resurrection
it had begun; and he promised the kingdom of heaven. Wherefore he knew of his transgression, and prepared the future medicine. For this reason, then, the divine Apostle called the commandment both holy, and just, and good: holy, because it taught what was fitting; just, because it rightly passed sentence upon transgressors; and good, because it prepares life for those who keep it. Then he again puts forward the doubt that arises. B
VERS. 13. *What therefore is good, has it become death to me?* And again, as is his habit, he denies it: *God forbid.* And he shows the cause of evils. *But sin, that it might appear sin, working death to me through that which is good.* This is obscure for its great brevity. But he says this: that through the good, that is, through the law and the commandment, sin is shown to me, that is, as evil and wicked. And how is it shown? By working death. For I know the tree from its fruit, and seeing death, I hate its mother. And the law is my teacher in these things. The law, therefore, which teaches these things is not evil; but sin is evil, which provides the occasion for death. Now, our inclination toward the worse makes sin the product of our own free choice. *That sin might become exceeding sinful through the commandment.* For even if nature itself points it out, yet the law taught us more accurately the exceeding degree of its wickedness. But as to what he says, *that it might become*, something is left out; for [the word] *manifest* is to be understood. For so we said in what preceded: *But sin that it might appear sin, working death to me through that which is good, that sin might become exceeding sinful through the commandment.* That is, that through the commandment it might be manifested that sin is exceeding sinful—that is, that it is wicked. Then, like some excellent painter, he describes the war between our nature and sin. C
VERS. 14. *We know, however, that the law is spiritual.* He again adorns the law with praise. For what is more venerable than this title? For he says it was written by the divine Spirit. The blessed Moses, having partaken of this grace, wrote the law. *But I am carnal, sold under sin.* He introduces the man before grace as being besieged by the passions. For he calls him carnal who has not yet attained spiritual assistance. And as for *sold under sin*, let us understand this from the words of the Prophet: "Behold," he says, "you have been sold for your sins." He says the very same thing here: I deserted to sin, and sold myself to it. D
VERS. 15. *For that which I work, I do not understand.* For he who is overcome by pleasure, or indeed also by anger, and is intoxicated with that passion, does not have a clear understanding
of sin; but after the cessation of the passion, he receives a sense of the evil. *For that which I wish, this I do, but what I hate, this I do.* This is the achievement of the Law: to teach what is evil, and to implant in the soul a hatred for it. A However, that "which I do not wish" and "which I hate" signifies not necessity, but weakness. For it is not as if driven by any necessity or violence that we commit sin, but enticed by pleasure, we do those things which we abhor as unlawful.
VERS. 16. *If, however, I do that which I do not wish, I consent to the Law that it is good.* For that hatred, which I hold toward sin, I have received from the Law. Therefore, I speak in defense of the Law, and I acknowledge it to be good.
VERS. 17. *Now, however, it is no longer I who do it, but the sin which dwells in me.* This requires clarification and more words. The body, having become mortal after the transgression of the commandment, took on the passions. For through these the life according to the present state consists. For it has need of desire, not only for the sake of nourishment, but also for procreation, and agriculture, and for the sake of the other arts. For if this were not, none of these would subsist. B This also contributes to us for a life instructed in virtue. For he who does not desire this does not endure the labors to be undertaken for its sake. This also implants in us the divine love. Therefore, moderate desire assists toward things that are good and honest; but that which exceeds measure introduces intemperance. For this causes plots to be laid against the marriages of others, and those things which do not belong to us to be craved, and robberies to be committed, and sepulchers to be dug, and murders to be perpetrated, and other things of this kind to be done. And therefore the God of all joined anger to it, so that he might restrain its immoderation. C Yet this too has need of something to restrain its insatiability. Just as, therefore, we mix the hot with that which is too cold, and again temper that which is too hot with the cold; so the Creator God, having implanted in us these two agitations of the soul, which are diametrically opposed to one another, taught us to correct the excessive surplus of the one by means of the other. For He set the mind over them, like a charioteer over horses, and placed upon them the yoke of servitude, commanding them to carry it equally. D But if it should ever happen that desire proceeds beyond measure, He ordered anger to prick it, so that once it has been roused, it might again restore the yoke to equality. But if this again proceeds too far, He commands desire to be moved in turn, and to chastise the excess of anger. A sober and wise mind, therefore, rules in this way. But if it should become negligent and has abandoned the reins, it causes the horses indeed to bolt, but it is itself dragged along, and together with them it falls into pits and precipices. This is what the divine Apostle has said here: *Now, however, it is no longer I*
A who do it, but the sin that dwells within me;* calling the bondage of the mind and the mastery of the passions 'sin.' And he himself does not do it, since he hates what is being done; but the power of the passions has this action in itself.
18. *For I know that there does not dwell in me, that is, in my flesh, good.* He refers to the mastery of the passions, which indeed the mortal state of the body introduced, but the slothfulness of the mind increased. *For to will is present with me, but to perform what is good I do not find.* For I received the inclination toward good things from the instruction of the Law; but I am weak, nevertheless, regarding the action, having no other assistance.
19, 20. *For the good which I will, I do not do; but the evil which I hate, this I practice. Now if I do what I do not will, it is no longer I who do it, but the sin that dwells in me.* He has stated this more clearly.
21. *I find then a law, that to me who wills to do good.* Here a stop should be placed. *That evil is present with me.* Again, because of brevity, he has stated it obscurely; but he says that the Law also seems to him to be good. For I praise the things ordained by it as having things well, and similarly to it, I love good things, and I hate the contrary; but nevertheless evil is present to me, that is, sin, owing both to the fact that I possess a body that is mortal and subject to passion, B and to the slothfulness and weakness of the soul. Then he shows more clearly the battle C between the mind and the passions.
22. *For I delight in the law of God according to the inward man.* By "inward man" he means the mind.
23. *But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.* He calls sin the "law of sin." It is operative when the passions of the body are frisky, and the soul, because of the slothfulness ingrained from the beginning, is unable to restrain them, but sets aside its own freedom and endures to serve them; but nevertheless, although it serves, it hates the servitude, and praises the one who accuses the servitude. Having set forth all these things, the Apostle, in order to show what we were before grace and what we have become after grace, took on, as it were, the character of those who were besieged by sin before D grace, as if he were surrounded by enemies in their midst, and led into captivity, and compelled to serve, and seeing no assistance from elsewhere.
He groans bitterly and laments, and shows that the law is unable to provide help, and says:
B VERS. 24, 25. *Wretched man that I am, who will deliver me from the body of this death? I thank my God through Jesus Christ our Lord.* He calls it the body of death because it has become subject to death, that is, it is mortal; for the soul is immortal. Alone, he says, our Lord Jesus Christ has delivered us from the bitter tyranny, having routed death while promising to us immortality, and a life free from toil, free from pain, and a life without war and sin. We shall receive the enjoyment of these in the life to come; but in the present, receiving the grace of the all-holy Spirit, we do not stand in battle against the disturbances of the soul alone, but having Him as our helper, we are able to overcome them. Then he offers a solution to all the aforesaid: *So then I myself with the mind serve the law of God, but with the flesh the law of sin.*
CHAPTER VIII
VERS. 1. *There is therefore now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.* For the passions do not overcome us now against our will, since we have received the grace of the divine Spirit.
VERS. 2. *For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death.* As he called sin the law of sin, so he called the life-giving Spirit the law of the Spirit of life. His grace, he says, through faith in Christ has bestowed upon you two freedoms. For He not only broke the dominion of sin, but He also destroyed the tyranny of death. Moreover, he also shows by what method he destroyed it.
VERS. 3. *For that which was impossible to the law, in that it was weak through the flesh.* The law, therefore, is not evil, but good, yet powerless; it was weak, however, in that it gave commandments to those endowed with a mortal nature. For in the present time, through holy baptism, C we receive the earnest of immortality. *God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.* He did not say: In the likeness of flesh, but: *In the likeness of sinful flesh.* For He took on human nature, but He did not take on human sin; and therefore that which was taken He did not call the likeness of flesh, but the likeness of sinful flesh. For while having the same nature as we, He did not have the same sentiment and mind that we have. He says, however, that when the law was unable to fulfill its purpose, on account of the weakness of those to whom the law was given (they D possessed a nature that was subject to suffering), the only-begotten Word of God having become man, through…
human flesh destroyed sin, having fulfilled all righteousness, and yet having received no blemish of sin; and by suffering the death of sinners, as though He were a sinner, He rebuked the injustice of sin, because it delivered to death a body that was by no means subject to death. But indeed, this very thing also destroyed sin itself and death. For inasmuch as He was not subject to death (for He committed no sin), yet because He accepted it through the unjust decree of sin, He became a ransom, as one free among the dead, for those who were justly held by death; for this He also taught in what follows. B
VERS. 4. *That the righteousness of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit.* He paid our debt, he says, and fulfilled the purpose of the law. And what was this? To render those who had received the law righteous. If, therefore, the dispensation of the Lord Christ brought to effect the purpose of the law, the law deserves not to be accused, but to be praised. But having touched upon the subject of righteousness, he introduces an exhortation regarding it, and after those words, *To those who walk not according to the flesh, but according to the spirit*, he added:
VERS. 5. *For those who are according to the flesh, do mind the things of the flesh; but those who are according to the spirit, mind the things of the spirit.* Thus also elsewhere: *If we live by the spirit, let us also walk by the spirit.* By "spirit" here he refers to the grace of the Spirit; and he teaches that he who follows this both minds and does the things that are pleasing to it; but he who serves the flesh, that is, the passions of the body, is deprived of freedom. C
VERS. 6. *For the mind of the flesh is death.* He did not say, "The flesh," but "The mind of the flesh," that is to say, the impulses of the passions. For among those who have sinned, death is the penalty. *But the mind of the spirit is life and peace.* For he who lives spiritually obtains peace with God.
VERS. 7. *Because the mind of the flesh is enmity toward God.* Again he condemned the mind of the flesh, that is, the dominion of the passions, and said that this is at war with God. *For it is not subject to the law of God, nor indeed can it be.* For how is it possible for one who has accepted the dominion of the passions to embrace the worship of God, while still choosing to be a slave to sin? D
VERS. 8. *But those who are in the flesh cannot please God.* He does not command us to leave our bodies, but to be set free from the mind of the flesh. For this is what those things that follow also teach.
VERS. 9. *But you are not in the flesh, but*
in spiritu: if indeed the Spirit of God dwells in you. It is manifest that those who were receiving this teaching were not incorporeal; but A he says that they are superior to carnal perturbations, and have the grace of the Holy Spirit dwelling within them. So also the Lord said that the apostles were not of the world: not because they were from elsewhere, but because they were dead to the world. And if anyone does not have the Spirit of Christ, he is not his. Since he placed the word "if," and this implies doubt, he rightly adds that whoever is devoid of this grace has no fellowship with Christ. And because this was sufficient to terrify those who heard it, he provides a remedy through what follows:
VERS. 10. *But if Christ is in you, the body indeed is dead because of sin; but the spirit is life because of justification.* He has made manifest those things which were doubtful, and has shown that he is not accusing the flesh, but sin. For he ordered the body to be dead to sin, that is, not to practice sin. Here he calls the soul "spirit," as it has already become spiritual. He commands it to pursue righteousness, B the fruit of which is life, which is to be desired.
VERS. 11. *But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also vivify your mortal bodies, because of his Spirit inhabiting you.* He has consoled them with the hope of future things, and has given them proper alacrity for their present struggles. For shortly, he says, your bodies shall be immortal and superior to those perturbations which now cause you distress. And the God of the universe himself will do this, who has now liberally provided you with the earnest of the Spirit. He also gave them a pledge of the resurrection: the resurrection of Christ from the dead. He has taught us also in these words one nature of the Divinity. For he called the C Holy Spirit both the Spirit of God and the Spirit of Christ: not because, as the execrable heretics wish to say, he was created by God through the Son, but because he is of the same substance with the Father and the Son, and proceeds from the Father according to the doctrine of the Gospels; while his grace is supplied to those who are worthy through the Son. He proceeds, furthermore, to teach how we ought to overcome the perturbations of the flesh.
VERS. 12. *Therefore we are debtors, not to the flesh, to live according to the flesh.* For since we have obtained salvation from the Lord Christ, and have received the grace of the Spirit, we owe the debt of slavery to him.
VERS. 13. *For if you live according to the flesh, you shall die.* According to the flesh, that is, if D you [submit] to those of the flesh...
you shall live. Grace has this advantage over the Law, that the Law indeed taught what one ought to do, but Grace also has the Spirit’s assisting favor. And here, in fact, the divine Apostle, perceiving the blasphemy of Marcion, and Valentinus, and Manes, presented his teaching with great precision. For he did not say, "Mortify the body," but "the deeds of the body," that is, the mindset of the flesh and the impulses of the passions; for you have the Spirit’s assisting grace. For the fruit of victory is life.
VERS. 14. *For as many as are led by the Spirit of God, these are the sons of God.* For those whose life is patterned spiritually attain the dignity of adoption as sons. Here he also pricks the Jews, teaching them not to be puffed up with pride just because they too were called sons. For they are destitute of the honor of the Holy Spirit, being devoid of His grace.
VERS. 15. *For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption of sons.* Again he contrasts Grace with the Law, and calls the life led under it "slavery." He teaches, however, that even that [Law] was authored by the grace of the Holy Spirit. Therefore, he does not call the Holy Spirit a "spirit of bondage," but calls the imposition of the Law—which itself was made through the divine Spirit—by that name. But if [someone thinks] he calls the Holy Spirit a spirit of bondage, [it would follow that] the spirit of adoption is certainly a different one. But these things are not so. For the Holy Spirit is one, C but His gifts and graces are diverse and varied. *For to one is given by the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another faith in the same Spirit*, and what follows.
And, showing that we have truly attained the dignity of adoption as sons, he added: *In which we cry, Abba, Father.* For, offering the mystical prayer to the Master, we have been commanded to call Him Father, and we say: "Our Father, who art in heaven." D But he added "Abba," showing the boldness of those who call upon Him. For children, using greater boldness toward their fathers (for they do not yet have perfect power of discernment), use this word toward them more frequently. Thus also we, because of His ineffable philanthropy and infinite goodness, call the Maker of all things "Father," as we have been commanded; yet we are ignorant of the great difference between Him and us,
A not knowing ourselves accurately, and being utterly ignorant of His nature.
VER. 16. *For the Spirit Itself beareth witness with our spirit, that we are the children of God.* He calls the nature of the Spirit "Spirit"; but our spirit he calls the given grace: for these are called by the same name. He says that we offer prayer, being obedient to the spiritual teaching; and we are not blamed for doing this, since we perform it according to the divine law.
VER. 17. *And if children, then heirs.* It was not enough for us to be liberated from servitude, nor to attain the grace of freedom, but we were also adorned with the dignity of adoption; and we were not only called sons, but also heirs of God, and joint-heirs of Christ. For he added this: *Heirs of God, and joint-heirs with Christ.* Since not every son becomes an heir of his begetter, the divine B Apostle rightly joined inheritance with adoption. And since a servant often receives some inheritance from his master, but is not left as a sharer with the son, he necessarily added, "joint-heirs with Christ," so that he might reveal His ineffable philanthropy. *If so be that we suffer with him, that we may be also glorified together.* For not all who have been counted worthy of the saving baptism enjoy these goods, but those who in addition to this also accept the sharing of the Master's sufferings. He added this not rashly, but for the consolation of those to whom he was writing. For they were enduring C attacks of all kinds of temptations, being abused, tortured, imprisoned, and suffering countless types of deaths. On account of which he weaves consolatory words, comforting them from future things, and exhorting them to bear the present things with a brave spirit.
VER. 18. *For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.* The crowns surpass the struggles; the rewards are not compared with the labors: the labor is small, but great is the gain that is hoped for. For this reason, he did not call the expected things "wages," but "glory."
VER. 19. *For the earnest expectation of the creature waiteth for the manifestation of the sons of God.* Do you not see, he says, heaven, D earth, sea, air, and sun, moon, and all the visible creation, and in addition to these the invisible ones, Angels, Archangels, Powers, Authorities, Dominions? All these await your perfection.
VER. 20. *For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.* By vanity he means corruption. For he teaches this a little later, that the creation itself also will be delivered from the bondage of corruption. He teaches that all the visible creation has met with a mortal nature; since the Creator of all things foresaw the transgression of Adam,
and the sentence of death that would be brought upon him. A For it was neither reasonable nor just that the things which had been made on his account should receive incorruption, while he, for whose sake they had been made, should be mortal and passible. But when he (man) receives immortality through the resurrection, those things likewise will partake of incorruption. He says, therefore, that this change of things is awaited by the visible creation. For it became mutable, not of its own will, but yielding to the decree of the Creator. And seeing the care He has for us, it holds the hope of change, that the creation itself also will be delivered from the bondage of corruption. The divine David also bears witness to the mutability of creation. For when he mentioned heaven and earth, he added: B "They shall perish, but thou shalt endure" (Ps. CI, 27).
VERS. 21. *Because the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.* For when they are shown to be what their name signifies, and have appeared as sons of God through immortality, the creation will also receive a total deliverance from corruption. By saying this, he does not mean that the visible creation is endowed with reason, but he uses personification. For this is also characteristic C of the prophets; one of them says that the pines groan, another that the trees rejoice, and the mountains skip, and the rivers clap their hands.
VERS. 22. *For we know that all creation groaneth and travaileth in pain until now.* Here he has encompassed even the invisible creation; for he said "all creation." For a more precise understanding of the passage, I shall call to mind the evangelical voice. For the Lord said that even the angels in heaven rejoice over one sinner who repenteth (Luc. xv, 7). If they rejoice over sinners who repent, they are evidently saddened when they see our transgressions.
VERS. 23. *And not only it, but even we ourselves who have the firstfruits of the Spirit, even we ourselves groan within ourselves.* And what is the wonder, if the creation suffers this on our account? For we ourselves, having received many pledges of things to come, and before all, the grace of the Holy Spirit, groan, desiring the deliverance. For this is what the following words declare: *Waiting for the adoption of sons, the redemption of our body.* And yet he said that we have received the Spirit of adoption. D Nevertheless, he teaches more clearly that we have now received the name, but we shall be partakers of the reality then, when our bodies shall be delivered from corruption and shall have put on immortality. By the "firstfruits," however, he signified that in the world to come
we shall receive the grace of the Spirit in much greater measure. For if what is now given is called a firstfruit and a pledge, it is clear that that which is to come will be many parts greater than this. A
VERS. 24. For by hope we were saved. For we have not yet attained the resurrection, but having received the promise, we are encouraged by hope.
*Spes autem quæ videtur non est spes: nam quod videt quis, quid sperat? (VERS. 25). Si autem quod non videmus, speramus, per patientiam exspectamus.* Do not be distressed, he says, when you see grievous things; for we have not brought you false promises. We said that you should await the good things which you are to enjoy; but the good things that are expected are not seen with bodily eyes; for if they were seen, they would no longer be awaited. But if they are expected, one must wait for them and not cast away the anchor of hope. He points out, in addition to this, another kind of assistance granted.
VERS. 26. *Similiter autem et Spiritus adjuvat infirmitatem nostram.* We have sufficient help: the grace of the Spirit. *Nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.* Do not ask, he says, for deliverance from those things which are troublesome; for you do not know what is useful, as does God who governs all. Entrust yourselves to Him who holds the helm of the universe. For He, even if you ask for nothing, but only groan, moved by the indwelling grace, wisely administers your affairs and will provide what is to be useful for the future. For this he subjoined:
VERS. 27. *Qui autem scrutatur corda, scit quid desideret spiritus: quia secundum Deum postulat pro sanctis.* By "spirit" here, he does not mean the substance of the Spirit, but the grace given to those who believe. For being stirred by this, we are pricked in heart, C and inflammation of spirit makes us pray more eagerly, and with inexpressible groanings we call upon God our Savior. The divine Apostle wrote this, having been taught it also by the things which he himself had suffered. For he himself asked for deliverance from temptations, and not once, nor twice, but even three times; yet he asked and failed to obtain. For he heard: "My grace is sufficient for thee; for my power is made perfect in weakness." But having learned this, he gladly embraced those very things from which he had prayed to be delivered, and says: "Most gladly therefore will I rather boast in my weaknesses, that the power of Christ may dwell in me."
VERS. 28. *Scimus autem quod diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt.* He does not work together for all, but for those who love him; and he does not simply work together, but works together for good. D For if someone asks for things that are not beneficial
he does not obtain what he requests, because it is not expedient that he should obtain it. But he very accurately joined the purpose to the calling. For he does not call simply, but calls those who possess purpose. A And therefore in Corinth he said to the Apostle: "Speak and do not be silent; for I have many people in this city." In Mysia, however, he forbade him to speak the word. In Asia, indeed, he first restrained him, but later commanded him to do this. Therefore, even in Jerusalem he said to him: "Make haste, and get out of here quickly; for they will not receive your testimony." For this reason, here also he says: to those who are called according to purpose. And the things that follow B agree and are in harmony.
VER. 29. *For whom he did foreknow, he also did predestinate to be made conformable to the image of his Son, that he might be the firstborn among many brethren.* For he did not simply predestinate, but having foreknown, he predestinated. But speaking accurately in all things, he did not say "conformable to his Son," but "to the image of his Son." He has set this out more clearly in the Epistle to the Philippians. For having said: "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ," he subjoined: "Who will reform the body of our lowliness, made conformable to the body of his glory." For our body will not be conformable to his divinity, but to the body of his glory. Thus, here too, those who have been deemed worthy of the calling, he named C conformable to the image of the Son, that is, to the body of the Son. For since the divine nature does not fall under sight, but the body is visible, it is worshipped through the body as in some image. *That he might be the firstborn among many brethren.* The truth of the doctrine also testifies to this. For he is named firstborn as man: for as God he is the Only-begotten. For he does not have brothers insofar as he is God; but as man, he calls those who have believed, brothers. Of these he is the firstborn, being no other than the only-begotten: but the same is the only-begotten and the firstborn.
VER. 30. *And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.* Whose purpose he foreknew, these he predestinated from the beginning; and having predestinated D them, he also called them; then, having called them, he justified them through baptism; and having justified them, he glorified them, naming them sons and bestowing upon them the grace of the Holy Spirit. But
let no one say that A foreknowledge is the cause of these things. For foreknowledge did not make them such; rather, God from afar foresaw what was to be as God. For even if, on seeing a proud horse biting its bit and in no way enduring its rider, I were to say it will draw near a precipice and fall, and then the event happened according to my word, I did not throw the horse into the precipice; rather, I predicted what was going to be, making the horse’s own boldness the evidence. But the God of all knows all things from afar as God; yet he imposes no necessity upon this one to attain excellence, or upon that one to perform evil. For if he himself were to force them toward either end, he would not justly crown the one and condemn the other to punishment. But since God is just—as indeed he is just—he encourages people toward good deeds and forbids the contrary, praising those who perform good works, and punishing those who have embraced vice of their own free will.
Ver. 31. *What then shall we say to these things? If God is for us, who is against us?* Having God as our ally, do we fear men? By the word "who," he encompasses all things at once: emperors, generals, crowds, demagogues, and the entire inhabited world together. Then he brings the climax of these benefits into the midst.
Ver. 32. *He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him?* He gave the greater, and will he not give the lesser? He bestowed the Son, and will he deprive us of possessions? It is necessary to know, however, that the person of the Son is one, but the human nature was C given for us by the divinity. "For the bread," he says, "which I will give, is my flesh, which I will give for the life of the world." And: "I have power to lay down my life, and I have power to take it again."
Ver. 33, 34. *Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth?* Having said, "If God is for us, who will harm us?" he added, "God having declared us righteous, who will be able to condemn?" *Christ Jesus, who died, yea rather who is risen again, who is even at the right hand of God, who also maketh intercession for us.* What greater thing do you seek than these? The Lord Christ died for us and, having risen, sits with the Father. And not even so did he cease his care for us; but showing the firstfruits which he took from us, and demonstrating them to the Father as free from every stain, through them he asks for our salvation. And this he has stated D according to his human nature; for as God, he does not ask, but provides. But if
A even according to his divinity the heretics were to say that the Son does this, not even so will they show his glory to be inferior. For let us suppose two kings to be equal in honor, and endowed with the same power, but that some official or general has offended against both, and that one of them, having first received the prayers of the one who offended, asks the other, his partner in the kingdom, to be reconciled to him; does this detract from the dignity of the one who asks? Not at all. But here it is not even permissible to say this. For what is pleasing to the Son is also pleasing to the Father, and the will of both is one. The discourse of the Apostle, therefore, is figurative, as he wished to show the excellence of his providential care.
Vers. 35, 36. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written: For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. The testimony is appropriate to the matters set forth. For it is spoken from the perspective of men who had the same purpose and aim. For the most holy Spirit wrote the psalm through the divine David concerning the glorious Maccabees.
VERS. 37. But in all these things we more than conquer through him that loved us. Setting the love of the God of all toward us against all these things, we overcome our calamities. For we consider it most absurd that Christ the Lord should have accepted death for sinners, yet we should not most willingly endure slaughter for him.
VERS. 38, 39. For I am persuaded that neither death, nor life, nor Angels, B nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Having set the whole of creation in the scale against the love for God, and having joined to the things seen those things perceived only by the mind—Angels, C and Principalities, and Powers—and to the present things, the expected good things, and indeed also the threatened punishments (for depth, as I think, denotes Gehenna, and height the kingdom), and in addition to these, eternal life and eternal death; and seeing that something was still missing from this part, he seeks to add something else. But when he does not find it, he fashions by his discourse another creature as great and as manifold; and not even thus does he see all these things as equal to the love for God. For it is not fitting, he says, to love him because of the promised good things, but rather to seek those things because of him. For he who is sincerely disposed toward some D rich man does not love him on account of the abundance of his wealth, but on account of his disposition toward him, and
⟫ A treasures the goods that belong to him. Thus also the divine Apostle, "I would not," he says, "choose to have the kingdom of heaven, and all things that are visible, and what are understood, and twice and thrice as many things besides, apart from the love of God." And if anyone were to set before me both present hardships and future ones, physical death and eternal death, and the longest punishment in Gehenna, together with the love of Him, I would more gladly and readily choose these things—than those brilliant and great things, which cannot be expressed in words, while being deprived of the love of God. Therefore, let us both pray to have this, and strive with all zeal, so that, following in the footsteps of the Apostle, we may be deemed worthy of the apostolic tabernacles, by the grace and loving-kindness of our Lord Jesus Christ, with whom glory and majesty belong to the Father, together with the all-holy Spirit, now and always, and unto the ages of ages. Amen.
FOURTH TOM
That the incarnation of our God and Savior is necessary and the procurer of ineffable goods for those who believe, the divine Apostle has clearly demonstrated. For he convicted the Jews of having become liable to greater accusations from the giving of the Law, and proved that all others were also transgressing the law of nature; and having set forth the threats of punishment, he added B the gifts of evangelical grace, and indicated the salvation that is born of faith. Yet, in order that neither the Jews might be annoyed, supposing the law to be accused, nor the heretics, who are of a hostile mind toward the Old Testament, might seize an opportunity for slandering the law from the comparison that had been made, he showed the necessity and utility of the law, and adorned it with many praises. But because the Jews again, putting forward the patriarch Abraham and the promises made to him by God, were attempting to show that the proclamation of the apostles was contrary to these—as being offered to the Gentiles beyond the divine promise—he necessarily brings these arguments into the middle; and he wisely dissolves the opposition, making use in due season of Scriptural testimonies and ancient examples, C and showing clearly the truth of the divine promises. However, preparing to accuse the unbelief of the Jews, he first reveals the love he has for them, and says:
CHAPTER IX
VER. 1. "I tell the truth in Christ, I do not lie, my conscience bearing me witness in the Holy Spirit." He shows that what he is about to say is both free from falsehood and adorned with truth. For he called the grace of the divine Spirit, together with his own conscience, to witness, persuading them through all these things to give credence to his speech. D
A Ver. 2. *For I have great heaviness and continual sorrow in my heart.* The construction of the discourse is incomplete. It was necessary to add, on account of the rejection or the unbelief of the Jews, that the sorrow was perpetual for him. But speaking with caution and sparingness, he did not set down these words, but expressed their sense in what follows. Thus he speaks:
Ver. 3. *For I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh.* The word "accursed" (anathema) has a double meaning. For that which is consecrated to God is named anathema, and that which is alienated from Him has the same appellation. The divine Apostle taught us the second in his Epistle to the Corinthians: *If any man love not our Lord Jesus Christ, let him be B anathema.* But the common usage teaches the first, for we call those things *anathemas* which are offered to God; and the God of all Himself commanded the city of Jericho to be an anathema. Here, however, the blessed Paul has placed the second meaning, explaining the affection he has for his own countrymen. And he did not say, "I willed," but, "I could wish to be alienated from Christ, that my kinsmen according to the flesh, being reconciled to Him, might enjoy the fruit of salvation." And most aptly he added also "I myself," reminding them of what he had already said concerning the love of Christ, as if he were saying: I, whom neither life, nor death, nor things present, nor things to come, nor any other creature shall be able to separate from the love of God which is in Christ C Jesus; for the salvation of the Jews I would most gladly be separated from Him. But it is clear that he does not say this preferring them to the Savior, but declaring his love and desire for them, longing to see them all submitting themselves and gladly receiving the saving preaching. But in order to make his speech persuasive, he shows their former nobility and the wealth of the gifts bestowed upon them from God, and says:
Ver. 4. *Who are Israelites.* For this name was also very celebrated, imposed by God upon the author of the race, and transmitted as if hereditary to his descendants. *Whose is the adoption.* For they also obtained this name. D *For Israel is my firstborn son,* he says. *And the glory.* For they became famous and distinguished by miracles. *And the covenants.* For He promised to give them not only the old, but also the new. *For I will make,* He says, *a new covenant with the house of Israel, not according to the covenant that I made with their fathers,* but this they would not receive. *And the giving of the law.* For He had given them the Mosaic law. *And the service.* For he [set] them [apart] from other nations
and taught them the legal ritual of sacrificing. *And the promises.* Both those made by God to the fathers, and those announced through the prophets.
VERS. 5. *Whose are the fathers.* Those famous and oft-celebrated men, whose God the Lord was called. Then, in the last place, he set the greatest of all goods: *And of whom is Christ according to the flesh, who is over all, God blessed for ever. Amen.* And it would have been sufficient that he added "according to the flesh" to declare the divinity of the Lord Christ. But just as in the proem, when he had said, "Who was made of the seed of David according to the flesh," he added, "Who was predestined the Son of God in power," so here, when he had said "according to the flesh," he added, "Who is over all, God blessed for ever. Amen." B By this he shows the difference between the natures and teaches the reasonableness of his grief: that while He who is God over all is, according to the flesh, from them, they themselves have fallen from that nobility and become strangers to that kinship. He imitated the mourning women, who, for those who are dead and lamented, weave into their laments the beauty of their bodies, the flower of their youth, the nobility of their ancestors, their wealth, and their power. Thus, having in this way manifested his love for the Jews, he begins the proposed theme.
VERS. 6. *Not as though the word of God hath failed.* I, he says, would not only wish, but would even pray to be an alien from Christ, if it were possible, so that the Jews might obtain the promised goods through my alienation. C But nevertheless, even though they contradict and do not wish to grasp salvation, the promises made to the fathers are true. How are they true? *For all who are of Israel, these are not Israel.* For God does not seek kinship of nature, but of virtue. Then he teaches this more clearly.
VERS. 7. *Neither are they all children because they are the seed of Abraham.* That is to say, of God. For he teaches this a little later: *But in Isaac shall thy seed be called.* And having mentioned God’s promise, he explains it and, by his interpretation, makes the statement clear.
VERS. 8. *That is, not they who are the children of the flesh are the children of God; D but they who are the children of the promise are counted for the seed.* He calls those "children of the flesh" who are born by natural propagation, but "children of the promise" those who are given by grace.
VERS. 9. *For this is the word of promise: At this time will I come, and Sarah shall have a son.*
A For when nature had failed, by divine favor he was made a father. He says this, that Ishmael also was the son of Abraham, and a firstborn son. Why then do you boast, O Jew, as if you alone were called the seed of Abraham? If you think that he was cast out of the kinship as a half-servant, you do not think correctly. For it is the custom of divine Scripture to calculate genealogy by fathers, not by mothers. And the divine Apostle could indeed have brought forth those who were born of Keturah into the midst, and shown that they were born of a free woman, but were not called the seed of Abraham. It was easy for him also to show that the twelve sons of Jacob were born of different mothers, and that four of them were of slave origin, and yet they were all called Israel, and were not at all harmed by the servitude of their mothers. B But using proofs sparingly, he left this aside, and gained the victory from the great abundance that remained. For having set down what was said by God to Abraham, that *In Isaac shall thy seed be called*, he shows that not even all of his offspring received this blessing. For of his sons, one received the blessing, but the other was deprived of it. For this is what he added:
VERS. 10-13. *And not only this; but when Rebecca also had conceived by one, even by our father Isaac.* For when they had not yet been born, neither having done any good or evil (so that the purpose of God according to election might remain), not of works, but of him who calls, it was said to her that the elder shall serve the younger. If you think, he says, that Isaac was preferred to Ishmael and the children born to Abraham by Keturah because of Sarah, what would you say about Rebecca? For here there is one mother, and one father, and one conception; for the children were twins. C For this is what he said, "having conceived by one"; meaning, she conceived them both at the same time. But yet the one was dear to God, and the other was unworthy of divine providence. And God did not wait for the experience of events, but foretold their difference while they were still being carried in the womb. But He foretold it, having foreknown their purpose. For the election is not unjust, but accords with the purpose of men. Then he also brings forward prophetic testimony. *As it is written: Jacob I have loved, but Esau I have hated.* Therefore, He does not look to nature, but seeks virtue alone; he establishes this through many arguments.
VERS. 14. *What shall we say then? Is there unrighteousness with God? God forbid.* D The divine judgment, he says, contains nothing unjust, but is adorned with justice. Being able to show this, and to teach clearly that it is not the custom of the God of all to look to nature, but to seek an excellent mind; and to remind them how they were often delivered to many enemies, and enjoyed no pardon on account of their ancestors, since their...
A virtue was not imitated. And though they were all delivered to the Babylonians, Abimelech, although a slave and an Ethiopian, obtained salvation on account of his piety. He does not do this because he wishes to strike them, but to show that the divine counsels far surpass human reason, and that while many commit crimes, not all pay the penalty. For even in the desert, the majority worshipped the image of a calf as God, yet not all paid the penalty; but some were punished, while others were made wiser by the punishments of those men. Thus, by punishing Pharaoh, he brought profit to many through him. And these things the divine Apostle has set forth. He speaks as follows:
VER. 15. For he says to Moses: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. God said this at the time of the making of the calf. He makes mention of Moses, too, necessarily, so that by means of him who spoke and him who heard, he might show that the statement is worthy of belief. Then he draws a conclusion:
VER. 16. So then it is not of him who wills, nor of him who runs, but of God who shows mercy. And he does not introduce a solution, but rather increases the question by the addition of the inference.
VER. 17. For the Scripture says to Pharaoh: For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. Then again, he proceeds argumentatively:
VER. 18. Therefore, he has mercy on whom he wills, and whom he wills he hardens. These B writings, he says, are clear. For I do not bring them forth having collected them from elsewhere. You have heard God himself who said: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. Again, the things said regarding Pharaoh are his. He himself, having left behind Ishmael and those who were born of Keturah, chose Isaac. He also preferred Jacob to Esau, even though both were fashioned in the same womb at the same time. Why, then, do you wonder if now, today also, he has done this same thing, and has received those of you who believed, but has rejected those who did not receive this ray of light? But for now he does not say this, but increases the perplexity of the questions, and says:
VER. 19. You will say to me then, Why does he still find fault? For who has resisted his will? For if he has mercy on whom he wills and hardens whom he wills, the mind of men depends upon his will. And if this is the case, he unjustly appoints punishments for those who sin. For it is not possible that anyone should resist those things which he himself wills. Having therefore increased the doubt by the multitude of questions, and having proposed all the objections, he added:
VER. 20. But indeed, O man, who are you to answer back to God? Since you have said, he says, C concerning his will
who has resisted it? Tell me, who are you? Are you not a man? How then do you answer back, and curiously scrutinize the divine dispensations? For if you were not endowed with free will, and did not choose what you do by your own judgment, but were a slave to the necessity of the divine will, you would keep silent, like inanimate things, acquiescing in what is being dispensed. But because you are gifted with reason, and you both say and do whatever you think, and do not remain quiet regarding what occurs, but search out the causes of the divine dispensations, B [C158] Nunquid dicit figmentum ei qui se finxit; quid me fecisti sic? (VER. 21.) An non habet potestatem figulus luti ex eadem massa facere, aliud quidem vas in honorem, aliud vero in contumeliam? Look at the potter’s clay, which, lacking rational judgment, does not contradict the one who fashions it; but even if it be assigned to the office of a vile and shameful vessel, it accepts what is done in silence. But you resist and contradict. You are not, therefore, bound by natural necessity, nor do you sin against your will, but you embrace iniquity of your own accord, and of your own choosing you undertake the labors of virtue. The vote of the God of all things is therefore right and just. For he deservedly punishes those who sin, as they dare to do this by their own choice. And yet his benevolence also holds the just measure; for, taking the occasion from us, he offers mercy. Some, however, say that the passage, "But indeed, O man, who are you to answer back to God?" was said by way of rebuke. For, they say, when he had first rebuked those who curiously scrutinize divine things, and had shown how vile they are (for the nature of men differs nothing from clay), then he introduced the solution. And this is the solution:
VER. 22. But if. A subdistinction should be placed here. For he says: If you desire to know this, why, when many sin, he punishes some, but benefits others through them; and when many pursue virtue, he makes some manifest, while to others he shows through them the hope of things to come; listen to what follows: "God, willing to show his wrath and to make his power known, endured with much patience the vessels of wrath prepared for destruction. (VERS. 23-24.) And that he might show the riches of his glory on the vessels of mercy, which he prepared for glory. Whom he also called us, not only of the Jews, but also of the Gentiles." He does not say that God is the author of Pharaoh's wickedness; but He used His customary patience; yet he [Pharaoh] deemed that patience to be weakness, and because of it increased his own stubbornness. But nevertheless, since the Governor of all things is wise, He rightly brought punishment upon him, and from his wickedness He fashioned a salutary medicine for others to dispel evils. And just as physicians do not create vipers themselves, but from them prepare a useful medicine for men, so also
A God indeed willed that Pharaoh should not partake of the punishment; but since he had slipped into great savagery, He brought upon him various punishments, and displayed His own power to all men. Hence He says: "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." The phrase "I have raised you up" is equivalent to: "I allowed you to attain the kingdom, and though I could have prevented it, I did not, foreseeing the benefit that would accrue to others from this." He calls those "vessels of wrath prepared for destruction" who have become such by their own voluntary choice. For he also wrote this to Timothy: "In a great house there are not only vessels of gold and silver, but also of wood and earthen; and some to honor, and some to dishonor." And teaching that it is by one's own will that one becomes this or that, he added: "If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work." And to the Corinthians he writes thus: "If any man build upon this foundation gold, silver, precious stones, wood, hay, stubble," B clearly teaching the free will of men. Thus also he called those "vessels of mercy" who are worthy of divine philanthropy. And the phrase "which He prepared unto glory" declares divine foreknowledge. For he also taught this before when he said: "Whom He did foreknow, He also did predestinate to be conformed to the image of His Son." For the Apostle's purpose is to show that God, who is over all, alone knows who are worthy of salvation, and not a single man. And having said that "He called us, not only from the Jews, but also from the Gentiles," he confirms the argument with the testimony of Scripture, and says:
VERS. 25, 26. As it says in Hosea: I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. C But God said these things not about the Gentiles, but about the Jews themselves. For having commanded Hosea to take a wife who was a harlot, and indeed an adulteress, He commanded the children born from her to be so called—the one "Not my people," and the other "Not beloved"—predicting what was to happen to the Jews. But yet, again, He promised them good things, that "not my people" shall be called "my people," and "not beloved" shall be called "beloved." Consider then, he says, that you also have not always had the same state; but sometimes you were a people, and sometimes not a people, and then you were called a people again; and sometimes you were beloved, then not beloved, and again beloved. Nothing strange, therefore, has happened at the present time. For according to custom you were cast out; but if you should wish again, you will be called "my people" and "beloved." D For the Gentiles, who were not a people, are now called a people. And he added another testimony to his argument.
A Ver. 27, 28. "Isaiah also crieth out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. For the Lord will make a finished word upon the earth." He has placed this testimony very opportunely, teaching that God, the Creator of all, foresaw from the beginning both those who would come to the faith and those who would labor under the disease of unbelief. For since the Jews said that few among them had accepted the preaching, while all the rest had fled from it as a deception, he shows that these things were predicted many centuries ago, and that even if they are innumerable and equal the sands of the sea, not all will obtain salvation, but only those who are adorned by faith. For he called the "finished word" faith. For that which the Law taught through many commandments, and was unable to provide as perfect salvation, the confession in Christ accomplished, and it produced faith. And this is brief, and does not need long periods; it is judged by the disposition of the soul, and is proclaimed by the tongue.
B Ver. 29. "And as Isaiah foretold: Unless the Lord of Sabaoth had left us a seed, we would have become as Sodom, and been made like unto Gomorrah." Those whom he called a "remnant" above, he here calls a "seed," for whose sake the Prophet says that the same thing did not befall the Jews as happened to Sodom and Gomorrah. For those were utterly destroyed. C Having thus taught that the God of all does not look to the kinship which is according to nature, but seeks the fellowship of faith, he teaches more clearly why the Jews fell from the nobility of their ancestors, while the Gentiles obtained salvation, and he says:
Ver. 30. "What then shall we say?" It should be read as a question, with a distinction, and then what follows by way of answer: "That the Gentiles, who did not follow after righteousness, have attained to righteousness, even the righteousness which is of faith. (Ver. 31.) But Israel, following after the law of righteousness, did not arrive at the law of righteousness." Know, he says, that faith was the cause of the blessings for the Gentiles. For it rendered those who were previously wandering, and who neither possessed nor wished to seek righteousness, worthy of the righteousness which is by grace; but Israel, though possessing the Law and the righteousness D which followed from the Law, missed the mark and did not obtain righteousness. Then again by way of a question:
Ver. 32. "Why? Do you wish," he says, "to know the cause of this? Because it was not of faith, but as if it were of the works of the law." They thought that the observance of the law was sufficient for them for the acquisition of righteousness, and they despised faith. For which reason, they were neither partakers of the gifts of faith, nor did they possess the righteousness which comes from that way of life. Then he teaches for what reason they did not enjoy the blessings of faith.
for they stumbled at the stone of stumbling A (ver. 33), as it is written: "Behold, I lay in Zion a stone of stumbling, and a rock of offense; and whosoever believeth in him shall not be ashamed." Those who turn their minds elsewhere and do not wish to look at the path are accustomed to stumble; this has happened to the Jews. For, craving the unnecessary things of the law, they did not wish to see the stone foretold by the prophets, even though those prophets clearly foretold that whoever believes in him will obtain the greatest good; for that is what it means to say, "shall not be ashamed," since those who hope, but fail of their hope, are put to shame. Having thus moderately rebuked them, he again declares his affection for them, so that they might not form an opinion of ill-will because of the rebuke; for he has reserved the greater accusations for the final place. B
CAPUT X.
VER. 1. "Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved." He calls "desire" what he meant by "good pleasure" [voluntas] in this place. For I desire, he says, and I pray that they may attain salvation.
VER. 2. "For I bear them record that they have a zeal of God, but not according to knowledge." He joined blame to praise, concealing the hook like bait, so that the profit of his prayer might be accepted by them. C
VER. 3. "For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." He designated the untimely observance of the law as "their own righteousness," for they are eager to keep that which has already ceased; but he called "the righteousness of God" that which comes by grace through faith. For this is what he adds.
VER. 4. "For Christ is the end of the law for righteousness to every one that believeth." For faith in the Lord is not contrary to the law, but very much in agreement; for the law led us to Christ the Lord. Therefore, he who believes in Christ the Lord fulfills the scope of the law. Moreover, he has beautifully added "to every one that believeth." For he encompassed the whole nature of man. For whether one be a Greek or a barbarian, D if he believes, he attains salvation. Then he again teaches the difference between the law and grace, and introduces Moses the lawgiver to teach both, and says:
VER. 5. "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them." He who has fulfilled all things ordained by the law has life as the fruit of his observance; but any transgression whatsoever brings on punishment.
A "But the righteousness which is of faith speaks thus." Instead of "but regarding the righteousness which is of faith," it is not Moses who says these things, but the God of the universe through Moses. "Do not say in your heart: Who shall ascend into heaven?" that is, to bring Christ down; B "or who shall descend into the abyss?" that is, to bring Christ up from the dead. "But what does the Scripture say? The word is near you, in your mouth, and in your heart." Regarding the law, the God of the universe said these things, teaching the Jews that they had received the instruction of things to be done without labor, and that they had need neither of an ascent into the heavens nor of a descent into Hades. "For the word is near you." For the knowledge of the commandments has been given to you. The divine Apostle, however, has applied these words to the discourse concerning faith, teaching that one ought not to be overly curious about the Lord's dispensation, nor to doubt that the only-begotten Son of God became man, and by undergoing the passion, brought about the resurrection, but rather that one should reap the fruit of salvation by faith. "For the word is near you, in your mouth, and in your heart." Then he adds: "This is the word of faith which we preach." What Moses said concerning the legal commandments, this we say concerning faith.
C "That if you confess with your mouth the Lord Jesus, and believe in your heart that God raised Him from the dead, you shall be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation." For there is need of both: both of true and firm faith, and of confession made with boldness; so that the heart may be adorned with the certainty of faith, and the tongue may shine forth, fearlessly proclaiming the truth. Then again he reminds them of the Scriptural testimony.
"For the Scripture says: Everyone who believes in Him shall not be put to shame." And he also interprets "everyone."
"For there is no distinction between Jew and Greek. For the same Lord of all, rich unto all, and unto all who call upon Him. For everyone who calls upon the name of the Lord shall be saved." D He termed the salvation of men the riches of God. For he knows the philanthropy of the Lord. And he has fitly adapted the testimonies to the heart and the tongue: to the heart, "Everyone who believes in Him shall not be put to shame"; but to the tongue, "For everyone who calls upon the name of the Lord shall be saved." Then he teaches how the Jews have been deprived of salvation, having been unwilling to accept the proclamation that was offered. Yet he does not openly proffer the censure, but pursues the discourse in another way.
A Ver. 14, 15. *How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?* It is necessary, he says, to believe first, and then to call upon Him. But it is impossible for one to believe who has not received instruction, and one cannot possess this if there are none to preach; and these latter, in turn, are made so by election. Having put these things forward as if for the defense of the Jews, he increases the accusation against them by these very means; and he has placed first, that which was last—the sending of the preachers—showing that these things had been foretold many ages before. For it was logical to show this before other things. For it is necessary that preachers be chosen first, then that they preach, then that one hear the things that are preached, and then believe. He brings forward, therefore, the prophecy of Isaiah, and says: *How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!* For the Lord commanded the apostles, when entering a house, to say: *Peace to this house.* For they were announcing divine reconciliation, and they were bringing glad tidings of the enjoyment of good things. He calls their feet beautiful, as those that run a noble course, as those washed by the hands of the Master. Having thus brought forward the testimony concerning the preachers, he says by way of question:
Ver. 16. *But have all not obeyed the Gospel?* Then, by way of response: *Isaiah says: Lord, who believed our report?* Not even this, he says, did the divine Scripture pass over in silence, but God foretold this also long ago through Isaiah. Then, arguing:
Ver. 17. *So then faith cometh by hearing, and hearing by the word of God.* Therefore, he who does not believe does not believe the divine oracles; and he who believes, receiving the divine words, bears the fruit of hearing, namely, faith.
Ver. 18. *But I say, Have they not heard?* And this again is to be read interrogatively. Then, by way of response: *Yes verily, their sound went into all the earth, and their words unto the ends of the world.* For how was it possible that the Jews should not have heard, when the nations that are in the whole world have heard? For the heralds of truth brought the proclamations to them first. For the Lord himself also said to them: *Go rather to the lost sheep of the house of Israel.* And in the Acts of the Apostles: *It was necessary that the word of God should first have been spoken to you.* But the divine Apostle persisted in the figure, by way of interrogation...
and answer, A rendering the discourse clearer. For it must again be read as a question.
VERS. 19. *But I say: Did not Israel know?* The following part is by way of answer: *First Moses saith: I will provoke you to jealousy by that which is not a nation; by a foolish nation I will anger you.* He called us foolish, manifesting the folly that was ours before the faith. For the divine Apostle also said this: *For we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful, and hating one another.* B By this, God afflicted the Jews in a distinguished and singular manner. For neither slavery, nor dispersion, nor the desolation of the temple brings them as much pain as the religion and the brightness of the nations in God.
VERS. 20. *But Isaias is bold, and saith: I was found by them that did not seek me: I appeared openly to them that asked not after me.* By the same action he shows both the foretold future knowledge of God by the nations, and the wickedness of the Jews. For the word "is bold" signifies this. He did not fear, he says, the Jews who were rushing to slaughter and driven by madness, but he freely announced the future salvation of the nations to them; he also predicted the incredulity of the Jews. For the things which follow declare this.
VERS. 21. *But to Israel he saith: All the day long have I spread my hands to a people that believeth not, and contradicteth me.* But "all the day long" signifies perpetually. For Symmachus and Aquila interpreted it as "every day." C When he had thus shown the admirable prophets both accusing the Jews and announcing the faith of the nations, he seems indeed, by what follows, to offer consolation to them, but he rather increases the accusation of the unbelievers.
VARIE LECTIONES.
Those things which follow are missing in codex A, and in their place are substituted these: Could it be, he says, that God indeed sent out the apostles and revealed it to them, though they were instructed by no preacher, but they themselves neglected these things, so that for those who did not believe, this—that they had not heard the preaching—became the cause of their incredulity? Not even this can be said. For in them more truly might the saying of David be: *Their sound hath gone forth into all the earth* (Ps. XVIII, 5), and the things that follow. But this is clear, that he has not set this down as though spoken prophetically concerning them, but as one capable of being applied to present events. And thus you shall understand that which is *not a nation*. Those who believed in Christ the Savior are not one nation, but are countless; and they indeed were once foolish and unwise, just as you, he says, having left the one God, formerly worshiped many falsely so-called. Therefore I, having cast off one nation, will instruct all nations. But you indeed worshiped those who were not gods, and made them gods, while I will fill the foolish nations with divine wisdom; which when you see, you shall melt away with fear.
CHAPTER XI.
A Ver. 1. *I say then: Hath God cast away his people? God forbid.* Then, although he could have provided the proof of this from many other sources, and brought forward the three thousand who believed in Jerusalem, and the many myriads of which the holy James speaks, and those throughout the whole world who accepted the preaching from the Jews, yet in place of all these he sets forth himself, and says: *For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.* (Ver. 2.) *God hath not cast away his people which he foreknew.* For if he had cast them away, I also would be one of those who are accused. For I too have sprung from that root, and I boast of Abraham as my ancestor, and of Benjamin as the founder of my tribe, and I take pride in the title of Israelite. But he rightly added also, *which he foreknew*, that is, those who were worthy of the knowledge of God, those who accepted B the splendor of the faith. For he teaches this later on.
*Or know you not what the Scripture saith in Elias, as he intercedeth against Israel?* (Vers. 3, 4.) *Lord, they have slain thy prophets, and have digged down thy altars; and I am left alone, and they seek my life. But what saith the divine answer to him? I have left me seven thousand men, who have not bowed their knees to Baal.* And at that time, he says, there were many myriads of Israel, and all were called Israel; but the God of all declared Himself the God of the seven thousand, and rejected all the others. *For I have left me,* he says, *seven thousand men, who have not bowed their knee to Baal.* Yet the prophet himself was unaware of this, and thought that the remains C of piety were preserved in himself alone. It is therefore nothing new or incredible if you also are unaware of those from among you who have believed in the Savior, whom the God of all calls His people. He has opportunely brought forward the great Elias, who accused them of not only killing the prophets, but also of digging up the altars from their very foundations. For let us grant that they were hostile to the prophets because they predicted sad things to them; what fault could they find with the divine altars? But by such daring deeds they declared that they hated the God of these. The divine Apostle, however, passes from the Scriptural testimony to his own argument, and says:
Vers. 5, 6. *Even so then at this present time also, there is a remnant saved according to the D election of grace. And if by grace, it is not now by works: otherwise grace is no more grace. And if it be by works, then is it no more grace: otherwise work is no more work.* Just as then, he says, from
myriads beyond number, seven thousand were left, alone to be free from impiety; so also now, the greater number are those who have not believed, while the fewer are those who have believed and partaken of divine grace. For their manner of life according to the law did not justify them (for this is what he says: "by works"), but the grace of God saved them. For this reason salvation is also called grace, since it has come about through divine bounty. He states this very thing where the discourse was regarding the patriarch Abraham: "Now to him that worketh, the reward is not counted as of grace, but as of debt."
B Verse 7. What then? Here, a sub-distinction must be made; for it is set down interrogatively, in place of: "What, therefore, is there to say?" Then, by way of response, the rest follows: "That which Israel seeketh, he obtained not; but the election obtained it, and the rest were hardened." By "election" he designates those of them who believed. He says this: Israel, clinging to the law, missed the mark; for he now keeps the law unlawfully, and reaps no righteousness. But those of them who believed, obtained it; and the rest were hardened: that is, unbelief made their heart the harder. He shows that this too was predicted of old.
Verse 8. "As it is written: God gave them the spirit of compunction, eyes that they should not see, and ears that they should not hear, unto this very day." "Gave," like "handed over," is used for "permitted." For God did not cause them to disbelieve. For how could it be possible that He Himself should instill unbelief into them, and Himself exact penalties from them for it? This, the Prophet taught more clearly: "For the heart of this people was waxed gross, and with their ears they heard heavily, and their eyes they have closed up." It was not, then, another who blinded them, but they themselves closed their eyes and refused to behold the light. He called "spirit of compunction" a state of purpose that is immovable. For just as he who has a praiseworthy compunction does not admit of a turning toward the worse, so he who has surrendered himself entirely to wickedness does not choose a change for the better.
D Verses 9, 10. "And David saith: Let their table be made a snare before them, and into a trap, and into a scandal, and into a recompense unto them. Let their eyes be darkened that they may not see, and bow down their back always." By "table" he designated their food, which he prophesied would be changed into the contrary.
Verse 11. "I say then: Have they stumbled that they should fall? God forbid. But by their transgression salvation is come unto the Gentiles, to provoke them to jealousy." For to these first, those of them who had believed brought the saving preaching.
But they having spoken against it, and not having admitted the teaching, the Apostles brought the divine Gospel to the Gentiles; and those who believed enjoyed salvation. This is enough to stimulate the gainsaying Jews, and to provoke them to jealousy, and to procure for them participation in salvation. For they see that those who were last have become first.
A VERS. 12. "Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?" For if, while most were unbelieving, those of them who had believed brought the riches of the knowledge of God to the Gentiles, it is clear that if all had believed, they would have been the cause of greater goods to all men. For all would have believed more easily, if these were no longer gainsaying, but were preaching the truth with us. Hence he offers exhortation to those from among the Gentiles who have believed, advising them to think modestly of themselves; managing two things at the same time: both restraining their pride, and putting fear into them, and turning the Jews toward participation in their paternal inheritance. He begins thus:
VERS. 13, 14. "For I speak to you Gentiles: Inasmuch as I am the Apostle of the Gentiles, I glorify my ministry: if by any means I may provoke to emulation them which are my flesh, and might save some of them." Since God appointed me as herald of the Gentiles, I necessarily concern myself with the salvation of the Gentiles, and I speak on their behalf, and I show that the divine prophets predicted these things long ago, so that in this way I might provoke the Jews to jealousy, and prepare some of them to partake of salvation. For he calls the Jews his flesh; as being, regarding their state of mind, strangers to him, but sharing with him only in family ties. B
VERS. 15. "For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?" For if, he says, when these did not believe, the Gentiles were received and were freed from their former ignorance, it is clear that if all these were to wish to believe, nothing else remains but that the resurrection of the dead should occur. This is what the Lord also said: "And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matt. xxiv, 14). However, one must know that the divine Apostle said these things while composing his discourse with prudent counsel: both teaching those who have believed from the Gentiles to be humble-minded, C and reaching out a hand to the unbelieving Jews, and indicating that salvation is to be prepared through repentance. And what follows teaches this more clearly.
VERS. 16-18. "For if the firstfruit be holy, the lump is also holy." D
And if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches." A He calls the Lord Christ the "firstfruit," according to his human nature; the "root," the patriarch Abraham; the "branches of the olive tree," the people of the Jews, as having sprung from there; and the "fatness of the olive tree," the teaching of piety. He therefore exhorts those who have believed from among the Gentiles not to grow insolent against the Jews who have not believed; for these he designates as the broken-off branches. Consider, he says, that you, having sprung from a different family, have been graffed into this one and have received the fatness of the pious root. "But if thou boast, thou bearest not the root, but the root thee." And consider this also, that the root supports you, not you the root, and that you have need of it, not it of you.
VERS. 19, 20. "Thou wilt say then, The branches were broken off, that I might be graffed in." It is well; because of unbelief they were broken off, and you stand by faith. "Be not highminded, but fear." Unbelief rendered them aliens to the root, and faith joined you to the root, and procured for you a share in its fatness. It is proper, therefore, for you not to think highly of yourself, but to fear and tremble. Why?
VERS. 21. "For if God spared not the natural branches, take heed lest he also spare not thee." For if the natural relationship availed them nothing, since they did not have the same disposition, much more will you, if you have not guarded the grace, become an alien to the root. B
VERS. 22. "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." See now how God cut off those who did not emulate the faith of their ancestors; and how he deemed you worthy of love for mankind and made you a partaker of a root not your own, an alien from which you will surely become if you do not guard the gift that has been given.
VERS. 23. "And they also, if they abide not still in unbelief, shall be graffed in." For it befits the justice of God, both to separate from the root one who, beyond expectation, has been gifted with it but then has not guarded the given grace, C and to join them to it again once they have been delivered from unbelief. He has well placed "shall be graffed in" for these also, as unbelief has entirely separated them, and faith—in a manner similar to the Gentiles—joins them to the root. "For God is able to graff them in again." By the power of God, he D demonstrates the ease of the matter.
He shows his concern, and sets forth an example that is neither foreign nor ancient, but domestic and modern; for he calls them as witnesses to this, and says:
A VERS. 24. "For if you were cut from the olive tree that is wild by nature, and were grafted contrary to nature into a good olive tree: how much more will these, who are the natural branches, be grafted into their own olive tree?" If you, who were a wild olive—for you had neither the Law to cultivate you, nor the prophets to water and purify you and provide the care you deserved—were separated from your impious ancestors and relatives, and were shown to be a participant in the faith of Abraham, and you boast that you have him as your root, and father, and progenitor, not by the law of nature but through divine generosity; then how much more justly and naturally will these, once they believe, be joined to their own root? But he says these things, as I stated, to instruct those who have believed from among the Gentiles to be modest, and to exhort those of the Jews who have not believed toward salvation. And what follows corresponds to these things.
B VERS. 25. "For I do not want you to be ignorant, brothers, of this mystery, lest you be wise in your own estimation." A mystery is something that is not known to all, but only to those who trust. He says, therefore: I want you to know the mystery we have learned concerning the matter at hand, so that, by considering yourselves very wise, you do not thenceforth take on a haughty mindset. What is the mystery? "That blindness has happened in part to Israel, until the fullness of the Gentiles should enter, and so all Israel will be saved." He added "in part," teaching that not all were incredulous; for many even from among them did believe. Moreover, he urges them not to despair of the salvation of the others; for once the Gentiles have received the proclamation, they too will believe, when the great Elias arrives and offers them the teaching of the faith. For the Lord also said this in the sacred Gospels: "Elias is coming, and he will restore all things." He has also set forth the prophetic testimony.
C VERS. 26, 27. "As it is written: There will come from Zion the Deliverer, who will avert ungodliness from Jacob. And this is the covenant from me to them, when I take away their sins." If the life instituted by the Law grants the remission of sins, then the prophetic word has foretold it. But if the law punishes those who transgress, and the Jews were always held guilty for having transgressed the law, it is clear that the Word signifies that remission which is granted through D baptism. And he calls "all Israel" those who believe, whether they be from the Jews, having natural kinship with Israel, or from the Gentiles, joined to it by the kinship of faith.
A Ver. 28. *According to the Gospel indeed, they are enemies for your sake; but according to the election, they are beloved for the sake of the fathers.* When I look at you, who have been entrusted to my teaching, I consider those people enemies and hostile, doing everything for your harm. But when I look to their ancestors, and consider that God chose them out from the whole earth, I feel affection for these people on their account.
Ver. 29. *For the gifts and the calling of God are without repentance.* He says all these things for the exhortation of the Jews. For that God does not take back the good things He gives, when He sees that those who have received them are suffering from the vice of ingratitude, Saul is a witness, who enjoyed spiritual grace and was afterward deprived of it. And Solomon likewise, having enjoyed peace through divine favor, was stripped of grace after his transgression. And the Jews themselves, having enjoyed prophetic care continuously, have in the present time been deprived of this guardianship. He had threatened this just before to those from the Gentiles who have believed: "If you continue," he says, "in kindness; otherwise you too will be cut off."
B Ver. 30, 31. *For just as you also at one time did not believe God, but now have received mercy through their unbelief, so also these have now not believed in your mercy, that they also may receive mercy.* Remember, however, how you were all godless for a very long time, and the philanthropic Master did not look upon that long and most grave impiety, but in His ineffable philanthropy deemed those who wished worthy, and when these [the Jews] disbelieved, He called you in their stead. It is therefore not strange that those who now contradict should be received by God if they wish to believe, and attain the same philanthropy. And C he again uses the word "that" in his own peculiar way. For they did not disbelieve *so that* they might receive mercy; rather, they disbelieved because of the obstinacy of their minds, but they will receive mercy having exercised repentance.
Ver. 32. *For God has shut up all in unbelief, that He may have mercy upon all.* He has placed "has shut up" for "convicted." For He convicted the Gentiles, who had received natural discernment and had had the created world as a teacher of the knowledge of God, and yet had received no benefit from either the one or the other. He also convicted the Jews, who had attained to greater teaching—for in addition to nature and the creation, they had also received the Law and prophets who taught them what was right—and had become liable to greater punishments. But nevertheless, He deemed both these and those, who deserved utter destruction, worthy of salvation, provided only that they wished to believe. Having followed through these things, and having contemplated the abyss of divine philanthropy and the inscrutability of His wisdom, he exclaimed:
D Ver. 33. *O the depth of the riches both of the wisdom and of the knowledge of God!*
A For He foreknew these things from the beginning, and having foreknown them, He wisely ordained them; and in ordaining them, He showed forth the riches of His philanthropy. *How unsearchable are His judgments, and His ways past finding out!* The reason for the divine dispensations surpasses the grasp of the human mind, and even the invisible powers themselves cannot attain to the providence of the God of all.
Vers. 34, 35. *For who hath known the mind of the Lord? or who hath been His counsellor? or who hath first given to Him, and it shall be recompensed unto him again?* These three things he has set against the three: the riches, the wisdom, and the knowledge. The saying, *Who hath known the mind of the Lord?* refers to knowledge; the saying, *Or who hath been His counsellor?* to wisdom; and the saying, *Or who hath first given to Him, and it shall be recompensed unto him again?* to riches. For so immense are the riches of His goodness, that He has given being even to things that were not, and grants well-being to things that have been made; and He does not render back, but gives good things. Yet, being philanthropic, He calls the giving a recompense.
Vers. 36. *For of Him, and through Him, and to Him are all things. To whom be glory for ever. Amen.* For He Himself made all things, and He Himself perpetually rules over the things that have been made. It behooves all to look to Him, giving thanks for the things that are at hand, and seeking from Him provision for the future. To Him it is also fitting to render appropriate glory. By these words the divine Apostle showed that he does not acknowledge a difference between the prepositions "of Him" and "through Him," such that the former, as signifying something greater, refers to the Father, and the latter, as teaching something lesser, to the Son. For he has placed both in reference to each person. B Whether those who hold the opinions of Arius and Eunomius say that these refer to the Father, they will find the preposition "through Him" joined to the preposition "of Him"; or if they adapt them to the Son, they will see the preposition "of Him" joined to the preposition "through Him." But if the preposition "of Him" signifies something greater, and "through Him" something lesser, and both are placed in reference to one person, C then by logical necessity the same being would be thought greater than Himself because of the "of Him," and lesser because of the "through Him." But let us for the present leave these aside, and glorify our Creator and Saviour: to whom belongs glory for ever and ever. Amen.
BOOK FIVE
The sum of good things, and the true foundation, is the knowledge of the divine nature, and faith and affection towards it. For what the eye is D to the body, that is faith and the knowledge of divine things to the soul. Yet this also has need of active virtue, just as the eye has need of hands and feet and the other members of the body. For this reason the divine Apostle has added moral instruction to his dogmatic discourses, seeking to establish in us the most perfect virtue.
For he brought the benefit to all men through the Romans. It begins as follows:
A
CHAPTER XII
VERS. 1. *Obsecro itaque vos, fratres, per misericordias Dei.* He establishes laws and conceals his authority, and together with his supplication he presents his teaching, and calls to mind the divine kindness, on which he spoke at length previously. Why, then, does he beseech us? *Ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum.* He had already exhorted us to provide our members as weapons of righteousness and to offer ourselves to God as if alive from the dead. Here, however, he exhorts us that these also should become a sacrifice, and he calls it a living sacrifice. For he does not command that the bodies be slaughtered, but that they be dead to sin and receive none of its activity. He calls this sacrifice holy, rational, and pleasing to God, comparing it with the sacrifices of irrational animals and showing that the Lord God is pleased by this. For through almost all the prophets, he censures the sacrifices of irrational animals, but this one he commands by law. "Offer," he says, "to God a sacrifice of praise," and "A sacrifice of praise shall honor me." B And countless things of this kind can be found in divine Scripture.
VERS. 2. *Et nolite configurari huic sæculo.* He calls "figures" those things that belong to the present age, such as wealth, power, and all other splendor. But the "realities" are those things that are future, as they are stable and everlasting. Thus it is said elsewhere: "For the figure of this world is passing away." For many have fallen from the greatest abundance of all things into extreme poverty; others, born of the poor, have been entrusted with great magistracies and powers; others, again, who would knit their brows and puff out their cheeks, and imagined themselves to be superior to everyone, have suddenly been snatched away and become foul-smelling dust. The divine Apostle wishes us, therefore, not to gape at these things, nor to cling to the figure of this life, but to pursue those things which procure eternal life. C *Sed reformamini novitate sensus vestri, ut probetis quæ sit voluntas Dei bona, et beneplacens, et perfecta.* Here he also urges those who lean toward that which is worse to return to better things; for this is what "be reformed" signifies. He also taught what the difference is between virtue and present things. For he called these "figure," but virtue "form." For the form signifies true things; the figure, however, is a thing that can easily be destroyed. Furthermore, he demonstrates the free will of the soul, when he commands it to renew its reason and to discern the better from the worse. D
A For these things, he says, please God. He teaches also what these things are; and before all other things, he banishes pride and legislates for humility.
VERS. 3. "For I say," he says, "through the grace that is given to me, to everyone who is among you, not to think of himself more highly than he ought to think; but to think soberly." And he does not say that he himself legislates these things, but rather the grace of the Spirit through him. For, he says, I am an instrument of that grace. By "sobriety" in this place, he means the health of the mind, teaching that pride is a disease of the mind. He has, indeed, imitated his own Master. For the Lord, in the holy Gospels, declared those who possess humility to be the first of the blessed. "Blessed," he says, "are the poor in spirit, for theirs is the kingdom of heaven." He imposes this law upon all, both rich and poor, both slaves and masters, and both men and women. For this is what he signifies by "to everyone who is among you." He also teaches the measure to which one ought to think of oneself: "as God has dealt to each one a measure of faith." In this place, he calls grace "faith." For through faith the gift of grace is given, and according to the measure of faith, the gifts of grace are supplied. He commands the soul to measure its own opinion of itself by the grace it has been given.
VERS. 4, 5. "For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another." The analogy is appropriate for the teaching concerning charity. For each part of the body is not useful for itself alone, but brings utility to the common whole; so also, it is fitting for one who has received some grace from above to know clearly that he received this gift for the sake of common utility. For those who have believed are one body, and each of us performs the use of a member.
VERS. 6. "Having then gifts differing according to the grace that is given to us." It is to be understood thus: We are members of one another, having gifts differing according to the grace that is given to us. For although these gifts are different, they have nevertheless been supplied by divine grace for common utility.
C Whether prophecy according to the proportion of faith, (VERS. 7.) or ministry in ministering, or he who teaches in teaching, or he who exhorts in exhortation. The Dispenser of good things measures grace according to the faith of each. He calls "prophecy" not only the foreknowledge of things to come, but also the knowledge of things that are hidden; "ministry," the duty of preaching; "teaching," the learning of divine dogmas; "exhortation," the persuasion toward D the better.
A *Him who contributes* [let him do so] *in simplicity*. Not seeking the glory of others, but supplying the needs of the one in want; and not reasoning within himself whether what he has suffices or not, but placing his hope in God, and making the contribution with zeal.
Verses 8, 9. *He who leads, in diligence; he who shows mercy, with cheerfulness. Let love be without hypocrisy.* He ordains all things with intensity, and commands that the care [for others] be genuine, so that it may not be a name without substance. To beneficence he joins cheerfulness, revealing the gain of the distribution; for those who gain are accustomed to rejoice. This is also what he said when writing to the Corinthians: "Not out of sorrow, or out of necessity; for God loves a cheerful giver." And he also enjoins that love be genuine, and casts aside the mask of hypocrisy. *Abhorring what is evil, clinging to what is good.* Again, he did not simply say to flee the one and pursue the other, but he commanded that we should vehemently hate vice, and be firmly joined to the practice of good things, using the disposition as a kind of glue.
Verse 10. *Be devoted to one another in brotherly love, in honor giving preference to one another.* Have an ardent disposition toward one another, which is fitting for brothers; and let each man yield the first place to his neighbor. For this is the proof of true brotherly love.
Verse 11. *Not lagging in diligence.* Demonstrating a pure and sincere readiness toward what is honorable, and entirely driving away sloth. *Fervent in spirit.* He called the gift the "Spirit." And he commanded that we provide material for it, just as wood [is provided] for fire—namely, readiness of mind. This is also what he says elsewhere: "Do not quench the Spirit." But the Spirit is quenched in those who are unworthy of the grace. For as they do not have the eye of the mind pure, they do not receive that radiance. Thus, even for those who are blind in body, the light is darkness, and in high noon they are subject to gloom. For this reason, he commands us to be fervent in spirit and to have a warm desire concerning divine things. For this is what he added:
*Serving the Lord,* (Verse 12.) *rejoicing in hope, patient in tribulation, continuing steadfastly in prayer.* For he who is fervent in spirit serves the Lord readily, and expects the enjoyment of the hoped-for goods, and overcomes the temptations that rise up against him, setting endurance against their onsets, and continually calling upon divine grace for assistance. For this is what he said, *continuing steadfastly in prayer*, that is, doing this continually.
Verse 13. *Distributing to the needs of the saints.* By the mention of communication, he encourages [them] to liberality. For who would not willingly share money and communion
that he may rightly be a participant in their good works? For he says to the Corinthians, writing: *Your abundance let supply their want, that also their abundance may be a supply of your want.* A *Pursuing hospitality.* He does not call only the holy ones "strangers," but also those who have arrived from elsewhere and are in need of care, whose welfare he commands us to look after.
Verse 14. *Bless those who persecute you; bless, and do not curse.* This is a law of the Master. For the Master imparted it to the divine apostles.
Verses 15, 16. *Rejoice with those who rejoice, and weep with those who weep, being of the same mind toward one another.* Share with one another both what is pleasant and what is grievous; for the one is a sign of compassion, the other of that friendship which is free from the vice of envy. B *Do not set your mind on high things, but associate with the humble.* Again, he banishes the swelling of pride, and prescribes that one should lower oneself to those who seem humble. *Do not be wise in your own opinion.* That is to say: do not be content with your own counsels, but receive the advice of others.
Verse 17. *Repaying no one evil for evil.* This, too, is a task of the most perfect virtue and of a state of mind almost void of all perturbation. *Providing things honest in the sight of all men.* So also elsewhere: *Give no offense, either to the Jews, or to the Greeks, or to the Church of God.*
Verse 18. *If it be possible, as much as lieth in you, living peaceably with all men.* The addition is made advisedly: *If it be possible,* and *as much as lieth in you.* C Do nothing, he says, on your part, but apply every device for the sake of peace. This also follows from what was said before. For he who blesses the one who persecutes him, and does not take vengeance on the one who commits injury, what hatred or discord does he harbor within himself?
Verses 19, 20. *Not avenging yourselves, beloved, but give place to wrath. For it is written: Vengeance is Mine, I will repay, says the Lord. Therefore if your enemy hunger, feed him; if he thirst, give him drink: for in so doing, you shall heap coals of fire upon his head.* Having pointed out the judge, and having revealed D his righteous judgment (for this is what it means: *Vengeance is Mine, I will repay, says the Lord*), he commands us to bear bravely the injuries with which we are afflicted, and to return to those who do injury the opposite, and to provide necessities to one's enemies. For these things weave crowns for those who are studious of wisdom, but increase the punishments of those who do injury. Yet it must be known that it is not fitting that we should cultivate our enemies for this purpose, that they might pay greater penalties. For the divine Apostle did not add these things for this reason, desiring to extinguish the wrath of the one who is afflicted by injury, and not—
A to increase the evil with good. For the fact that he commands one to be wise is taught by what follows.
21. "Do not be overcome by evil, but overcome evil with good." B For to take revenge signifies that one has been the inferior; but a manifest victory is to render good for evils. Having trained their character in this way by means of these things, he commands that honor be also paid to those who govern, as is proper. For he foresaw—inasmuch as he had richly received the grace of the divine Spirit—that some, using pride rather than zeal, would treat secular magistrates with contempt, deeming themselves greater than them on account of their knowledge; and he does this also wanting to dispel the opinion spread about them. For they were being slandered as those who were overturning the common laws. And some said: "These people who have turned the whole world upside down are present here too"; while others said that they are introducing other customs. He thought it useful, therefore, to legislate concerning this as well.
CHAPTER XIII
1. "Let every soul be subject to the higher authorities." Whether one is a priest, or a high priest, or one who professes the monastic life, let him yield to those who have been entrusted with rule. It is clear, however, that this is with piety; for it is not permitted to obey magistrates if they are repugnant to the commandments of God. "For there is no authority except from God. And the authorities that exist are appointed by God." And these things depend upon the providence of God. C For He Himself, caring for the common order, arranged for some to rule and others to be ruled, fastening the fear of those who rule like a bridle upon those who act unjustly. It must be known, however, that the divine Apostle taught that ruling and being subject to rule depend upon the providence of God, but not that this or that particular person should hold the rule. For the authority of unjust men does not proceed from God's election, but rather the institution of authority itself. But being propitious, He gives rulers who honor and observe justice. D "For I will give them," he says, "shepherds according to my heart, and they shall feed them, feeding them with understanding." And again: "I will restore your judges as before, and your counselors as at the beginning." But wishing to discipline those who transgress, He permits them to be ruled even by wicked rulers. "For I will appoint," he says, "young men as their rulers, and mockers shall lord it over them." But it is time to return to the things that follow in the interpretation.
2. "Therefore, he who resists the authority, resists the ordinance of God." He has sufficiently struck terror. "But those who resist, shall acquire judgment for themselves." That is, they will be liable to punishments. Next, he teaches also what is the utility of authority.
y struck terror. "But those who resist, shall acquire judgment for themselves." That is, they will be liable to punishments. Next, he teaches also what is the utility of authority. A
VERS. 5. *Therefore it is necessary to be subject, not only because of wrath, but also for conscience' sake.* He calls punishment "wrath." He commands them to be subject for both reasons: both because of the fear of punishment, and in order to fulfill what is appropriate; for this is what he called conscience.
VERS. 6. *For this reason you also pay taxes; for they are God's ministers, attending continually to this very thing.* For you sleep, and he sustains the common care; and you indeed sit at home, but he undertakes war for the sake of obtaining peace.
VERS. 7. *Render therefore to all their due: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.* He calls "tribute" that which is paid for lands; "custom," however, that which is contributed for trade. He calls "debts," not only these, but also fear and honor. For these are owed to those who preside, by those who are subject to them. B
VERS. 8. *Owe no man anything, except to love one another.* This is not that we should not discharge the debt of love (for it is appropriate to pay this before all others), but that by the very act of paying it, we should increase it. For the payment multiplies the debt; indeed, it makes the love more ardent. *For he who loves his neighbor, has fulfilled the law.* How, and in what manner? C
VERS. 9. *For: You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet, and if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself.* For he who is well-disposed toward someone does not kill the one whom he loves, does not commit adultery with his wife, does not steal anything of the goods of the one whom he loves, nor does he do anything that would bring him distress. For he added this: D
VERS. 10. *Love does no harm to a neighbor.* Then, concluding: *Love therefore is the fulfillment of the law.* Thus also the Lord, being asked which is the first commandment, said the first, and joined to it the second: "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." And he shows, in the first, the theoretical virtue
being perfected, and in the second, the practical. Thus also the divine Apostle says: "Love therefore is the fulfilling of the law." Then he adds:
Verse 11. "And that, knowing the time, that now it is high time to awake out of sleep." As if to say: Especially because it is not a time for sleeping, but for waking. "For now is our salvation nearer than when we believed." For with each passing day, we draw nearer to the coming of the Lord.
Verse 12. "The night is far spent, the day is at hand." He calls the time of ignorance night, but the time B after the coming of the Lord, day. For the Sun of Righteousness, having risen, has illuminated the inhabited world with the rays of the knowledge of God. "Let us therefore cast off the works of darkness, and let us put on the armor of light." By darkness he means ignorance; by works of darkness, unlawful deeds; and he names knowledge light, C and the armor of light, the activity of good works.
Verse 13. "Let us walk honestly, as in the day." He demonstrates spiritual things from bodily ones. For those who embrace an unlawful life, while performing those things at night, during the day put on the appearance of decency. He desires, therefore, that as the night has passed and ignorance has ceased, we be freed from evils. He also teaches what these are: "not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." Some are accustomed to riot in banquets, and to defile their tongue with shameful songs; drunkenness is the cause of these, and indeed it is the mother of wantonness, D and the teacher of strife and contention.
Verse 14. "But put ye on the Lord Jesus Christ." Not that they should receive another baptism, but that they should consider the garment with which they are clothed. "And make not provision for the flesh, to fulfill the lusts thereof." Here he also stops the mouths of the heretics who accuse the flesh. For he did not forbid caring for the body, but he cast out luxury and intemperance. For he did not say: "Make not provision for the flesh," but "Make not [provision] for the lusts thereof"—that is, do not cause it to frolic through self-indulgence. Having discussed these things again regarding practical virtue, he has returned to dogmatic matters. But it is necessary first to explain the scope of the apostolic teaching, so that the interpretation of what is to be said may be more easily understood. Those who had believed from the Gentiles embraced the evangelical manner of life. Many, however, of those from among the Jews who had come to the evangelical preaching were still enslaved to the legal ordinances, clinging to the observation of days and partaking of foods which the law commanded. From this arose contention, and indeed also battle: since both the
A those from the Gentiles were condemning them for the indiscriminate sharing of foods, and the latter were despising the former because of their extreme and redundant observance of the Law. The divine Apostle, therefore, in healing these things, offers to each party the exhortation that is appropriate. First, he encourages those who had received the faith from among the Gentiles to brotherly love.
CHAPTER XIV.
VERS. 1. *Him that is weak in the faith receive ye, but not to doubtful disputations.* He calls him "weak" who is enslaved to legal observances.
VERS. 2. *For one believeth that he may eat all things.* That is to say, he who came to faith from the Gentiles. *Another, who is weak, eateth herbs.* Some say that those from the Jews, as if they were ashamed of those who were from the Gentiles, abstained not only from swine's flesh but also from other consumption of meat, pretending that this was an exercise and a form of temperance. Whence the divine Apostle said: *Another, who is weak, eateth herbs.* For since he did not have the faith in its perfection, he supposed that he would be defiled by such food.
VERS. 3. *Let not him that eateth despise him that eateth not.* For those from the Gentiles were despising those from the Jews, as if they did not possess a pure and sincere faith, and for this reason were unwilling to partake of such food. *And let not him which eateth not judge him that eateth.* And indeed those from the Jews were condemning the faithful from among the Gentiles, considering the indiscriminate consumption of foods to be illicit and nefarious. *For God hath received him—* C that is, the Gentile. And he continues to inveigh against the Jew.
VERS. 4. *Who art thou that judgest another man’s servant? to his own master he standeth or falleth.* Every servant, both while living is the gain of his own master, and while dying brings back a loss to him. And this one, therefore, the Lord of all bought, having given His own blood as the price. And because he said, *to his own master he standeth or falleth,* he necessarily added: *Yea, he shall be holden up.* And he secures this word with the power of God. *For God is able to make him stand.* Having said these things about foods, he turns his discourse to the subject of days.
VERS. 5. *One man esteemeth one day above another: another esteemeth every day alike.* For some were abstaining continuously from the foods prohibited by the law, while others were doing so on certain days. *Let every man be fully persuaded in his own mind.* He did not put this forth generally; for he does not command us to think this way concerning the divine dogmas. For he anathematizes those who allow themselves to teach things contrary to the truth. *For if any man,* he says, *preach any other gospel unto you than that ye have received, let him be accursed* (Gal. 1, 8). Therefore, concerning foods alone, let every man's own mind
A confer upon them authority. For this custom has remained in the Churches even until the present day; and one embraces abstinence, while another partakes of all edible things without scruple; and neither does this one judge the other, nor does the other condemn this one, but they are distinguished by the law of concord.
VERS. 6. *He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.* He says these things condescendingly, working for concord in the Church. He knows, he says, the purpose of all, both of those who eat and of those who do not eat; and he pays attention not only to the deed, but also examines the intention of the one acting.
VERS. 7, 8. *For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord. Whether we live therefore, or die, we are the Lord's.* We are not masters of ourselves; we have been bought with a price. And so, living we are the Lord’s, and dying we are the Lord's. As if he were to say: Neither art thou master of him, nor he of thee. For we all have one Lord.
VERS. 9. *For to this end Christ both died, and rose, and revived, that he might have dominion both over the dead and the living.* He is the Lord of all, who delivered Himself to death for our sake, who dissolved the power of death, and promised the resurrection to us all. To Him, therefore, let us be subject, as we have received life from Him.
VERS. 10. *But why dost thou judge thy brother?* He says these things to the Jew. *For we shall all stand before the judgment seat of Christ.* Then he confirms what he said with the testimony of Scripture.
For it is written: (VERS. 11.) *As I live, saith the Lord, that unto me every knee shall bow, and every tongue shall confess to God.* He is our judge, B he is our justice; it is necessary for us to stand before that judgment seat. Yet the prophetic testimony teaches the height of the divinity of the Only-begotten. For having said through the prophet: *I am God before the ages, and I am God the first, and I am after these things, and unto the coming ages I am;* and: *Before me there was no other God, and after me there shall be none, and besides me there is not;* and: *There is no just man and saviour besides me;* then he subjoined: *By myself I have sworn, saith the Lord, that unto me every knee shall bow, and every tongue shall confess to God.* But let us proceed to the interpretation of the following verses.
VERS. 12. *So then every one of us shall give account of himself to God.* Since he has pointed out the Master's C judgment seat, he has necessarily exhorted us not to judge one another, but to await that... D
sentence. For he added this again:
VER. 13. *Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.* Here he inveighs against the believers from the Gentiles, who did not sufficiently accommodate themselves to the infirmity of those who had believed from among the Jews, but considered it the height of virtue and a fervent zeal to eat of all foods indiscriminately. And first, he teaches that none of these things is profane or unclean. But he says thus:
VER. 14. *I know, and am persuaded by the Lord Jesus, that there is nothing common of itself.* He necessarily added *by the Lord Jesus* on account of the infirmity of the Jews. For lest they should say, "Who are you, you who legislate against Moses?" he brought B forward the Master of Moses, teaching that He Himself put an end to the legal observances and allowed no food to be considered unclean. For *by him*, that is, by His evangelical legislation. For He Himself also said to the blessed Peter, *"What God has cleansed, call not you common."* Unless to him who thinks anything is common, to him it is common. But if anyone, while thinking this or that food is unclean, partakes of it, it is unclean, not because of its nature, but because of the judgment of the one who partakes of it. Having discussed these things in this way, he again reproves the faithful converted from the Gentiles, who did not bear with the infirmity of the Jews.
VER. 15. *But if with your meat your brother be grieved, now walk you not charitably.* He has increased the indictment of charity, laying bare the one who was doing these things. Then he shows more fully how great the absurdity of the situation is. *Destroy not him with your meat, for whom Christ died.* For his sake, the Master Christ endured death; you, however, are unwilling, by abstinence from food, to procure life for him, but by eating it, you plot his death.
VER. 16. *Let not then your good be evil spoken of.* C Again, a reprimand joined with praise; for he calls the faith a "good." I praise your faith, he says, but I do not want it to be a cause of loss and blasphemy.
VER. 17. *For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.* For do not imagine this to be a most excellent achievement D and one that procures the kingdom of heaven. For true righteousness procures this, and the concord and zeal that exist with peace and love, from which arises the joy that is according to God.
A Ver. 18. "For he who in these things serves Christ is acceptable to God, and approved by men." For the God of all requires these things from us; these also bring benefit to men. However, it is necessary to note that he said serving Christ is acceptable to the God of all. But if serving Christ is acceptable to God, then honoring Christ is also acceptable to God. Consequently, blaspheming Christ and attempting to diminish his dignity is displeasing to the God of all.
Ver. 19. "So then let us pursue the things which make for peace, and the things by which one may edify another." It is therefore fitting for us to prefer useful concord above all things, and to do everything for the sake of our mutual benefit. "Do not for food's sake destroy the work of God." The Lord called believing in him the work of God [*]. "For this is," he says, "the work of God, that you believe in him whom he sent." Since, therefore, it was likely that some of the Jews—not bearing the insults of those from the Gentiles who had believed—would fall away from the faith, he rightly said, "Do not for food's sake destroy the work of God." But, so that those from the Jews might not again find a pretext from this to reinforce the keeping of the law, he takes care of this too and says:
Ver. 20. "All things indeed are pure." None, he says, of these foodstuffs is by nature unclean. "But it is evil for the man who eats with offense." But for you, the consumption brings harm, since you neglect the benefit of your neighbor and disregard him when you see him being harmed. C
Ver. 21. "It is good neither to eat flesh, nor to drink wine, nor anything by which your brother stumbles, or is offended, or is made weak." I, however, advise not only against eating meat but also against drinking wine at all, if this causes any harm to one's neighbor.
Ver. 22. "Do you have faith? Have it to yourself before God." By using faith you keep the law; it is a great possession, a praiseworthy achievement; but let it not harm your neighbor. "Blessed is he who does not condemn himself in what he approves." The discourse implies that those from the Gentiles who had believed were in the habit of compelling the Jews to partake of things they did not wish to. He teaches, therefore, that he who believes receives no harm from the partaking; but he who eats with some doubt partakes as if it were unclean. Therefore, he declares him blessed who does not condemn himself, that is, who does not doubt. And interpreting this, he added:
Ver. 23. "But he who doubts, if he eats, is condemned." And he teaches the reason: "Because it is not of faith."
A For he who believes without hesitation partakes without harm; but he who eats with some discrimination (or doubt) passes judgment upon himself. And, teaching that he decides what things are pleasing to God, he offers an earnest prayer for them. "Now to Him who is able to strengthen you." And what is the mode of being strengthened? "According to my gospel." And what does he evangelize? "And the preaching of Jesus Christ." And, teaching the antiquity of the preaching, he adds, "according to the revelation of the mystery." For it was not brought to pass now, but the mystery which had been hidden was now revealed. For the Apostle says this in the following: "kept secret for long ages." Then he adds the witnesses of the preaching: "but now made manifest by the prophetic Scriptures, according to the command of the eternal God." For the things which He proclaimed shadowily through the prophets, these the Creator of the ages has now made manifest. B And what is the fruit of the preaching? "Unto obedience of faith." For it behooves those who hear to believe the things that are said. Who then are these? "Made known to all nations." It is to be understood thus: "According to my gospel and the preaching of Jesus Christ, made known to all nations." "To the only wise God, through Jesus Christ, to whom be glory forever. Amen." Having shown the mystery of the dispensation, that it was from the beginning long ago dispensed, then foretold through the prophets, and after these things made manifest through the events themselves, he praised the wisdom of God, and sent up the fitting doxology. But if the heretics should say that only God is named wise, let them learn that the Lord C Christ is called not only wise, but also Wisdom. But if they think they can deprive the Son of this title of "the wise," let them not call Him immortal either. For the same Apostle says concerning God: "Who alone has immortality." But leaving them to talk nonsense, let us follow the sequence. Since, therefore, the divine Apostle had prayed these things for them, he brings forward an exhortation, pursuing with praise those who from the nations had believed, and calling them "the strong" because of faith.
CHAP. XV.
VERS. 1-2. "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of you please his neighbor for his good to edification." I know that you are strong, and that faith has made you powerful. But I exhort you to stretch out a hand to the weak, D and not to seek only your own things, but also to procure the usefulness of your neighbor. He did not say "to please one's neighbor" simply, but "for his good" and "unto edification." For one can please another to the detriment of himself and of his neighbor. Then the example:
VERS. 3. "For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me."
For the Master himself did not seek his own, but for the sake of our salvation he delivered himself to death. For we hear him praying during his passion and saying, "Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." He also endured the insults of the Jews, and the reproaches which the wicked formerly heaped upon his Father, they used against him. On account of which he added the prophetic testimony. B
VERS. 4. "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." God, providing for our benefit, both afforded us written instruction and preserved the accounts of the saints in writings.
VERS. 5. "Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus." By adding "according to Christ Jesus" again, he shows that he is not praying for them to have just any concord, but is asking for a pious agreement. And with the mention of patience and consolation, he introduced discourse concerning love, so that, adorned with this, they might bear the failings of their neighbor and, through counsel and exhortation, lead them on to perfection.
VERS. 6. "That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." He called God "our God," but the Father of the Lord Jesus; for while He is the God of all of us, He is His Father. C
VERS. 7. "Wherefore receive ye one another, as Christ also received us to the glory of God." The Master Christ also loved us, not when we were righteous, but took us as sinners and justified us. It behooves you, therefore, also to bear the infirmity of the brethren and to labor in all things for their salvation. Since those of the Jews who had believed set forth the circumcision of the Lord, saying that he himself had embraced the legal manner of life, the divine Apostle deemed it worthwhile to write fitting things about this as well, and says:
VERS. 8, 9. "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; and that the Gentiles might glorify God for his mercy." The God of all promised Abraham that in his seed he would bless the nations; and the patriarch himself, and his entire race, received the sign of circumcision. It was necessary, therefore, that he who is called his seed according to the flesh, and who ministers the blessing to the nations, should have the sign of kinship, so that the truth of the divine promise might be clearly shown, and the nations, having received the grace, might praise the Giver of the kindness. Then he uses the testimony of Scripture. D
A, instructing them that the salvation of the nations had been foretold from of old. As it is written: *Therefore I will confess to you among the nations, O Lord, and I will sing to your name* (Ps. XVII, 50). And again he says: *Rejoice, O nations, with his people* (Deut. XXXII, 43). And again: *Praise the Lord, all nations, and praise him, all you peoples* (Ps. CXVI, 1). And again Isaiah says: *And there shall be the root of Jesse, and he who shall rise to rule the nations, in him shall the nations hope* (Isa. XI, 10). He brought forward these testimonies to teach those who had believed from among the Jews not to be vexed at the salvation of the nations, but to believe in the prophecies concerning them. Then he prays well for them again, showing fatherly affection.
VERS. 13. *Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope, by the power of the Holy Spirit.* He said already in the things explained slightly above, that hope which is seen is not hope. And for this reason he calls God the God of hope, as one who from the beginning had given the hope of the blessing to the nations, but by the deed itself had confirmed the promise. And this is a pledge of the good things that are hoped for. For he who promised those things, and then fulfilled them, will certainly fulfill also what he has now promised to us. He commands us not only to hope, but also to abound in hope, that is, to hope sincerely, and to deem ourselves to be seeing the good things that are hoped for. B And this, he says, is provided by the grace of the Spirit. Having urged these things, and prayed well, he adds praise, thus exhorting them to better things.
VERS. 14. *Now I am certain, my brothers, I myself also about you, that you yourselves are full of goodness, filled with all knowledge, so that you are able also to admonish others.* I know, he says, that you do not lack instruction. For you have sufficient knowledge, and you are full of all kinds of good things, so that you can offer appropriate exhortation even to others.
VERS. 15. *But I have written to you more boldly, brothers, in part, as one reminding you, because of the grace that was given to me by God.* And he showed the modesty of his mind, saying that he had been daring to teach; and he declared the grace that had been given, teaching that what he was writing was consistent with this. But what is the grace given to you?
VERS. 16. *That I may be a minister of Christ to the nations, performing the sacred service of the gospel of God.* I have been appointed as a teacher of the nations; I offer this service to Christ the Lord. C And what is the gain arising from this? *That the offering of the nations may be acceptable, sanctified in the Holy Spirit.* I bear every labor readily, so that the nations may be confirmed in the faith, and obtain the grace of the Spirit. And he called the preaching a sacrifice: D and the true faith, the acceptable offering. Therefore nothing from thence...
A he says, have I done in vain, even if I have written somewhat boldly, and have rebuked those who were at fault.
17. *I have therefore my glorying in Christ Jesus in those things which pertain to God.* Then he instructs them as to the kind of his glorying.
18, 19. *For I will not dare to speak of any of those things which Christ worketh not through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God.* I do not boast of my own labors, but glory in the gift of the Lord Christ. For He gave me the grace of the most Holy Spirit for the working of signs and wonders, so that by these means the Gentiles might be captured, and might receive the ray of the knowledge of God. He also teaches to how many nations he preached: *So that from Jerusalem, and round about as far as Illyricum, I have fulfilled the gospel of Christ.* For I did not cultivate only the nations that were situated along the straight B road, but by going round about, I also filled with doctrine the Eastern and Pontic regions, and besides these, Asia and Thrace. For this is what "round about" signifies.
20, 21. *So that I have so preached the Gospel, not where Christ was named, lest I should build upon another man's foundation: but as it is written: They to whom it was not told concerning him shall see, and they that have not heard shall understand.* This indicates the zeal of his labor. For taking up lands still uncultivated and untilled, he broke them up, and sowed them, and showed them to be rich harvests, and confirmed the word of prophecy by the event.
22. *For which cause also I was hindered much from coming to you.* For my occupation with other nations was an impediment to my coming to you.
23, 24. *But now having no more place in these regions, and having a desire these many years to come unto you: when I shall take my journey into Spain, I will come to you.* I hope, moreover, that as I pass through I shall see you, and be brought on my way thither by you, if C I be first in some part filled with you. He sets forth two causes for his arrival to them: the fact that others had accepted the preaching, and that no nation remained which had not heard the evangelical teaching; and his love for them. For the previous hindrances having ceased, his desire urged him to the journey. And he says that his desire was much older than his actual presence. "For many years," he says, "I have desired to see you." He foretells that he will not only see them, but will also reach Spain. And lest they should think that his presence with them was merely incidental to his journey, he added: D *And be brought on my way by you.*
A Ver. 25. *But now I go unto Jerusalem to minister unto the saints.* He calls the distribution of money a ministry. He also mentions those who sent it.
Ver. 26. *For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.* Entering into such agreements with the blessed apostles—I mean Peter, James, and John—the divine Barnabas and Paul, when they had undertaken the teaching of the Gentiles, promised to exhort those who believed from among the Gentiles to relieve the poverty of those who were faithful in Judea. And the Epistle to the Galatians teaches this clearly: "For Peter," he says, "and James, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the circumcision, and they unto the heathen; only that we should remember the poor; the same which I also was forward to do." He says this here as well, praising the readiness of Macedonia and Achaia. He also calls this benevolence a "debt."
Ver. 27. *It hath pleased them verily; and their debtors they are.* And whence has this debt arisen? For if the Gentiles have been made partakers of their spiritual things, they ought also to minister unto them in carnal things. Theirs, he says, are the patriarchs and fathers; to them the promises were made; their prophets foretold the common blessings; from them, insofar as pertains to human nature, is Christ the Lord. From them are the apostles, the heralds of the world; through them the gifts of the Spirit were distributed. It is just, therefore, that those who have imparted the greater things should partake of the lesser. For this reason, he called the distribution of money "fellowship" above, but "ministry" below, indicating in "fellowship" the reciprocity, B and in "ministry" the tribute that is owed.
Ver. 28. *When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.* "When I have sealed to them this fruit," he says to the Macedonians and Achaians. For by the hands of the saints I offer those things that have been sent to the right hand of God; and that hand will keep these things intact and inviolate.
Ver. 29. *And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.* He called the "fulness of the blessing of the gospel" the dangers which he endured for the gospel at Jerusalem. For what follows makes this clear.
Ver. 30, 31. *I beseech you therefore, brethren, for the Lord Jesus Christ’s sake, and for the love C
A of the Spirit, that you strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judea, and that my service which I have for Jerusalem may be acceptable to the saints. With what worthy praises B could one crown this thrice-blessed head? First, because he knew the things that were to happen, and foretold them. For at Miletus he said to the elders of the Ephesians: "The Spirit testifieth to me in every city, that bonds and afflictions await me." And when Agabus had predicted these same things, and all were weeping and trying to restrain him, the divine man said: "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die for the name of the Lord Jesus Christ." And here he foretold that he would see both the Romans and the Spaniards. Moreover, he added that he would come in the fullness of the blessing of the gospel of Christ. Then, as if accurately perceiving the madness of the Jews, he begged for their prayers as well, not only on behalf of the unbelievers, but also of those who believed. For even the latter were not C kindly disposed toward him, thinking him to be a transgressor of the law. For which reason he added: "And that my service which I have for Jerusalem may be acceptable to the saints." He collected these things with myriad labors, employing all kinds of persuasion upon the disciples, and urging those who were receiving [the gifts] that hatred should not overcome necessity.
Ver. 32. *That I may come unto you with joy by the will of God, and may with you be refreshed.* He does not wish to perform even those things which are good without the divine will.
Ver. 33. *Now the God of peace be with you all. Amen.* He did not call God the God of peace here without reason, but as one who himself needed it, because of those who were openly waging war, and those who were laboring under some suspicion concerning him; wishing this [peace] also for them, because of the controversy D which they had among themselves concerning legal observances.
CAPUT XVI.
Vers. 1-3. *I commend unto you Phebe our sister, who is a servant of the church which is at Cenchrea: that you receive her in the Lord, as becomes saints, and that you assist her in whatsoever business she has need of you: for she has been a succourer of many, and of myself also. Greet Priscilla and Aquila my helpers in Christ Jesus.* Cenchrea is a very large village of Corinth. It is therefore worthy to marvel at the power of the preaching. For in a short time it filled not only cities but also villages with piety; and so great was the congregation of the Church at Cenchrea, that it had a woman
A diaconess, and one renowned and celebrated. For she possessed such a wealth of good deeds that she reaped such praises from the apostolic tongue. “For she has been,” he says, “a patron of many, and of myself also.” By patronage, I think, he means hospitality and care; and he repays her with multiplied honors. For she, as is likely, received him into one house, and for a short time—for it is clear that he stayed in Corinth; but he opened the whole world to her, and the woman became famous through all the earth and sea; and not only did the Romans and Greeks know her, but also all the Barbarians. But she whom he mentions after this one, surpassed even her. B For Priscillia, or Prisca (for both can be found in the books), and Aquila, he calls fellow-workers, and adds, “in Christ Jesus,” lest anyone should think he meant a partnership in trade; for they were also tentmakers. He mentions also another, very great struggle.
Ver. 4. “Who for my life laid down their own necks.” He adds to his own personal gratitude that which is shared: “To whom not I alone give thanks, but also all the Churches of the Gentiles.” He brings forward another praiseworthy virtue. For he greets
Ver. 5. “And their house-church.” The discourse declares their eminent piety. For all of them, as is likely, taught their household the highest and absolute virtue, and C performed the divine mysteries zealously within. The divine Luke also makes mention of them, and teaches how they led Apollos to the truth. “Greet Epaenetus my beloved, who is the firstfruits of Achaia unto Christ.” He was the first, as is likely, to believe of the whole nation; for which reason he also received the title of firstfruits.
Ver. 6. “Greet Mary, who labored much for us.” Another woman, again, crowned for her own labors.
Ver. 7. “Greet Andronicus and Junia my kinsmen, and my fellow-prisoners, who are illustrious among the apostles, who also were in Christ before me.” Many commendations at once: and first, that they were companions of the dangers D of the divine Paul. For he called them fellow-prisoners as having shared in the sufferings with him. Then he says they are illustrious and distinguished, not among the disciples, but among the masters, and not among ordinary masters, but among the apostles. He praises them also from the time of their faith: “For before me,” he says, “they were in Christ; for I was called after them.” I, indeed, everywhere admire the modest mind of that divine head.
INTERPRETATION OF THE EPISTLE TO THE ROMANS. CHAPTER XVI.
A Ver. 8. “Greet Ampliatus my beloved in the Lord.” Nor is this a small praise; for he calls him beloved in the Lord, which declares that he conducted himself rightly and honorably. Ver. 9. “Greet Urbanus our helper in Christ, and Stachys my beloved.” He adorned Urbanus with greater praises, for he called him a helper in Christ’s preaching and labors. Ver. 10. “Greet Apelles approved in Christ.” This is a testimony of consummate virtue; for to have nothing counterfeit is the finish of good things. Ver. 11. “Greet those who are of the household of Aristobulus, and Herodion my relative, and those of the household of Narcissus.” It is clear that these were families that had believed. But of those who were of the household of Narcissus he says, “who are in the Lord,” implying that there were others who had not yet become so. Ver. 12. “Greet Tryphaena and Tryphosa, who labor in the Lord.” Again, the crown comes from labors; and the discourse signifies by “labor,” whether that of hospitality, or of fasting, or of any other virtue. “Greet Persis the beloved, who labored much in the Lord.” Her praise is greater, for her labor and diligence were greater. Ver. 13. “Greet Rufus chosen in the Lord, and his mother and mine.” This praise also is to be highly valued; “For many are called, but few are chosen” (Matt. xxii, 14). He honors his mother also for many virtuous achievements; for she would not otherwise have been deemed worthy to be called Paul’s mother. For nature made her the mother of Rufus, but the reverence for divine Paul’s virtue made her the mother of the apostle. Ver. 14. “Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.” This was another family of believers worthy of Paul’s greeting. Ver. 15. “Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.” These also, living together, obtained the apostolic greeting by reason of their own virtue. When he had greeted them by name, he commanded all the rest to greet one another. Ver. 16. “Greet,” he says, “one another with a holy kiss.” Because he himself was absent and could not embrace them, he does so through them, commanding them to greet one another, and to greet them with a holy kiss—honorable, modest, sincere, genuine, and free from every kind of guile. “All the churches of Christ greet you.” In the name of almost the whole world, he greeted that city which presided over the entire world.
A Ver. 17. *I beseech you, brethren, that you mark them who make dissensions and offences contrary to the doctrine which you have learned, and avoid them.* He indicates the wicked defenders of the Law, whose doctrine he commands them to flee, whilst praising the preaching of the chief of the Apostles. For to say “contrary to the doctrine which you have learned” is the act of one who highly admires the teaching which they had received.
Ver. 18. *For they that are such serve not Christ our Lord, but their own belly.* From this it is manifest that the discourse is about the Jews; for he always accuses them of gluttony, and elsewhere says, “Whose God is their belly” (Phil. iii, 19). And by sweet talk and blessings they seduce the hearts of the innocent. By “blessing” he meant flattery. He implies, however, that some of them had been seduced. For they seduce, he says, the hearts of the simple. He did not therefore blame their malice, but their simplicity. Then he again excites them with praises.
B Ver. 19. *For your obedience is published in every place: that you have received the apostolic doctrine with a ready mind.* I rejoice, therefore, he says, in your regard. Yet he continues to teach those who are also to be praised. *But I would have you to be wise in good, and simple in evil.* The Lord gave this same law to the Apostles, saying, “Be ye therefore wise as serpents, and simple as doves” (Matt. x, 16). By the Lord’s saying he also wishes us to repel the snares that are prepared by enemies, but by no means to take vengeance on those who do us an injury.
C Ver. 20. *And the God of peace crush Satan under your feet speedily.* Since he had warned them to beware of enemies, he opportunely entreated God to crush the master of those snares, and to subject him to the feet of those who had believed. *The grace of our Lord Jesus Christ be with you.* Having shown the enemy, he pointed out the helper. For those who have obtained the grace of God are inexpugnable.
Ver. 21. *Timothy, my fellow laborer, saluteth you, and Lucius, and Jason, and Sosipater, my kinsmen.* The former possesses a distinguished partnership in the work, but these possess kinship; yet a fellow laborer is much more honorable than a kinsman. This is that Timothy whom he circumcised at Lystra, to whom he wrote two Epistles. The history of the Acts also makes mention of Jason.
D Ver. 22. *I, Tertius, who wrote this epistle, salute you in the Lord.* He, too, was one of those who had received the apostolic doctrine. Wherefore, receiving the offspring of the Holy Spirit through his tongue, he was commanded to commit them to the page.
A Ver. 23. *Gaius mine host, and of the whole church, saluteth you.* This is also a most great testimony of praise, to open one's house to the foster-children of the faith, and, along with all the rest, to cherish the very teacher of the whole world. For he calls him a "host" (xenon) who receives [a guest] in hospitality (xenodochon). He was a Corinthian, and the divine Apostle taught us this in the Epistle to the Corinthians, saying: "I thank my God that I baptized none of you, except Crispus and Gaius." *Erastus the chamberlain of the city saluteth you, and Quartus a brother.* He does not call him the chamberlain of the Church, but of the city, as one to whom some office of administration had certainly been entrusted. He makes mention of him also in the Epistle to Timothy, speaking thus: "Erastus abode at Corinth: but Trophimus have I left at Miletum sick."
B Ver. 24. *The grace of our Lord Jesus Christ be with you all. Amen.* Again, he imparted to them of the spiritual blessing, and surrounded them with the grace of the Lord as if with an adamantine wall. He made this both the preface of the Epistle and set it as the end. May we also be partakers of this, that we may become superior to the snares [of the enemy], that being enlightened by it, we may walk the straight path without straying, and following in the apostolic footsteps, may be deemed worthy to behold the Teacher, and through his intercession may enjoy the Lord’s benevolence and obtain the promised good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the all-holy Spirit, glory and majesty are due, now and always, and for ever and ever. Amen. C It is to be noted that the Epistle to the Romans was written from Corinth.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS; ARGUMENT
The divine Paul was the first to bring the saving preaching to the Corinthians, and having spent much time among them D
was involved, when the Lord had openly instructed him in this: “Speak,” he said to him, “and do not be silent; for I have many people in this city.” A When a year and six months had passed, he himself departed for other cities for the sake of the preaching. But they emulated sophistic contention and the pursuit of glory. For they were divided into many factions, having appointed eloquent men as their teachers, and each continued to admire their own, and they contended with one another concerning these things. Now, one of those who boasted greatly because of their ability in speaking dared to commit a most grievous sin; for he was living with his stepmother. But those who were of his faction disregarded this, and praised only his eloquence. For which reason B the divine Apostle, beginning the Epistle, rebukes the wisdom that is held in such esteem, and shows that the preaching is indeed devoid of it, but possesses the greatest power. He also reproves those who contended with one another about other matters, making use of secular magistrates as judges. He also forbids participation in things sacrificed to idols, hinting that some had dared to do this as well. In the meantime, he also gives useful advice concerning virginity and widowhood. Furthermore, he treats at length of spiritual gifts, teaching their difference/distinction, and commanding that the gift of tongues be used not for seeking praise, but for utility. C Moreover, he also sets forth to them the teaching concerning the resurrection, since some, as is likely, were attempting to persuade them not to accept what was being said about the resurrection of the dead. And he included other things in the letters to them—lest I become too long-winded by speaking of each—which were both useful to them and productive of benefit to all men. However, he spoke more sparingly about Christian doctrine because, having spent no small amount of time among them, he had accurately taught them what they ought to believe, and the admirable Apollos, coming after him, had confirmed the apostolic teaching. He therefore imitated an excellent physician D and provided the appropriate medicines for their affections and diseases. Stephanas, Fortunatus, and Achaicus, who were sent to him by the Corinthians, as he teaches at the end, performed the service of carrying the letters. For he did indeed send the blessed Timothy to them, but not with an epistle, which he himself makes clear. For he says: “If Timothy comes, see that he may be with you without fear.”
CHAPTER ONE
VER. 1. “Paul, a called apostle of Jesus Christ.” Even the very beginning of the Epistle indicates what the scope of his reproof is. For he teaches them not to trust in themselves, but to glory in God who saved them. For this reason he mentions both his apostleship and his calling, as if to say: “You indeed name yourselves after men, but I name myself after Him who called and sent me, Jesus Christ.” “By the will of God.”
A And this likewise accuses their dissension: for he demonstrated the concord of the Father and the Son. He teaches us also at the same time that he uses prepositions without any distinction. For here he has placed the “through whom,” which those who hold the views of Arius and Eunomius assign to the Son, upon the Father. He would not have done this, if he had supposed that the preposition “through whom” signified something less than “from whom.” “And Sosthenes the brother.” I suppose this man to be a Corinthian. The history of the Acts also remembers him, and the blessed Luke teaches us how the Greeks seized him before Gallio and treated him very harshly.
vers. 2. “To the Church of God which is at Corinth, sanctified in Christ Jesus, called to be saints, with all who in every place call upon the name of our Lord Jesus Christ, both theirs and ours.” All the things spoken are remedies for the malady: for he joins together the division that had been wrongly made. And first, indeed, he calls them one Church, and the Church of God, and adds, “in Christ Jesus,” not in this person or that. He calls them both called and saints, and links them with those who have believed throughout the world, teaching how it is not only fitting for them to be of one mind, but also for all who have believed the saving proclamation to have an identical mindset, since they together constitute one body of the Master, Christ. But the phrase, “both theirs and ours,” is joined to the Lord, to mean: “Both we who are writing, and you who are enjoying the letters, have one Lord, Jesus Christ.” B
vers. 3. “Grace to you and peace from God our Father, and the Lord Jesus Christ.” He prayed for grace and peace for them at a timely moment, since they were divided and clashing with one another. He showed the giver of this to be not only the Father, but also the Son, indicating the equality of the Father and the Son. C
vers. 4. “I thank my God always concerning you, for the grace of God which was given to you in Christ Jesus.” As he is about to accuse them, he first soothes their hearing, so that the medicine might be the more easily received. The things said, however, contain the truth: for he gives thanks to God on account of the gifts given to them. And he says these things also more clearly.
vers. 5, 6. “That in everything you were enriched in Him, in every word and in all knowledge, just as the testimony of Christ was confirmed in you.” These are types of the gifts of the Spirit. “For to one, indeed,” he says, “is given through the Spirit the word of wisdom, but to another the word of knowledge according to the same Spirit.” He constantly interposes the name of the Lord, teaching that it is not right to be named from anyone else, but from Him who provided salvation. And he calls the preaching of Christ the “testimony”; for those who preach are in a way bearing witness. Thus also, writing to Timothy, he said: “I charge you therefore before God who makes alive D the dead.” Thus also the A...
Lord said in the holy Gospels: “This gospel of the kingdom shall be preached in all the world for a testimony unto them.” He calls the miracle-working of signs a confirmation of the Gospel. For by those the truth of the preaching was demonstrated. A
VERS. 7. “So that ye come behind in no gift.” For they had also obtained the prophetic gift, and they spoke in diverse tongues, as he teaches more clearly in what follows. “Waiting for the coming of our Lord Jesus Christ.” You obtained these things, that you might await the second appearance of the Savior.
VERS. 8. “Who shall also confirm you unto the end blameless, in the day of our Lord Jesus Christ.” He prayed for both constancy for them, and that they might be free from blame. But in that he says “blameless,” he shows that they were at that time caught up in accusations.
VERS. 9. “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” He will do this, who also bestowed upon you the gift of adoption. For he called the fellowship of the Son “adoption.” But “faithful” is the same as “true and alien to falsehood.” And here also he placed the “by whom” with reference to the Father, stopping the shameless mouths of heretics and teaching that this is not a sign of scantiness. After he thus prepared their ears with good and kind words, he begins the accusation, not introducing it naked, but prefixing an admonition. B
VERS. 10. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no divisions among you.” He rightly joined the name of the Lord to the exhortation; for that was the very thing being set aside by them. For whereas it was fitting that they be named after Him, they derived their denominations from their leaders. “But be perfectly joined together in the same mind and in the same judgment.” He does not rebuke them because they held diverse opinions about the dogmas of the faith, but because they quarreled and contended about them who presided over them. The sense of the preaching, he says, is one—for that is what he means by “in the same mind”—but the disposition is no longer one—for that is what he means by “and in the same judgment.” He exhorts them, therefore, that thinking and feeling the same, they should not be divided, nor contend in vain about their leaders. C
VERS. 11. “For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe.” A family, perhaps, there was so named. But he does not expose the names of those who notified him, lest they should perhaps be made hostile toward one another. “That there are contentions among you.” He teaches also the kind of contention. D
A VER. 12. “Now this I say, that each one of you says: ‘I am of Paul,’ ‘I am of Apollos,’ ‘I am of Cephas,’ ‘I am of Christ.’” Those men were naming themselves after other teachers, but he sets down his own name and that of Apollos; and he adds also the name of the chief of the apostles, teaching that it is right not to use even their names for such a purpose. And we shall learn this more clearly in what follows. Very wisely, he also counted Christ’s name with the others, showing the absurdity of what was happening, since they were setting the Master and the servants in the same rank.
VER. 13. “Is Christ divided?” Some have read this as a statement, saying that the Church is called “Christ” in this place, and have interpreted it thus: “You have divided the body of Christ badly.” But I consider that these words are put as a question; for this is taught by the words that follow: “Was Paul crucified for you? Or were you baptized in the name of Paul?” What he is saying is this: Does Christ have partners in His lordship and power, and for that reason is He divided, so that some are called by Him, and others by this person or that person? Did not He alone accept death for all of you? Did you not receive the grace of baptism in His name? Did the invocations of men grant you the forgiveness of sins?
VERS. 14-16. “I thank my God, that I baptized none of you, except Crispus and Gaius; lest any one should say that I baptized in my own name. And I baptized also the household of Stephanas: besides, I do not know if I baptized any B other.” He intensifies the accusation through each of the things he says, yet he does not strike those he is accusing harshly, since he substitutes his own person in their place. He hints, however, that some were calling themselves not only by the teachers, but also by those who had baptized them. He also gives the reason for why he did not baptize many.
VER. 17. “For Christ did not send me to baptize, but to evangelize.” And yet He commanded both: “Go,” He says, “and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” But preaching is more honorable than baptizing. For baptizing is easy for all who have been deemed worthy of the priesthood; but preaching was the task of a few, those who had received this gift from God. From this point on, he humbles the brow of those who boasted of their eloquence, C and says: “Not with wisdom of speech, lest the cross of Christ be made void.” For if I had used eloquence and skill in speaking, the power of one who was crucified would not have been shown; for everyone would have assumed that those who had believed had been captivated by the art of speaking. But the ignorance of the preachers, overcoming those who pride themselves on eloquence, clearly demonstrates the power of the cross. D
A Ver. 18, 19. "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: 'I will destroy the wisdom of the wise, and the understanding of the prudent I will reject.'" By "message of the cross," he means the preaching concerning the cross. He calls those who do not believe "those who are perishing," and those who believe "those who are being saved," deriving the appellations from the outcome. He has placed the testimony of Scripture to teach that the God of all things predicted these things long ago. Then he shows how true and far removed from falsehood the prophecy is.
B Ver. 20. "Where is the wise? Where is the scribe? Where is the debater of this age?" The preaching of the cross has conquered all these. He calls the one who is adorned with Greek eloquence the "wise," the teacher of the Jews who boasted in the knowledge of the Law the "scribe," and the one who had practiced the art of disputation from both these sources the "debater." Then he adds: "Has not God made foolish the wisdom of this world?" By "the wisdom of this world," he does not mean eloquence, for God provides this as well. For He Himself divided the languages and assigned to each its own characters. Thus, He Himself gave splendor even to the Greek language. But those who did not use it rightly made it a bait for deceit and devised persuasive myths of error. Therefore, he accuses not the eloquence, but the false speech that lies hidden within it. He says that this has been refuted and shown to be foolish.
C Ver. 21. "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe." He speaks of two wisdoms of God, or rather of three. For he shows even that which is thought to be foolishness to be wisdom, and superior to the others. He mentions first the wisdom which is given to humans, by which we are endowed with reason, discern what must be done, have discovered arts and sciences, and are able to know God. The second is that which consists in the contemplation of created things; for we see the magnitude of the heavens, the beauty of the sun, the dance of the stars, the breadth of earth and sea, the diversity of plants and animals, and other things—not to go into each one. D The third is that which is revealed through our Savior, which those who do not believe call foolishness. He says this because it was necessary for men, who had received natural knowledge from God, to be led by the hand, as it were, through the creation and to worship its Creator; but since they were unwilling to gain any benefit from these things, the kind and merciful God procured salvation for them in another way, and through that which is called "foolishness" by the foolish, He delivered them from error.
Ver. 22, 23. "For since the Jews request a sign, and the Greeks seek after wisdom: but we preach..."
A Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness." The Jews were demanding signs from the Lord, and this the Evangelists teach us. And they were, as is natural, commanding the Apostles to show signs as well; for this is what the divine Apostle said. But the Greeks were laughing at the lack of learning, just as, indeed, they were saying in Athens: "What will this babbler wish to say?" But we, he says, despising the folly of both these and those, preach the Lord’s passion, even though we know clearly that both these and those are openly contradicting it. And what is the benefit of the preaching?
Ver. 24. "But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." The same thing is both wisdom and foolishness, and power and weakness; foolishness and weakness, indeed, to those who do not believe, but wisdom and power to those who do believe. For the sun is indeed light to those who see, but darkness to those blinded; yet it does not itself bring the darkness, but the ailment prevents the radiance of the beam. So too, the cataract of unbelief prevents the soul from being illuminated by the light of the knowledge of God. It is necessary to know, however, that the divine Apostle did not call the divinity of the Only-Begotten "wisdom and power," but the preaching concerning the cross; and by this he refutes the Arians and Eunomians, who wrongly attempt from this passage to show that the God-Word is called "wisdom." For from this passage they also construct the blasphemy which they derive from the words of the Proverbs.
Ver. 25. "Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." He calls the mystery of the cross the foolishness and weakness of God according to the opinion of the foolish. But he shows that this has also overcome the wise and the strong.
Ver. 26. "For see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble." He did not say "no wise person, no mighty person, no noble person"; for there were even some of these who had believed, but not many—for the majority turned out to be from among the poorer sort.
Ver. 27, 28. "But God has chosen the foolish things of the world to shame the wise; and God has chosen the weak things of the world to shame the strong. And the base things of the world and the despised things has God chosen, and the things that are not, to bring to nothing the things that are." D He called them foolish and weak and base according to the judgment of men. For true foolishness is not an inexperience in speaking, but a lack of faith; and weakness and baseness are not poverty, but impiety and the wickedness of character. But the God of all things defeated the learned through the unlearned, and the rich through the poor, and through fishermen He fished for the whole world.
A Ver. 29. "That no flesh should glory in His presence." For if from the very beginning He had chosen those who abounded in riches and were proud of the art of sophistry, and had appointed them as preachers, not only would those who opposed them have been harmed, but those who were preaching would have been harmed as well, thinking that they had overcome error through their own strength.
Vers. 30, 31. "But of Him you are in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption; that, as it is written, 'He who glories, let him glory in the Lord.'" He said "of Him" not with respect to creation, but with respect to the salvation given. "For as many as received Him," he says, "to them He gave the right to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For since he had said that God chose the foolish things of the world, and the weak and the ignoble, he B fittingly added, "But of Him you are," teaching the nobility that had been bestowed upon them. He also indicated the manner of this generation when he said, "in Christ Jesus." For you are not named after this person or that, but through Christ you have been deemed worthy of regeneration. He Himself gave you true wisdom, He Himself granted you the remission of sins, and bestowed righteousness, and made you saints, having redeemed you from the tyranny of the devil. It is fitting, therefore, that you should not boast in men, but in the God who saved you.
CHAPTER II
Vers. 1. "And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God." By "speech" he means eloquence, and by "wisdom of words," he means technique. I used neither of these, he says, when I arrived among you.
Vers. 2. "For I determined not to know anything among you except Jesus Christ and Him crucified." He fittingly used the word "determined," teaching that he could have spoken to them about theology, but nevertheless brought only the teaching concerning the incarnation, because he gloried in the Master's passion.
Vers. 3. "I was with you in weakness, in fear, and in much trembling." I was, he says, D perpetually subjected to injuries, torments, and imprisonment.
Vers. 4. "And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power." For the multitude of miracles wrought by the Spirit bore witness to the preaching. And he most fittingly joined the power of the Spirit to the weakness of his sufferings.
A Ver. 5. "That your faith might not stand in the wisdom of men, but in the power of God." For this cause the Master did not permit us to use eloquence, that your faith might appear above suspicion, not drawn in by cleverness of speech, but led by the power of the Spirit.
Ver. 6. "Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, nor of the princes of this world, that come to naught." Since he had previously called the preaching "foolishness," he now uses the designation conceived by the unbelievers, and rightly shows that it is and is called wisdom by those who have received a sincere and perfect faith. He calls the "princes of this world" the sophists, poets, philosophers, and rhetoricians, as those who, by the power of good speaking, are famous in the present life.
B Ver. 7. "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory." He does not mean here that we speak in a mystery, but that we offer to men the wisdom that is hidden in a mystery; which God did not now plan out of some change of counsel, but from above and from the beginning He foreordained, working out the glory that comes to us from it. For He grants not only salvation, but also glory to those who believe.
C Ver. 8. "Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." He called Pilate, Herod, Annas, Caiaphas, and the other Jewish leaders the "princes of this world." He says that these were ignorant of the divine mystery, and for this reason crucified the Master. For this cause the Lord also, while being crucified, said: "Father, forgive them; for they know not what they do" (Luc. XXIII, 34). For if they had known that the saving passion would both scatter them throughout the world and impart salvation to the nations, they would not have dared the passion. For this reason the Master deemed them worthy of pardon. But after the resurrection from the dead, and the ascension into the heavens, and the coming of the most holy Spirit, and the many kinds of miracles performed by the apostles, because they persisted in their unbelief, He delivered them over to the siege. He called the crucified One the "Lord of glory," not attributing the passion to His divinity, but showing the magnitude of the D wickedness of those who sinned.
Ver. 9. "But as it is written: Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." Since he mentioned the ignorance of the Jews, and said that the mystery of the economy had been hidden, he conveniently added that which neither has any man heard, nor ever seen, nor has the most greedy [mind] conceived. For nobody knows—who knows?
A nor has the most greedy mind conceived, these did the God of all prepare for those who are fervently attached to Him. However, there is no need to be in doubt about the testimony; for the blessed tongue sufficeth, having said: *As it is written*. The book of Chronicles also teaches us that many other prophecies were also written down.
Ver. 10. *But to us God revealed them through His Spirit.* This also sufficeth to show the truth of the testimony. For he who has received the revelation of the divine Spirit, from Him he has also received the knowledge of it. *For the Spirit searcheth everything, even the deep things of God.* He set "searcheth" not as signifying ignorance, but as signifying perfect knowledge. For he says the same thing about God, a little after: *But He who searcheth the hearts.* If that [expression] is one of ignorance, this is so likewise; but if that is of knowledge, this is so in like manner. For knowledge shows equality, but ignorance shows inequality. For it would be found that God is ignorant of the hearts of men, but the Spirit [knows] the deep things of God. Again, if "to search" signifies ignorance, and He searcheth all things, then it follows that He is ignorant of nothing. But we have demonstrated these things elsewhere at greater length; let us therefore proceed with the interpretation. B
Ver. 11. *For what man knows the things of a man, unless the spirit of man which is in him? So also the things of God no one knows, except the Spirit of God.* He showed that this search is by no means one of ignorance. For he added that He knows the things of God in such a way as we know our own thoughts.
Ver. 12. *We, however, have not received the spirit of the world, but the Spirit which is from God, that we may know the things which have been freely given to us by God.* He showed that the all-holy Spirit is not a part of the creation, but has His existence from God. This is what he says: *We, however, have not received the spirit of the world*, in the sense that: We have not received a created spirit, nor have we received the revelation of divine things through an angel; but the Spirit Himself who proceedeth from the Father has taught us the hidden mysteries. C
Ver. 13. *And these also we speak, not in words taught by human wisdom, but in words taught by the Holy Spirit.* For this reason we have no need of human wisdom; for the teaching of the Spirit is sufficient for us. *Comparing spiritual things with spiritual things.* For we have the testimony of the Old Testament, and through it we confirm the New; for that is also spiritual. For when we wish to show the types of our own mysteries, we bring forth into the midst the lamb, the blood smeared upon the doorposts, the crossing of the sea, the streams from the rock, the provision of the manna, and innumerable things of this kind; and through the types we demonstrate the truth. D
A Ver. 14. "But the natural man receiveth not the things of the Spirit of God. For they are foolishness unto him, and he cannot know them, because they are spiritually judged." He calls him "natural" who is content only with his own reasonings, and who does not admit the doctrine of the Spirit, nor is even able to understand it.
Ver. 15. "But he that is spiritual judgeth all things, yet he himself is judged of no man." For he who has been deemed worthy of the grace of the Spirit is himself capable of teaching others, but he is in no need of the doctrine of others.
Ver. 16. "For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ." He sufficiently demonstrated that the divine doctrine is in need of nothing. For if God, who is of all things, is not only in need of nothing, but also possesses a wisdom which no one is able to attain, and He has imparted this to us, then we, too, have no need of the doctrine of those who are called wise.
CHAPTER III
Ver. 1. "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal." He called them "carnal" because they were terrified by this life, and were gaping after the things that seemed brilliant, and were attentive to the wealth and the eloquence of their teachers. And because what was said was enough to strike them, he heals the wound through a certain image: "As unto babes in Christ." That is, because you are newly born and still imperfect. Then he persists in the metaphor, and says:
Ver. 2. "I have fed you with milk, and not with meat: for hitherto ye were not able to bear it." I measured, he says, the doctrine according to the weakness of your hearing; and I imitated a father who offers suitable nourishment to newborn infants. "Neither yet now are ye able." (Ver. 3.) "For ye are yet carnal." Then he brings forward the accusation more clearly: "For whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" Each of these things, he says, shows that you do not think on anything spiritual, but are glued to earthly things.
Ver. 4. "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" Again he sets down his own name, and joins it with that of Apollos, showing the absurdity of what was being done. For if, he says, in me, who was judged worthy of apostolic grace, and who have been your planter, and in Apollos, who brought you the irrigation, this is done D
A of most absurd things, much more so if it is done by others, it is impious and abominable.
VERS. 5. « Who then is Paul, and who is Apollos, but ministers through whom you believed? » Different is the Lord; we are His servants and the ministers of your salvation. « And to each one as the Lord gave. » For there is a difference among us; for although we all minister equally, yet we have received grace by a certain measure.
VERS. 6. « I planted; » for I first preached to you. « Apollos watered; » after me he confirmed the doctrine. « But God gave the increase. » For it is of His grace that the matter succeeded happily.
VERS. 7. « Therefore neither is he that planteth anything, nor he that watereth, but God that giveth the increase. » For unless God cooperates, our labor is vain.
VERS. 8. « But he that planteth and he that watereth are one: » according to the ministry. For both serve the divine will; but not according to the work or the promptness of mind. For in these there is a great difference among those who minister. For he himself says this, « And every man shall receive his own reward according to his own labor. » Not simply according to the work, but according to the labor of the work. For this one B often offers two hundred to the Savior with great ease; but that one, with very much labor, delivers one or two from error. And this can also be seen in fasting and temperance. For this one, with nature assisting, exercises temperance without any difficulty and labor; but that one, with nature resisting, attains what he desires with many labors. And this one, who is of a warmer temperament, awaits the evening while fasting with the greatest annoyance; but that one endures even two or three days of fasting without great labor. Wherefore the just judge does not look at the work, but at the labor.
VERS. 9. « For we are God's fellow workers. » Those who hold the views of Arius and Eunomius do not even attribute this appellation to the Son, but call Him a mere servant. But the divine Apostle calls even the preachers of the truth fellow workers with God. But there is a great difference. For He works together as the Son: but these, as most loving servants, fulfill the will of God. « You are God's husbandry, God's building. » Not that of this one or that one, but of the God of the universe.
VERS. 10. « According to the grace of God which was given to me, as a wise architect I have laid the foundation. » Having first pointed out the divine grace, he then called himself a wise architect. I, he says, was the first among you to lay the foundations of piety. « But another buildeth thereon. But let every man take heed how he buildeth thereupon. (VERS. 11.) For other foundation can no man lay than that is laid, » which is Jesus D the Christ. One must build thereon, not lay foundations. For no other foundation can be laid beside that which is laid, which is Jesus Christ.
This foundation the blessed Peter also has laid, or rather the Lord Himself. For when Peter had said, «Thou art the Christ, the Son of the living God,» A the Lord said, «Upon this rock I will build my Church.» Do not, therefore, name yourselves after men; for Christ is the foundation.
12, 13. «If, however, any one builds upon this foundation gold, silver, precious stones, wood, hay, straw: each one's work will become manifest.» Some say that these things were spoken by the Apostle concerning dogmas; but I think he is speaking of active virtue and vice, and providing a preamble to the accusation against him who had committed fornication. He calls gold, silver, and precious stones the kinds of virtue; but wood, hay, and straw he calls the things contrary to virtue, for which the fire of Gehenna is prepared. These, however, depend not on the wickedness of the teachers, but on the free choice of the disciples. For the former offer the divine teachings; but of those who hear, some make themselves gold, others silver, and others precious stones, by diligently attending to what is said. Others, again, living in sloth, imitate the combustibility of wood, and hay, and straw, by choosing vice. The difference in these materials will be proved not by the present life, but by the one to come. For this is what he meant by saying: B «For the day shall declare it.» That is, the day of judgment.
«Because it is revealed in fire; and the fire itself shall test what sort the work of each one is.» (14, 15.) «If any one’s work remain which he has built thereon, he shall receive a reward; if any one’s work shall be burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire.» Teachers teach divine things, but those who hear choose what is to be done according to the free will of their own judgment. But on the day of the appearing of the Savior, there will be a trial and an accurate examination; and the fire will render those who have lived well more brilliant, like gold and silver; but it will consume those who are workers of wickedness like wood, and hay, and straw. The teacher, however, having taught what is proper, shall not be required to pay the penalty, but shall be judged worthy of salvation. For this is what he says: «But he himself shall be saved,» C that is, the teacher; «but the work shall be burned up,» that is, those who have made themselves a wicked work. If we read it thus, we shall accurately find the meaning of the Scriptures: «If any one’s work shall be burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire.» D
A That is to say, the teacher. For he is not the cause of their turning to the worse; for he brought the appropriate teaching. But if anyone does not wish to apply this to the work, as in "through fire," but to the teacher, let him understand it thus: that he will not have to render an account for their sake—but he himself will also be saved, being tested through fire, if indeed he has a life consistent with his teaching. And that these things were said not regarding dogmas, but regarding works, the subsequent words also testify, for he says:
Ver. 16, 17. «Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which you are.» For if we attribute appropriate reverence to a temple built of wood, it is surely much more just to dedicate rational temples to God. B It is necessary to note that he called those who have the grace of the Spirit dwelling within them the temples of God. For the Word testifies that the all-holy Spirit is God.
Ver. 18. «Let no one deceive himself.» That is, by boasting greatly of eloquence or nobility of birth. For he adds: «If anyone among you seems to be wise in this age, let him become a fool, that he may become wise. (Ver. 19.) For the wisdom of this world is foolishness with God.» He calls that wisdom of the world "foolish" which is destitute of the grace of the Spirit, which uses only human reasonings. C He warns not to trust in this, but to boast in what is called the foolishness of the preaching. And he joins Scriptural testimonies to this accusation against such wisdom. «For it is written: He catches the wise in their own craftiness. (Ver. 20.) And again: The Lord knows the thoughts of the wise, that they are futile.» Having thus refuted the empty boasting of the teachers, he transfers his discourse to those who were priding themselves on account of this.
Ver. 21. «Therefore let no one glory in men; for all things are yours.» What things are these?
Ver. 22. «Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and you are Christ’s, and Christ is God’s.» D He pointed out true riches, and
taught us to despise things that are nothing. For we, he says, the apostles, have been deemed worthy of the apostolic grace for your sake, that we might preach the word to you. To you is given both the present life and the life that is expected. And even death itself was introduced into nature for your benefit; and all things that are seen have been created for your need, and those things which are expected have been prepared for your sake. It behooves you, therefore, to be joined to the Lord Christ, who is the giver of these good things, and through Him to the God of all. For He is united to us by the nature which He took from us, but to the Father by His divine substance. For He was begotten of Him by nature. For Christ is God’s, not as a creature of God, but as the Son of God. But if those who hold the opinions of Arius contradict, and are unwilling to grant the difference of relationship, let them call the present, and the future, and the apostles, and life, and death, our works, since the divine Apostle said: «All things are yours.» But they would not say so. Therefore these things are ours through divine munificence; but we are Christ’s, as members of a man, and as the effects and works of God. But Christ is God’s, as His own true Son, begotten of Him according to His divinity.
CHAPTER IV
A 1. «Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God.» He who wishes to honor us, let him honor us as ministers, let him revere us as stewards, let him measure the gift by nature. And the divine Apostle not only wrote these things, but he also performed them. For he forbade the Lycaonians who sought to sacrifice, rending his garment together with Barnabas, and shouting, «We are men of like passions with you.» Thus the blessed Peter also said to Cornelius: «I myself also am a man.»
2. «Moreover it is required in stewards, that a man be found faithful.» Not that he should snatch the dignity of the master, but that he should preserve his benevolence for the master.
3. «But with me it is a very small thing that I should be judged of you.» He brings a double accusation against them: both because they do not measure the honor, but honor beyond measure, and because, not having the authority to judge, they judge, and not just anyone, but their teachers. For some would not have preferred this one, and others that one, if they had not arrogated to themselves the authority to judge. For this reason he strips them of the power to judge, calling it a contempt of the teachers if their affairs are subjected to the judgment of the disciples. Then, mollifying them, he makes the discourse common. «Or by man's day.» And he called the brevity of human life a human day.
4. «Yea, I judge not mine own self.» For nothing
A am I conscious of in myself, yet am I not hereby justified: but he that judgeth me is the Lord. What then, he says, do I speak of others? I, knowing the things concerning myself accurately, although I am conscious of no iniquity in myself, will not endure either to judge myself or to pronounce myself immune from sin; but I shall await the vote of the Lord. And let no one think that, «I am not hereby justified,» is contrary to, «I am conscious of nothing in myself.» For it is not contrary, but a consequence. For it happens that men often sin even while ignorant, thinking this to be equitable and just. But the God of all sees this differently. For the following things reveal this.
B VERSE 5. «Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.» You, he says, see the things that are apparent, but to God even the things that are hidden are clear; yet in the present life He does not lay everything bare, but in that one all things shall become clear. Wait, therefore, for the just judgment; for then you shall see just declarations brought forth. And since before he had brought himself, and Apollos, and Cephas into the middle, showing the absurdity of what was being done by them using those who were greater, he necessarily proceeds now to lay bare the accusation.
C VERSE 6. «And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that in us you might learn not to think of yourselves above that which is written.» If we, who are the teachers of teachers, who have received the preaching from God, have not imposed our own names, but have bidden you to be called by the name of Christ, consider of what impiety that which is being done by them is full. For this is what he says: that in us you might learn not to think of yourselves above that which is written. For it is written: «Whosoever will be great among you, let him be your minister: and whosoever of you will be the chiefest, shall be servant of all.» And: «Let every man abide in the same calling wherein he was called.» So that one may not be puffed up for one against another. For those who had divided themselves, and wanted to be called, some by this one, others by that one, were contending among themselves, each striving to prefer their own teachers to others. Then he addresses the teachers themselves:
D VERSE 7. «For who makes thee to differ from another?» What part chose thee? Why art thou not called the teacher of all equally? «And what hast thou that thou didst not receive?» Of what then dost thou boast? Of eloquence? But God has granted this to thee. Or of knowledge? And this too is a divine gift. Or of miracles? And this too is the work of the Spirit. «Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?» No one acts arrogantly concerning alien deposits, but keeps watch over them, that he may preserve them safe for Him who delivered them.
A
VERS. 8. «Now you are full, now you are rich.» You lack nothing, you have enjoyed all good things in abundance. «You have reigned without us.» While we are still undergoing hardships and enduring sufferings for the sake of the preaching, you have enjoyed the kingdom. And since he has set these things down ironically, he reveals the disposition he possesses. «And I would that you did reign.» For not only do I not envy you, but I even pray that you may enjoy these good things. Then he sets forth the greatness of his humility: «That we also might reign with you.» Although he always sets this down in relation to the Lord Christ, «If we endure, we shall also reign with him,» [2 Tim. ii, 12] as though He indeed reigns truly, while His genuine servants are partakers of the kingdom; yet, even here, through modesty he has set this down, lowering their arrogance. B
VERS. 9. «For I think that God has set forth us apostles last, as it were appointed to death.» For if it is true that you have need of nothing, and have come into the enjoyment of the kingdom, we, as it seems, were brought into life only to be slaughtered; for this is what he means by «appointed to death.» «That we have been made a spectacle to the world, and to angels, and to men.» Ours are set before all for viewing. For angels indeed admire our courage; but of men, some take pleasure in our sufferings, while others indeed sympathize, but have not the power to bring aid.
VERS. 10. «We are fools for Christ’s sake.» For we preach the folly which is assumed to exist among the unbelievers. «But you are wise.» And so that he might not sting them too severely, he added, «in Christ,» which is to say, "Would that it were granted to you to have true wisdom." «We are weak, but you are strong; you are honorable, but we are without honor.» Then he enumerates the individual classes of sufferings. C
VERS. 11, 12. «Even to this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no fixed abode. And we labor, working with our own hands.» Through all of these things he has unveiled his endurance; but through the things that follow, his more perfect philosophy. «Being reviled, we bless; being persecuted, we endure; (ver. 13) being defamed, we entreat.» Then he shows the extreme contempt: «We have been made as the filth of the world.» Nothing, he says, do we differ from those things which are cast out in houses as superfluous, whether it be sweepings, or offal, or other such things; so vile and abject have we been considered by the many. D «The offscouring of all things even until now.» As if to say, I return great thanks. He said this not concerning those who were persecuting, but concerning those who had received the preaching. Wherefore he subjoined:
VERS. 14. «I write not these things to shame you; but as my beloved sons I admonish you.» And he shows also that he had begotten them.
VERS. 15. “For if you have ten thousand pedagogues in Christ, yet not many fathers. For in Christ Jesus, through the Gospel, I have begotten you.” He called other teachers pedagogues, but himself a father, as he who had first brought the evangelical doctrine to them.
VERS. 16. “I beseech you therefore, brethren, be imitators of me.” That is, as I am modest, be you modest; what I suffer, suffer you; glory in your sufferings, not in your gifts. A
VERS. 17. “For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways which are in Christ, just as I teach everywhere in every Church.” He showed his affection for them by sending Timothy, and his benevolence toward Timothy by calling him his beloved son; and he signified another of his virtues by calling him faithful in the Lord. He, he says, will recount my actions; for he calls actions “ways.” He said, however, that he would not teach these things, but would remind them of them, where the word accuses them of forgetfulness. For they had been eyewitnesses of his apostolic virtue. He added, moreover, that he was accustomed to provide this same teaching to all the Churches. Having accused all of these things in common, he henceforth brings forward his judgment against the one who has committed fornication. B
VERS. 18. “Now some are puffed up, as though I were not coming to you.” Because the divine Paul foresaw that he would repent of his sin, he does not express his name, so that he might not become manifest to all men, but said indefinitely, “Some.”
VERS. 19. “But I will come to you shortly, if the Lord will, and I will know, not the word of those who are puffed up, but the power.” For I do not seek eloquence, but action. Then he confirms this.
VERS. 20. “For the kingdom of God is not in word, but in power.” For it is not sufficient for salvation to preach the kingdom of God, but it is also fitting to do those things that are worthy of the kingdom. C
VERS. 21. “What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?” He gives them the option of either. For I shall come, he says, as you yourselves might wish, whether spiritually or as a judge. He calls the rod the castigatory action—for by it he deprived Elymas of light.
CHAPTER V.
VERS. 1. “It is actually reported that there is fornication among you.” He sufficiently indicates how great the absurdity is. For this, he says, ought not even to be heard of. He shows, moreover, even the magnitude of the crime. “And such a fornication as is not even named among the Gentiles.” For what is not D
A dared by those who are schooled in the doctrines of demons is what has been dared among you. “So that one might have his father’s wife.” It is worth our while here to admire the apostolic wisdom. For he did not say “stepmother,” since that name carries with it something of hatred and malevolence; but “his father’s wife,” that is, one who stands in the place of a mother, one who is joined to the father in a mother’s stead, who is to the progenitor what she who bore him is. Then, leaving him alone, he brings an accusation against his whole faction.
2. “And ye are puffed up.” For they were thinking highly of themselves, as having an educated teacher. “And did ye not rather mourn, that he who hath done this deed might be taken away from among you?” He does not ordain anything contrary. For he did not say, “Why did you not cast him out?” for he had forbidden above the judging of teachers; but, “Why did you not mourn, B beseeching God that you might be delivered from his ruin?”
3. “For I verily, as absent in body, but present in spirit, have judged already, as though I were present.” Let no one among you desire anything else; for I am bringing forth the sentence immediately. “Him who hath so done this.” Again he shows the excess of the transgression.
4, 5. “In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus Christ.” He has constituted a tribunal full of horror. For first, he gathered them all together in the name of the Lord. Then he introduced himself also through the grace of the Spirit. And he showed the Master Himself presiding, and pronouncing the sentence, and delivering him to the executioner, and setting bounds, that it might punish the body only; for he prepares C for the soul the remedy against evil that comes from discipline. And here he calls the grace “spirit,” not the soul. For, he says, I do all these things so that this may be preserved in him until the appearing of our Savior. We are taught from this, that when those who are excommunicated, and separated from the ecclesiastical body, let the devil in, since he finds them destitute of grace. By cutting him out in this way, he teaches the reason why he did this.
6, 7. “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.” He calls the “old leaven” that which was before baptism; from which he commands them to be separated, and to be unleavened, having no relics of that former state. And since he made mention of unleavened bread, and the Jews were accustomed to eat unleavened bread at the Passover, D he consequently added: “For even Christ our Passover is sacrificed for us.” We also have the Lamb who endured to be sacrificed for our sake.
A Ver. 8: “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” He continues in the metaphor, and shows what he has called leaven and what he has called unleavened.
Ver. 9: “I wrote unto you in an epistle not to company with fornicators.” Not in another, but in this one. For he said a little before: “Know ye not that a little leaven leaveneth the whole lump?” Then he teaches concerning whom he wrote.
Ver. 10: “Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.” I enjoin nothing difficult upon you; for I do not bid you to separate yourselves entirely from those who are aliens to the faith; for this would be to send you into another world.
Ver. 11: “But now I have written unto you not to keep company.” That is, I have written to you with this intention: “If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.” If one ought not to partake of common food with such persons, how much less of the mystical and divine?
Ver. 12: “For what have I to do to judge them also that are without?” I have no authority over them. “Do not ye judge them that are within? (Ver. 13.) But them that are without God judgeth.” We leave them to the judgment of God; but as for these latter, we have been commanded to judge them. “Therefore put away from among yourselves that wicked person.” He has set forth a Mosaic testimony, confirming his own statement by divine law. And since he has joined the covetous with the fornicators, he necessarily adds teaching concerning him as well.
CAPUT VI.
Ver. 1: “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?” You who have been accounted worthy of divine wisdom, when you have a controversy among yourselves, do you make use of judges who labor under the impious ignorance of unbelief?
Ver. 2: “Do ye not know that the saints shall judge the world?” He has put “shall judge” for “shall condemn”; for the following words declare this. “And if the world shall be judged by you, are ye unworthy to judge the smallest matters?” Thus, the men of Nineveh and the queen of the south shall condemn that generation; thus, the twelve apostles shall judge [that is, shall condemn] the twelve tribes of Israel. They shall condemn them as being of their own number, yet having believed in the Lord and endured myriad kinds of death, and not having denied the faith in Him. So again, those from among the Gentiles who have believed shall condemn those who did not believe in the saving preaching.
Ver. 3: “Know ye not that we shall judge angels, that—”
He has used “judge” for “condemn.” By angels, he refers to the demons, for such they were in olden times. The saints shall condemn them because, while clothed in a body, they took thought for divine worship, whereas those others, though in an incorporeal nature, embraced wickedness. B
Ver. 4: “If then ye have secular judgments, set them to judge who are least esteemed in the Church.” He says that the most humble and the least in the Church is superior to those who are accounted men of understanding among them. For he does not command that the most abject of the Church should be judges, as the following verses declare.
Vers. 5, 6: “I speak to your shame. Is it so, that there is not a wise man among you who shall be able to judge between his brother? But brother goeth to law with brother, and that before the unbelievers?” He points out many absurdities. First, that one who is a believer should engage in lawsuits—for he calls this person a “brother.” Second, that he does so with one who is of the same faith. And what is most serious of all, that he should make use of an unbelieving judge. It must be understood, however, that these things do not contradict those written to the Romans. For he does not command [the faithful] to resist magistrates, but he prescribes that those who have been injured should not make use of the magistrates. For to choose either to be wronged, or to be examined by those who are of the same faith, depended upon their own will. Afterwards, he brings forward a more perfect law. C
Ver. 7: “Now therefore there is utterly a fault among you, because ye have judgments one with another.” For the very act of going to law is a hateful thing. “Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” These are [the requirements] of perfection. He shows, however, that they not only do not do these things, but act in ways diametrically opposed to them.
Ver. 8: “But ye do wrong, and defraud.” Then, in the final place, he mentions the greatest crime. “And that your brethren.” For it is a heavy thing to do wrong even to a stranger, but far more so to one of one's own household.
Ver. 9: “Know ye not that the unrighteous shall not inherit the kingdom of God?” After this, he enumerates other kinds of wickedness one by one. “Be not deceived.” He hints at certain people who were saying that God, being kind, does not punish. For this reason he adds: “Neither fornicators, nor idolaters, nor adulterers (ver. 10), nor effeminate, nor abusers of themselves with mankind, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” D He grouped even the lesser sins with the greater ones, since he is speaking not of punishment, but of the kingdom. And that sinners, remembering the sins they had committed before baptism, might not despair of their salvation, he necessarily added:
A Ver. 11. "And such indeed were you, but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ, and in the Spirit of our God." He clearly shows the equality of the Son and the Spirit, and has coupled the mention of God and the Father. For by the invocation of the holy Trinity, the nature of the waters is sanctified, and the remission of sins is granted. Then he returns again to the discourse he had begun regarding fornication, and says:
Ver. 12. "All things are lawful for me?" This should be read interrogatively; and then in response, "but not all things are helpful." And in the same way with what follows: "All things are lawful for me? But I will not be brought under the power of any." By this you say that you are not living under the law, and that you are your own master, and in your own power, and that you possess the free choice of deciding: but it does not profit you everywhere to use this power. For whenever you have committed something base, you lose your liberty, and become a slave of sin.
Ver. 13. "Food for the stomach and the stomach for food: but God will destroy both it and them." If you wish to use your liberty in these matters, use it: for food was created for the sake of the stomach. You must know, however, that these things also will have an end; for after the grave, food is superfluous for men: nor does the future life possess anything of these. For just as they neither marry, nor are given in marriage, as the Lord says, so also they neither eat, nor drink. Moreover, he used the word "destroy" in a prophetic sense. B "But the body is not for fornication, but for the Lord, and the Lord for the body." He has often called the Lord our head: to Him, therefore, as to a head, the body is joined. For the body was not created for the sake of fornication, just as the stomach became a receptacle for food.
Ver. 14. "God indeed both raised the Lord, and will raise us up by His power." Do not despise the Master as though He were dead. For He has been raised, and God, who raised Him, will also raise us up by the power of the One who was raised. He shows, therefore, clearly, that He was raised as pertains to His humanity; but as God, He will raise us up.
Ver. 15. "Do you not know that your bodies are members of Christ?" Are you not joined to Christ as a bride to a bridegroom? C Shall I, then, take the members of Christ and make them members of a harlot? God forbid. He has vehemently increased the enormity of the crime by calling our members the members of Christ. They are no longer your own, he says, but Christ's; how then do you make them the members of a harlot? Then he teaches how this comes about.
Ver. 16, 17. "Or do you not know that he who is joined to a harlot is one body? For 'The two,' he says, 'shall become one flesh.' But he who is joined to the Lord is D
A one spirit. He has not inappropriately applied to fornication what was said regarding the union of marriage, for in nature the matter is the same for both; but he shows the difference in that one is lawful and the other unlawful. He says, therefore, that by being joined to the harlot, you make your members the members of a harlot; but by being joined to the Lord through the Spirit, you make your members the members of Christ. If, therefore, you are joined to the Lord and again go away to her, the insult reaches the Master Himself. For you are bringing His members to a harlot, and you are making the members of the Master the members of a harlot.
A Ver. 18. "Flee fornication." He did not say, "Hate and turn away from," but "Flee," knowing the sharpness of this sin, and he rouses the one being pursued and commands him to flee from the one pursuing. He also teaches how detestable the matter is: "Every sin, whatever a man may commit, is outside the body; but he who commits fornication sins against his own body." For one who commits B countless other sins, or breaks an oath, or defiles the tongue with blasphemy, or appropriates things that in no way belong to him, does not receive such a perception of the sin. But he who has become a slave to licentiousness, immediately after the sin, perceives the evil, and loathes the body itself. And for this reason, they even use baths to wash the body, imagining that in this way they can cast off the defilement.
B Ver. 19. "Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God?" He called the body the temple of God above, and he called it the members of Christ; now again he names it the temple of the most holy Spirit. By Spirit, however, he refers to the grace. And through all these things we learn the equality of the Trinity. "And you are not your own?" For what reason?
C Ver. 20. "For you were bought with a price." The Master’s blood has been poured out for you; you are under another lordship. To be sure, he has set this against what he had said before, "All things are lawful for me," teaching that we have a master, and that it is necessary for us to live according to his laws. For this is what he added: "Glorify God in your body and in your spirit, which are God's." God is the creator both of our souls and of our bodies; and not only did He make them, but He also freed them from the tyranny of the devil. It is fitting, therefore, that we should glorify Him both through the body and through the soul, D both doing and saying those things which move the tongues of all to praise. Here the Apostle has completed the first chapter. But let us, mindful of his admonition, present our bodies as a living sacrifice, holy, well-pleasing to God, and let us sanctify our soul with the remembrance of His manifold benefits, so that in the present life we may truly be named temples of God, and enjoy the promised good things, by the grace and loving-kindness of our Lord Jesus Christ, with
whom to the Father, together with the all-holy Spirit, glory is due and majesty, now and always, and for ever and ever. Amen.
VOLUME TWO
CHAPTER VII
VERS. 1. «Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.» He clearly shows that he is making his replies regarding those matters about which they had brought their questions. The Corinthians had asked whether it was fitting for those who had been joined to wives by lawful marriage, and had subsequently received saving baptism, to continue the conjugal habit. He writes, therefore, praising continence indeed, but condemning fornication, while granting conjugal intimacy. For having said, *It is good for a man not to touch a woman*, he added:
VERS. 2. «But because of fornications, let each man have his own wife, and let each woman have her own husband.» He ordains the same things both for men and for women, since nature is one. He added, «because of fornications» opportunely, since he had already condemned that vice.
VERS. 3. «Let the husband render unto the wife her due benevolence: and likewise also the wife unto the husband.» He legislates thus regarding temperance, bidding husband and wife to pull the yoke of wedlock equally, not to look elsewhere or break the bond, but to mutually accord the benevolence that is appropriate. He appoints this law for the husband first, because the husband is the head of the wife. For human laws command women indeed to be chaste, and punish those who act against the law; but they do not demand the same chastity from men. Since it was men who enacted the laws, they did not trouble themselves about equality, but granted themselves pardon. But the divine Apostle, inspired by divine grace, legislates temperance for the men first. And because it happened that either wives or husbands, desiring continence, wished to separate themselves from conjugal intercourse even against the will of their spouses, he rightly gives orders regarding this as well.
VERS. 4. «The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.» Since the law of marriage has declared them to be one flesh, he has rightly pronounced the wife’s body to belong to the husband, and on the other hand has placed the husband’s body under the authority of the wife. Here, however, he has brought the law to the women first, because they are accustomed to embrace continence more than men.
VERS. 5. «Defraud ye not one the other, unless it be by consent for a time, that ye may give yourselves unto fasting and prayer: and come together again into the same.» They themselves suggest that one might perhaps be deprived of those things which one does not willingly give. Most fittingly, therefore, he harmonizes the [text continues]
continence by mutual agreement. For if the wife alone embraces it, the husband naturally resents it, as if she were practicing continence against his will. And the wife undergoes this same distress if the husband chooses the better path. Merely, therefore, he said: "Defraud not one another, unless it be by consent," and, knowing the weakness of nature, he added, "for a time." He also taught what time, saying, "That you may give yourselves to fasting and prayer." For it is necessary for fasting to be honored by holiness. After the fast, he permits intercourse. For this is what he means: "and come together again." And teaching as one regarding B another's suspicions that he legislates these things, he added: "Lest Satan tempt you." And showing that we increase his power over us, he added: "For your incontinency." For while you live in sloth and choose to serve pleasures, the devil takes the opportunity to draw up his battle line against you. That he accommodated these laws to human weakness, the following shows.
C Vers. 6, 7. "But I speak this by permission, and not by commandment. For I would that all men were even as I myself." In continence he indicated both perfection and allowed what was lesser; and his discourse brought forth medicines as antidotes for weakness, but toward the choice of better things, he awakens the archetype; and he set himself forward as the archetype, compelled to reveal the treasure of his own chastity. "But every man has his proper gift from God, one after this manner, and another after that." He comforted also those who are joined in marriage, calling matrimony a gift of God. For through the help of this gift, everyone exercises conjugal continence rightly. Grace brings help to those who bring forward D a good intention of mind. "For ask," he says, "and it shall be given you; seek, and you shall find." Having answered these things to the questions of the Corinthians, and having legislated what was fitting for those in marriage, he writes also to those who had not yet received the yoke of marriage, and to those who had received it but were afterwards separated by death and were mourning their widowhood, as to what is fitting to do.
Vers. 8. "I say therefore to the unmarried and widows: It is good for them if they abide even as I." He showed again that he is of the order of those who have not taken wives. For no one could rightly rank him among the widowed, since he was still a young man when he was deemed worthy of the calling. But let no one think that he meant celibacy for men alone, and after marriage continence for women
For it A teaches both to each sex.
VERS. 9. *But if they do not exercise self-control, let them marry; for it is better for them to marry than to be inflamed.* By "inflammation" he does not mean the annoyance of concupiscence, but the enslavement of the soul and its inclination toward what is worse. What he says is of this sort: It is better, both for you who have not yet attained to conjugal intercourse, and for you who have been joined but then separated by death, to choose continence. But if you cannot bear the assault of concupiscence, and are of weak spirit for enduring this struggle because you do not have an ardent zeal for noble things, no law forbids you from entering marriage. From there he moves to another law.
VERS. 10, 11. *But to those who are married I command, not I, but the Lord, that a wife should not depart from her husband. But if she does depart, let her remain unmarried, or be reconciled to her husband; and that a husband should not divorce his wife.* He recalls the Evangelical law to mind. For the Lord said in the holy Gospels: *Whoever divorces his wife, except for the cause of fornication, makes her commit adultery.* For this reason he added, "not I, but the Lord." And that which follows, "let her remain unmarried or be reconciled to her husband," is not contrary to the injunction, B *Do not deprive one another, except perhaps by agreement.* For those words were spoken to those who are separating not for any other reason, but for the sake of continence alone; here, however, he gives a law to those who are struggling over other matters. He attempts, indeed, to keep the yoke of marriage unbroken; but yielding to weakness, he prescribes continence to the one who has separated, and by this means also prevents the dissolution of the marriage. For by forbidding them to be joined to another, he urges each party to return to the former marriage.
VERS. 12. *But to the rest I say, not the Lord.* This "I say" is the same as: I did not find this law written in the holy Gospels, but now I offer it. That the laws of the Apostle are the laws of the Lord Christ is clear to those who have been instructed in divine things. For it is His voice: *Do you seek proof of Christ speaking in me?* And: *Not I, but the grace which is in me.* And: *I say through the grace given to me.* So also here he delivers the law, while the most holy Spirit speaks through him.
*If any brother has an unbelieving wife, and she consents to live with him, let him not divorce her.* (VERS. 13, 14.) *And a woman who has an unbelieving husband, and he consents to live with her, let her not divorce him. For the unbelieving husband is sanctified by the wife, and*
the unbelieving wife is sanctified by the husband. *Otherwise your children would be unclean, but now they are holy.* A He does not legislate that one should take an unbelieving wife, nor does he command a believing woman to be joined to an unbelieving husband; for he prescribes exactly the opposite. For, a little later, when giving instructions to widows, he added: *only in the Lord*, that is, to a believer, a pious, temperate, and modest man. Here, however, he speaks of those who were joined in marriage before the preaching of the Gospel. For it happened that the husband would believe while the wife remained in her unbelief, and, conversely, the wife would receive the preaching while the husband remained clothed in the corruption of unbelief. He exhorts those who are sound in faith to bear with the weakness of their partners and to work for their salvation. This, then, is what he says: *For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband*, which is to say, there is a hope of salvation. And if he or she should persist in the malady, their seed will partake of salvation. He has stated these things with some hyperbole, persuading them not to abandon the union. B
(VERS. 15.) *But if the unbeliever departs, let him depart. For the brother or sister is not under bondage in such cases.* The believing party, he says, should not provide a pretext for separation. But if the ailing party wishes to depart, you are innocent and free from accusation. *But God has called us in peace.* And yet the Lord said: *I did not come to bring peace upon the earth, but a sword, to divide a man from his neighbor (Matt. x, 34).* But this is not contrary to that statement. The Apostle interprets the teaching of the Lord. For the saving proclamation, he says, does not introduce confusion into life, but rather brings about a true and God-pleasing peace. C It does, however, first divide a base agreement, and by means of dissension it brings about a commendable concord. For those who had received the divine proclamation, becoming teachers of the unbelievers, produced a marvelous transformation in wondrous ways, and led households that were wrongly divided into a lovable concord. This is also what he says here:
(VERS. 16, 17.) *For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? Only as each one is distributed by God.* Undertake the labor, he says, with good hopes: you have God as the helper of your eagerness. *Each one as the Lord has called him, so let him walk; and so in all the Churches I direct.* He clearly taught here that he did not command people to be joined to unbelieving men or women, but had legislated those things for those who were already called in that state. Then, as is his habit, he passes from the subject at hand to other matters, decreeing what is appropriate for everyone. D
(VERS. 18, 19.) *Was one called while circumcised? Let him not become uncircumcised. Was anyone called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.* Neither let anyone who was called in uncircumcision receive circumcision, nor let anyone who is circumcised attempt to show himself uncircumcised,
For both the uncircumcision is of nature, and circumcision was instituted according to the ancient Law. But it is not the thing itself that is praised, but the observance of the divine commandment.
Ver. 20. "Let each one remain in the calling in which he was called." Then he proceeds to other matters.
Ver. 21. "Were you called while a slave? Do not let it concern you; but even if you can become free, use it rather." Grace knows no difference between servitude and lordship. Do not, therefore, flee from servitude as if it were unworthy of the faith; but even if it be possible to attain freedom, remain serving, and await the reward. He set forth this hyperbole not without reason, but to persuade one not to flee from servitude under the pretext of piety. He brings forward another consolation as well. B
Ver. 22. "For he who is called in the Lord while a slave is the Lord's freedman; likewise he who is called while free is Christ's slave." We are accustomed to call a freedman one who has been made free from being a slave. By this name he has called one who is deemed worthy of the faith a slave. And he called the free man the slave of Christ, and the slave a freedman; teaching both the free that they have Christ as Master, and the slaves likewise, that they have attained true freedom. For who is as free as he who has been delivered from sins? And who serves so bitter a servitude as he who is subjected to the servitude of the passions?
Ver. 23. "You were bought with a price; do not become slaves of men." He has not ordained things contrary to what was said before. But he commands that neither he who is called a slave nor he who is called free should harbor a servile mindset. C Most skillfully he declared both the slaves and the masters to be fellow-servants, saying to both the one and the other, "You were bought with a price." For the Lord bought you by giving His own blood.
Ver. 24. "Let each one remain with God in that in which he was called." He has set this as both the preamble and the epilogue of his exhortation. He then proceeds to propose another piece of legislation.
Ver. 25. "Now concerning virgins, I have no commandment of the Lord." For the Lord, when the apostles said, "If such is the case of the man with his wife, it is better not to marry," replied, "Not all can accept this saying," and again, "He who is able to accept it, let him accept it." For this reason, the divine Apostle also said, "I have no commandment of the Lord." If, therefore, you have not received a law, what is the meaning of what you say? D "Yet I give my judgment." I do not introduce a law, but I offer counsel. For God, after having commanded things in accordance with nature, exhorts to things which are above nature. And since it was likely that some would argue against the counsel as if it were an innovation, he added, "As one who has obtained mercy of the Lord to be faithful."
He shows apostolic authority with his accustomed modesty. I am, he says, a counselor worthy of trust, who through the great mercy of the Lord have been called, and to whom the preaching has been entrusted. But what do you counsel? A
VERS. 26, 27. "I consider therefore that this is good for a man, because of the present necessity, that it is so. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife."
He added "I consider," not doubting that virginity is good and the best of goods; but he added that expression of hesitation so that his exhortation might not become a law. For a law is followed by observance, and transgression, and the punishment of those who transgress. For this reason, he does not make his great precepts into laws, but rather exhorts to them. And having said "seek not a wife," he subjoined:
VERS. 28. "But if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned."
Why then do you counsel us not to marry, if marriage is free from sin? "But such shall have trouble in the flesh." And what is that to you? "But I spare you." He revealed his fatherly affection and showed the usefulness of celibacy. It must, however, be known that he does not speak concerning those who have once and for all renounced the world—"If thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned"—but concerning those who have not yet chosen either this or that, but stand on the boundary of matrimony and celibacy. Then he confirms what he calls for from another source. B
VERS. 29. "But this I say, brethren, the time is short."
The life of man is drawing toward its end; the consummation of the present age is near.
"That both they that have wives may be as though they had none." (VERS. 30, 31.) "And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as though they used it not."
Present things, he says, are foreign to us; for we are passing from here very quickly. Let no one therefore lament poverty, nor grow arrogant because of riches. And let not those who possess much consume these things in luxury and dissipation, but let them reap only the necessity from them. For this is what he means: "And they that use this world, as though they used it not." This is also what God reproached the rams with through Ezekiel, C that they consumed the good pasture, and trampled what remained with their feet, and drank the pure water, and muddied the rest with their feet. The statement "And they that use this world, as though they used it not" agrees with this. Then, showing how fleeting and momentary present things are, he added: "For the fashion of this world passeth away." For no longer will there be agriculture and navigation, no longer kingdoms and commands, no longer servitude and dominion, no longer arts and disciplines, no longer poverty and wealth. For from these and such things the present life is com- D
composed. A This the blessed Isaiah also says, prophesying the things to come: “And it shall be as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; and as with the debtor, so with him who does not owe” (Isa. xxiv, 2). For the future life has a different distinction in things. The divine Apostle, however, having shown the transience of this life, added:
VER. 32. “I want you to be free from anxieties.” He openly showed the goal of virginity. For he who is a virgin has a soul free from superfluous and foolish preoccupations, and imitates the future life as much as is possible. For this is what he says in the following: B “The unmarried man is anxious about the things of the Lord, how he may please the Lord; but the married man is anxious about the things of the world, how he may please his wife. And the wife and the virgin are divided. The unmarried woman is anxious about the things of the Lord, that she may be holy both in body and in spirit; but the married woman is anxious about the things of the world, how she may please her husband.” He briefly showed the difference in anxiety between one who chooses the yoke of matrimony and one who embraces celibacy. But it is easy for one who wishes to recognize the labors and anxieties of those who move within the world; these we have shown more broadly as we wrote the discourses *On Virginity*, and urged the lovers of good things toward its riches. C The divine Apostle, persisting in his counsel, also added these things:
VER. 35. “I say this for your own benefit, not to lay a snare upon you, but for what is seemly and for your constant devotion to the Lord without distraction.” He says: I do not drag you to these riches by necessity, as if using some noose and capturing you by force; rather, I point out the gain that grows from it. For it is not possible in any other way for us to attend continuously to the service of God, unless we escape the chains of the present life.
VER. 36. “If anyone thinks that he is behaving unseemly toward his virgin, if she is past the flower of her youth, and it ought so to be, let him do what he wishes; he does not sin; let them marry.” D He who deems celibacy an indecency, and for this reason wishes to join his daughter to a husband, let him do what seems best; for marriage is free from sin. Here again he has provided instructions regarding those who have not yet chosen virginity.
VER. 37. “But he who stands firm in his heart, having no necessity, but has power over his own will, and has determined this in his heart to keep his own virgin, does well.” This “having no necessity” is the same as saying “who is of his own jurisdiction, and is not under the power of a master.”
A Ver. 38. “So then he that giveth his own virgin in marriage doeth well; but he that giveth her not in marriage doeth better.” He shows the former to be good, and the latter to be best; and he has bridled the tongues of those heretics who disparage marriage. But he also deemed it necessary to give useful counsel to the widows.
Ver. 39. “The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.” That is, to a believer, to a pious man, in a chaste and lawful manner.
Ver. 40. “But she is happier if she so abide, after my judgment.” Again, he has not laid down a law, but has offered counsel. And to make this worthy of belief, he added: “And I think also that I have the Spirit of God.” B The words, he says, are not mine, but are those of the grace of the Holy Spirit; for I am an instrument of that grace. It is necessary, however, to note that one should not call her who remains continent “blessed” in an absolute sense; rather, he called her “happier,” teaching that she who joins in a second marriage is not miserable, but blessed, if she is joined according to the apostolic law. For the comparison declares the former also to be blessed. And this is sufficient even for the refutation of the Novatians, who accuse digamy as if it were fornication, being openly opposed to the apostolic laws. C Having written these things after the former accusation, and having introduced suitable counsel regarding marriage and celibacy, and indeed also regarding widowhood and virginity, he touches upon another accusation, the argument of which it is necessary to state briefly in summary. Some of those in Corinth who had perhaps believed, associating with certain acquaintances who were held in error, were eating with them in the temples of idols, not, as they supposed, partaking of things as if they were offered to idols, but as men convinced that all things are God’s creation. But the action of these men caused great harm to those who did not yet possess this knowledge; for seeing those who lived among them partaking of things offered to idols D without any fear, they were emboldened to do this very same thing, and the offense became greater. For those others were not partaking according to the intent of the former, but ate them as things sacrificed to idols, not having their knowledge. When the divine Apostle learned this, he reproves the deed, and applies to the malady every kind of remedy.
CHAPTER VIII
1. “Now as touching things offered unto idols, we know that we all have knowledge.” With a certain irony he attributes knowledge to them. For he teaches afterwards that he did not say this because they truly possessed it. For he says: “And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.” Therefore he posited with irony: “We know that we all have knowledge.” Then he adds: “Knowledge puffeth up, but charity edifieth.” Charity is better than knowledge.
For it very often makes those who do not use it properly arrogant, whereas charity cares for the benefit of one's neighbor. This is what he means by “edifieth.” This discourse reproves them as being deprived of charity; for if they possessed it, they would have concerned themselves with the utility of the weaker ones.
B VERS. 2. “And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.” He showed that they were deprived not only of charity, but also of the knowledge of which they thought highly. He makes the accusation indefinite, wishing to heal rather than to strike.
VERS. 3. “But if any man love God, the same is known of him.” We have need of much knowledge, and it is impossible to obtain this in the present life in a perfect state. Let us, therefore, love God, that we may obtain His providence. For he has posited this with great accuracy. He did not say, “He that loveth God hath known him,” but “is known of him,” that is, he attains to having His care. Thus also the blessed Moses said to God, the God of all: “Thou hast said to me: I know thee by name, and thou hast found grace in my sight.” Therefore, the expression “is known of him” signifies the greater care and providence of God.
VERS. 4. “As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.” I know, he says, these things which you are accustomed to say; for you have learned to say these things from me. I know that idols are inanimate and endowed with no sense, and that there is one God, the Maker and Lord of all.
C VERS. 5. “For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many).” The divine Apostle wishes to establish something else. For since he was saying that there is no other God but one, yet was also proclaiming Christ as God and likewise numbering the all-holy Spirit with the Father and the Son—and it was doubted by those who had not yet learned the accurate theology how God is one when the Son of God and also the Holy Spirit are counted together—he confirms his own position from the words of his adversaries, and teaches that the Greeks, or Gentiles, indeed say there are many gods, but they also name the same ones “lords.” But these are in no way gods, but are known only by names. For this is what he said, “For though there be that are called gods, whether in heaven or in earth, as there be gods many, and lords many,” for they used to call the very same beings both gods and lords. And the expression “whether in heaven or in earth” he says according to the mythology of the Greeks. For they called the heavenly ones gods, such as Zeus, and Apollo, and Hera, and Athena; D others, however, on the earth—
A such as springs and rivers, and the so-called nymphs, and Heracles, and Dionysus, and Asclepius, and ten thousand others.
VERS. 6. “But to us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and we through Him.” Those, therefore, who are swathed in the darkness of ignorance, wander about concerning many and those that do not exist; but we know one God the Father, and one Jesus Christ.
It is worth admiring here also the apostolic wisdom. For having shown in the preceding verses the power of the title “Lord” to be equal to “God,” he divided these, and assigned the one to the Father, and the other to the Son, providing a remedy for the infirmity of the Corinthians. For that he frequently calls the Son God, it is easy for anyone who wishes to learn from his own writings. “Looking for,” he says, “the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ.” And: “Of whom as concerning the flesh Christ came, who is over all, God blessed for ever,” and in “the kingdom of Christ and of God,” and ten thousand other such things. B Here, however, he called the one God, and the other Lord, so that he might not provide for those who had but recently been delivered from the Greek error, and had newly learned the truth, a pretext for sliding back into the deceit of polytheism.
But if those of the party of Arius and Eunomius should say that the phrase “one God” excludes the Son from the divinity of the Father, let them hear what follows, “and one Lord.” For if, because there is one God the Father, therefore the Son is not God, neither then is the Father Lord, because there is one Lord Jesus Christ. But may their blasphemy be turned back upon their own heads! For the divine Apostle shows the equality, having placed the “one” in the same way for both the Father and the Son, and having shown that the word “Lord” has power equal to the word “God.” C Moreover, the Old Scripture also shows these titles to be conjoined. “For I am,” it says, “the Lord thy God, who brought thee out of the land of Egypt.” And: “Hear, O Israel: The Lord our God is one Lord.” And: “O Lord my God, you are become very great,” and countless things of this sort. He who is therefore truly God is altogether also Lord; and he who is truly Lord is altogether also God. Otherwise, there is no other God than the Father, for there is one God the Father; nor any other Lord than Jesus Christ, for there is one Lord Jesus Christ.
But the phrase “and we for Him” signifies that we ought to be turned toward Him, to look to Him, and to praise Him continually. D But the phrase “and we through Him,” does not signify the creation and making, but the salvation. For through Him are all things, but we who have believed have attained salvation through Him.
VERS. 7. “But there is not in all men that knowledge.” These things, he says, not all know. From this it is manifest that he spoke earlier by irony, “we know that we all have knowledge.” “For some with conscience…”
up to now [have regarded the idol] as an idol, and eat as food offered to idols; and their conscience, being weak, is defiled. A It is not the eating that defiles, but the conscience is defiled, because it has not received perfect knowledge, and is still held captive by the error of the idols.
VERS. 8. "But food does not bring us to God; for neither if we eat are we the better, nor if we do not eat are we the worse." He teaches those who were puffed up about their knowledge not to define the worship of God in this way—that is, to have a contemptuous regard for idols while indifferently partaking of things offered to idols, and despising the weakness of those who were being harmed. This is what the following words signify.
VERS. 9. "But beware lest somehow this liberty of yours become a stumbling block to those who are weak." He teaches also the manner in which they are harmed.
VERS. 10. "For if anyone sees you who have knowledge reclining in an idol's temple, will not the conscience of him who is weak be built up to eat those things which are offered to idols?" He thus points out the magnitude of the evil. B
VERS. 11. "And the weak brother will perish because of your knowledge, for whom Christ died." He amplifies the accusation so as to prevent the harm. For, he says, Christ underwent death for the sake of that brother whom you despise; yet you, having received knowledge from Christ, destroy by your gift (that is, the gift of knowledge) him who was saved by Him. Again, however, he has used the phrase "in your knowledge" ironically. For he does not testify that he has knowledge, but rather that he has hatred for his brother, and self-indulgence, and things of that sort.
VERS. 12. "But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ." For this is the voice of the Master: "Take heed that you do not despise one of these little ones who believe in me." C The word also hints at another thing, namely, that the weak brother also belongs to the body of the Master. For he partakes of the Master's body, and the Head ascribes to Itself the injury done to the member. Then he puts himself forward as a model of usefulness and teaches how many things he could have done, but did not do for the sake of the benefit of others.
VERS. 13. "Therefore if food causes my brother to stumble, I will never eat meat, lest I make my brother stumble." D I would choose to abstain not only from meat offered to idols, but also from all other meats, not just for the present, but perpetually, for the sake of the salvation of my brethren.
CHAPTER IX
VERS. 1. "Am I not an apostle?" That is, one who has received his ordination from God. "Am I not free?" That is, not being under the authority of another, and not holding the place of a disciple, but one to whose faith the inhabited earth has been entrusted.
A And because he was called after the assumption of the Savior, and since the apostles held the greatest glory among all, as men found worthy of the sight of the Lord, he necessarily added this: "Have I not seen Jesus Christ our Lord?" Then he calls them also to testimony: "Are you not my work in the Lord?" And he speaks of the same thing at greater length.
Verse 2. "If to others I am not an apostle, yet at least I am to you." He has stated this briefly, but has said many things at once: the toils he undertook in teaching, the struggles he entered into for its sake, the varied sufferings he endured, and the miracles of grace of which the Corinthians were true witnesses, having been personal spectators of these. For which reason he said: "If to others I am not an apostle, yet at least I am to you." For even if I have no other witness, your testimony is sufficient for me. "For you are the seal of my apostleship in the Lord." For as a demonstration of apostolic achievements, I am able to bring forward your transformation. For he calls the demonstration and the confirmation a seal. Thus also the divine John said: "He who has received his testimony has set his seal to this, that God is true," that is, he has confirmed it. B
Verse 3. "My defense to those who examine me is this." If anyone wishes to examine my toils, I call you to testimony; for your work is sufficient for me for the testimony of my toils.
Vers. 4, 5. "Do we not have the power to eat and to drink? Do we not have the power to lead about a sister as a wife, as also the rest of the apostles, and the brothers of the Lord, and Cephas?" He speaks of eating and drinking from the Gospel. But he wishes to show that, while he was able according to the Lord's law to receive necessary food from the disciples, he continued to work and earned the necessary food through his toils for the benefit of the disciples. But as for "leading about a sister as a wife," some have interpreted it thus: that just as faithful women followed the Lord, supplying the necessary food to the disciples, so also some women followed certain of the apostles, demonstrating a more ardent faith, dependent upon their teaching, and assisting in the divine preaching. C
Vers. 6. "Or is it only I and Barnabas who do not have the power not to labor?" That is: has the Lord permitted all who proclaim the Gospel to live from the Gospel, and are we alone deprived of that power? Then, from the pursuits of human life, he also shows this to be just and necessary. D
Vers. 7. "Who ever goes to war at his own expense? Who plants a vineyard, and does not eat of its fruit? Who tends a flock, and does not eat of the milk of the flock?" Having thus shown both the soldier being fed from his service, and the planter partaking of...
the fruit, and the shepherd obtaining his sustenance from the milk of the flock, he added:
VERS. 8, 9. “Do I say these things according to man? Or does not the law say these things? For it is written in the law of Moses.” But if to anyone this reasoning seems human, let him hear the law speaking explicitly: “You shall not muzzle the ox that treads out the grain.” Is it for oxen that God cares? (VERS. 10.) Or does he say it altogether for our sake? For our sake it was written, because he who plows ought to plow in hope, and he who threshes [in hope] to partake of his hope. This does not mean that God does not care for oxen; for they are His care, but they are our care; for He created even those for our sake. Whence the blessed David also says: “Who causes the grass to grow on the mountains, and herbs for the service of man.”
VERS. 11. “If we have sown spiritual things for you, is it a great thing if we reap your carnal things?” Having given much greater things, do we commit a sin if we receive things that are much smaller?
VERS. 12. “If others share in this authority over you, are not we rather?” By these words, he hinted at those who were governing them badly. “But we have not used this authority, but we endure all things,” that is, we bear, we suffer, we tolerate. Why? “Lest we should give any hindrance to the Gospel of Christ.” Most congruously he called the damage a “hindrance.” For, he says, it does not allow the Gospel to run; it blocks the course and impedes the salvation which proceeds from the preaching. Since he had mentioned oxen, he also interpreted the law; and because it was likely that some would contradict, as if the interpretation had not been made correctly, he shows more clearly that the law bears witness to his argument.
VERS. 13. “Do you not know that those who perform the sacred duties eat from the temple, and those who serve at the altar share with the altar?” Behold those who sacrifice according to the law, offering some things to the altar, but themselves enjoying others. For this is what he said, “share with the altar.” For they used to offer to the altar the kidneys, and the lobe of the liver, and the fat that is upon them; but they themselves used to take the right shoulder, and the breast. D He shows that the Lord Himself also commanded things consistent with the law.
VERS. 14. “So also the Lord has ordained to those who preach the Gospel, to live from the Gospel.” For there is His voice: “For the laborer is worthy of his food.” And he did not say “to get rich from the Gospel,” but “to live,” for he commanded them to take only the necessary sustenance.
A “But I have used none of these things.” This means, while preaching among you; for he teaches this also in the second Epistle: “For what is it wherein you were inferior to the rest of the Churches, except that I myself did not burden you?” For he teaches in the following text that he was receiving from others, whom he thought he was benefiting by receiving from them: “I robbed other Churches, taking wages for my ministry to you.” Thus he also frequently praises the Philippians, who very diligently cared for him. For this reason he also prays for good things for Onesiphorus. Being conscious of the infirmity of the Corinthians, he continued working, receiving nothing from them. But so that none of them might suppose that he said these things as if desiring to receive, he rightly added: “But I have not written these things that it may be so done in me. For it is better for me to die than that any man should make my boast void.” He calls preaching for free, and exceeding the set limit, a “boast.”
B 16. “For if I preach the Gospel, I have nothing to boast of; for necessity is laid upon me.” This I fulfill as a servant ministering to a Master; and no servant acts insolently while he is fulfilling those things which are commanded by the master. “Woe to me if I do not preach the Gospel!” For it is deserving of punishment to resist the Master.
17. “For if I do this thing willingly, I have a reward; but if against my will, a stewardship is entrusted to me.” He did not use “willingly” and “against my will” regarding his own inclination, but to teach that he was fulfilling the Lord’s law.
18. “What is my reward then? That preaching the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel.” He says, the Master gave me the authority to receive necessary food from the disciples; but I do not use this authority, C but I endure the toil of labor so that I may harvest the fruit of the toil. He ran through all these things, desiring to lead those away from an improper license who were using knowledge poorly, and who were partaking of things sacrificed to idols without fear, and providing an occasion of harm to the weaker ones. On which account he showed that, although he had received authority both from the Law and from the God of all, and saw the Apostles using it, and attended to the very nature of things, he accepted none of these, looking to one thing alone: the course of the preaching and the benefit of those who were hearing. The following things also agree with these points.
19. “For though I was free from all men, yet have I made myself servant unto all, that I might gain the more.” He calls the freedom that which is given by grace. He teaches more clearly what he called servitude.
20. “And I became to the Jews as a Jew.”
that I might gain the Jews; to those under the law, as under the law, that I might gain those under the law. A I believe he calls those who have not yet believed "Jews," but those who have accepted the Gospel while still remaining bound by the shackles of observing the law, he calls "under the law." Indeed, it was for the sake of both these and those that he endured the legal purification in Jerusalem, and circumcised Timothy in Lycaonia, and ordered a myriad of other things of that sort.
VER. 21. “To those who are without law, as without law (not being without law to God, but under law to Christ), that I might gain those who are without law.” He calls those who lived their lives outside the law "without law." Yet one may discern his manifold accommodations, not only in his writings, but also in the Acts of the Apostles. For he discoursed in one way in the synagogues of the Jews, and in another way he presented his teaching on the Areopagus, offering suitable medicines for every malady. B
VER. 22. “I became weak to the weak, that I might gain the weak.” Thus also, writing to the Romans, he said: “We who are strong ought to bear with the infirmities of the weak.” But it behooves us to understand what has been said correctly. For he did not—as certain people who slander the divine Apostle have said—change his stance according to the variety of times; rather, he did everything for the sake of the benefit of others. For this is what he means by saying: "That I might gain the Jews; that I might gain those who were under the law; that I might gain those who were without law; that I might gain the weak." Then he says briefly: “I have become all things to all men, that I might by all means save some.” C For he knew that not all would share in salvation, yet nonetheless he contributed every labor even for the sake of one.
VER. 23. “Now this I do for the Gospel's sake, that I may be a partaker of it with you.” For the goal of the Gospel is the salvation of men. It is for this very reason that the Master Himself both ate with tax collectors and endured the sinful woman weeping at His feet, teaching that He had come for the salvation of men. Then he says that while the labor of those who preach the Gospel is similar to those who exercise their bodies, the crown is not similar, but incomparably superior to that one.
VER. 24. “Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it.” D There, while many compete, only one is proclaimed victor; here, however, each one of those who compete well is deemed worthy of the proclamation.
VER. 25. “And everyone who competes for the prize is temperate in all things.” Look, therefore, to the labors of those people. For they do not partake of everything as they might desire, but they use that food which the trainer provides. Having shown the labor, he then shows the difference in the crowns. “And they indeed, that they may receive a corruptible crown, but we—
an incorruptible one.” He also sets himself forth as an example. A “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air.” I behold the hoped-for goods; for the crown is not uncertain to me, nor do I labor in vain by beating the air, but I inflict the blow upon invisible adversaries. He placed this metaphor taken from the pancratiasts. For they are accustomed, while training, to move their hands against the air. But what is the manner of the blow? “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” Just as food makes the athlete robust, so B labor and continence strengthen me, but cast down the adversary. I use these things, fearing and trembling lest, having taught others what is necessary, I myself might fall altogether short of the end of the contests. Then, wishing to strike more fear into them, he reminds them of those things concerning Israel, and of how many good things they enjoyed, and into what punishments they fell; and he calls those things types of these, teaching that they will suffer the same things if they acquire the same unbelief.
CHAPTER X
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 C eat the same spiritual meat; and did all drink the same spiritual drink.” These, he says, were types of ours. For the sea imitated the laver, and the cloud the grace of the Spirit. Moses stood for the priest, the rod for the cross, the Israel passing through for those who are baptized, while the pursuing Egyptians fulfilled the figure of the demons, and Pharaoh himself was an image of the devil. For after the passage, the Israelites were delivered from the power of the Egyptians; as in some figure they also received the manna from heaven. And the rock also imitated the side of the Master. D For it gushed forth waters for them beyond hope. And he teaches this more clearly. “For they drank of that spiritual Rock that followed them: and that Rock was Christ.” But he wishes to say that the rock was not this to them, but the divine grace, which caused that rock to send forth the streams of water beyond all hope. For if the rock had followed them, or the waters of the rock, how did they again stand in need of waters? 5. “But with many of them God was not well pleased: for they were overthrown in the wilderness.” For except Caleb and Joshua the son of Nun, all who had been numbered were consumed. Having thus shown that while all indeed enjoyed the benefits, yet the majority had profited nothing from the divine gifts, but had paid the penalties for their disobedience, he added: 6-10. “Now these things were our examples [in figure, it came to pass]...”A that we should not be lusters after evil things, as they also lusted. Neither become idolaters, as some of them, as it is written: The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day twenty-three thousand. Neither let us tempt the Lord, as some of them tempted, and perished by the serpents. Neither murmur ye, as some of them murmured, and perished by the destroyer.” He set down each of these things as they were suited to the sins of the Corinthians; and first, indeed, the evil desire, through which most evils are born; then the worship of idols, and the gluttony through which that arose. For these men, while serving their bellies, were feasting in the temples of idols. Further, he also mentions fornication, and he stated the number of those who were destroyed on account of it, striking fear of punishment into the mind of him who had committed fornication. Those who had received lesser gifts also murmured, because they had not attained to all things. And those who used different B tongues also tempted [God], bringing them forth in the Church for glory rather than for utility.
VERS. 11. “Now all these things happened to them in figure,” that is, as types; for in them our own [history] was written down. “But they are written for our admonition, upon whom the ends of the ages have come.” For God did not cause these things to be written for the sake of their utility. For what utility could the dead gain from what was written? But He was procuring for us the profit which was to arise from them. Rightly, moreover, he added the end of the age, urging and inciting them to the study and practice of virtue.
VERS. 12. “Wherefore let him that thinketh he standeth, take heed lest he fall.” You, he says, who think you have knowledge. Since they themselves also were enduring many injuries and outrages from those who did not believe, and it was likely that they would boast even on this account, he added:
VERS. 13. “No temptation hath taken you but such as is common to man.” That is, small. For the divine Apostle is accustomed to use this word for small, just as when he says: “I speak what is human because of the D weakness of your flesh,” for that which is conformable to nature. “But God is faithful, who will not suffer you to be tempted above that ye are able; but will make with the temptation a way of escape, that ye may be able to bear it.” He taught them, therefore, not to trust in themselves, but to ask for divine help. Having followed up all these things, he returned to the main point proposed.
A Ver. 14. “Wherefore, my dearly beloved, flee from idolatry.” He amplifies the accusation point by point, and shows that the indifferent partaking of things sacrificed to idols differs in no way from the worship of idols.
Ver. 15. “I speak as to wise men.” He offers the rebuke along with praise, procuring that it be well received by means of these good words. “Judge ye yourselves what I say.” I use you as judges, for I know your prudence.
Ver. 16, 17. “The cup of blessing which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the communion of the body of the Lord? For we being many are one bread and one body; for we are all partakers of that one bread.” Do we not, while partaking of the sacred mysteries, communicate with the Lord himself, whose body and blood we declare it to be, since we all partake of the one bread? He then confirms this by another argument.
Ver. 18. “Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” Look also at Israel, and learn that those who partake of the sacrifices communicate with the altar, inasmuch as of the one offering, they offer part there and eat part themselves. He called them “Israel after the flesh” who persisted in unbelief, whereas those who have believed are called the spiritual Israel.
C Ver. 19, 20. “What say I then? That the idol is any thing, or that which is offered in sacrifice to idols is any thing? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God.” But let no one think that I am saying that those things sacrificed have any power, and are by nature able to defile him who eats them. I do not say this; but that they who serve superstition offer the sacrifices to demons. “And I would not that ye should have fellowship with devils.” Then he infuses greater fear: “Ye cannot drink the cup of the Lord, and the cup of devils.” For they also used to taste of the libations.
Ver. 21. “Ye cannot be partakers of the Lord's table, and of the table of devils.” How is it possible for us to communicate both with the Lord through his precious body and blood, and again with demons through food sacrificed to idols?
D Ver. 22. “Do we provoke the Lord to jealousy? are we stronger than he?” He has used the word “provoke,” instead of “irritate.” He also reminded them of the divine voice which was spoken to Israel: “They have provoked me to jealousy by a no-god, they have angered me with their idols*.” “All things are lawful for me?” This must be read as a question; then, by way of answer: “But all things are not expedient.”
It is lawful for you, because of the knowledge you claim to possess, to do all things; but it is neither to your advantage to cause others to stumble, nor does what is done by you edify them. Yet you are perfect; but it is fitting to provide care also for those who are weaker. For this is what he brought in next:
“Let no one seek his own, but each one another’s good.” B Since he had altogether forbidden the participation in things sacrificed to idols, and the cities at that time were full of such meats, and it was likely that some, who were striving to keep the apostolic law, would by no means buy [them], while others, on account of gluttony, would despise the law, he necessarily legislated what was fitting regarding this as well.
“Eat whatever is sold in the shambles, asking no questions for conscience' sake. For the earth is the Lord’s, and all its fullness.” All things are the products of God; He himself brought all things into being. Therefore, buy with confidence, without asking whether it is sacrificed to idols or not. For this is what he means by “asking no questions.”
“If any of those who do not believe invites you, and you desire to go, eat whatever is set before you, asking no questions for conscience' sake.” He did not order him who is invited to go, nor did he forbid it; but he entrusted what was to be done to the power of those who are invited. C For it would not have been possible to capture the unbelievers if social intercourse with them had been removed.
“But if any man says to you, ‘This is offered to idols,’ do not eat it, for the sake of the one who pointed it out, and for conscience' sake. For the earth is the Lord’s, and all its fullness.” He has set this down both regarding eating and regarding not eating, teaching that those who eat must know that all things are God’s products, and that, in turn, those who do not eat must also be persuaded of this.
“Conscience, I say, not your own, but that of the other.” For you indeed know that the earth is the Lord’s, and all its fullness, and you despise the weakness of the idols; but that man, enslaved to error, receives harm from this, imagining that you are a participant D of those things which are sacrificed to idols. For the following things teach this: “For why is my liberty judged by another man’s conscience?” He calls the grace of faith “liberty.” This he teaches also in the things that follow:
“If I by grace partake, why am I evil spoken of for that for which I give thanks?” It is not right, he says, that another should be injured by my perfection.
“Whether therefore you eat, or drink, or whatever you do, do all to the glory of God.” He has beautifully embraced all things, even sitting, and walking, and
A speaking, and showing mercy, and teaching, so that for everyone the one goal might be the glory of God. Thus also the Lord commanded: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Thus also here.
VERSE 32. “Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God.” From you let no occasion of stumbling arise, neither for those who do not believe, nor for those who have already believed.
VERSE 33. “As I please all men in all things.” But this is proper to flatterers; yet that which is said next is not theirs: “Not seeking my own profit, but the profit of many, that they may be saved.” But flatterers do not seek the profit of others, but their own; or rather, not even their own, for they bring ruin upon themselves before others. But the divine Apostle was not seeking his own [profit], but was laboring for the salvation of others, increasing through them wealth into which no destruction falls. B
CHAPTER XI
VERS. 1. “Be ye imitators of me, even as I also am of Christ.” Emulate these my dispensations. For I have imitated the Lord, who with the Jews spoke in one way, and with the apostles in another; and He brought forth some things for the perfect, and others for the imperfect. Having concluded the accusation concerning things sacrificed to idols, he again corrects other sins. For the women of the Corinthians were accustomed not even at the time of prayer to cover their heads; and some, taking pleasure in their own eloquence, were even attempting to teach in the church. This, therefore, he corrects here.
VERS. 2. “Now I praise you, brethren, that you remember me in all things, and keep the traditions as I delivered them to you.” C Neither is this praise true; for he is rather reproving them, because they have not observed the bounds set for them.
VERS. 3. “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.” Wishing to subject women to men, and teaching that it is not proper for them to assume the office of teaching, which God from the beginning ordered to be under the power of the man, he used these words. For he was not handing down divine dogmas, nor using theology, [when he] composed this order. But the Arians and Eunomians try from this to show that the Son is a creature and a work. For, they say, God is the head of Christ. D Therefore also the woman is the work of the man, since the man is the head of the woman. But the woman is not the work of the man, but is of the substance of the man. Neither, therefore, is the Son a work of God, but is of the substance of God. This, however, the divine Apostle says, [regarding] all men, [that]
A that Christ is the head of every man, that is to say, of those who believe. He is our head, not according to his divinity, but according to his humanity. For we are called his body. And it is fitting that the head should be of the same nature as the body. Therefore, according to his humanity, he is our head. Consequently, according to this, God is his head. And if they wish this to be taken as referring to his divinity, let them know that just as he is designated as our head according to his humanity—because we possess a human nature and believe in him, and according to this he is consubstantial with us—in the same way, the Father being called his head indicates that Consubstantiation [with the Father]; and the same [Christ] is, according to his divinity, consubstantial with the Father, and according to his humanity, consubstantial with us. He is named his head in the sense of being his Father and cause. B
Vers. 4. "Every man praying or prophesying with his head covered, dishonoureth his head." For this was done among them, even without any distinction. For according to the Greek custom, they wore long hair and prayed to God with their heads covered.
Vers. 5, 6. "But every woman praying or prophesying with her head uncovered, dishonoureth her head. For it is one and the same with her that is shaven. For if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or shaven, let her cover her head." By the mention of hair, he sufficiently shows that it is fitting for a woman to be covered. C
Vers. 7. "The man indeed ought not to cover his head, because it is the image and glory of God: but the woman is the glory of the man." Man is the image of God, not according to the body, nor according to the soul, but solely according to the principle of authority. As he to whom the rule of all things that are on the earth has been entrusted, he is called the image of God. But the woman, as being placed under the authority of the man, is the glory of the man, and as it were an image of an image. For she herself also rules over others, but she is bidden to be subject to the man. Then, [he adds] another reason:
Vers. 8. "For the man is not of the woman, but the woman of the man." Therefore, even by the law of creation, men hold the first place.
Vers. 9. "For neither was the man created for the woman, but the woman for the man." This also suffices to show that the man justly holds the priority. For the man was not produced for the sake of the woman's use, but she was produced for his. D
Vers. 10. "Therefore ought the woman to have power over her head because of the angels." He called the covering "power," as if he were to say, let her show her subjection by veiling herself, and especially because of the angels, who are set over men, having been allotted their care. Thus
also in the Acts: "It is not he, but his angel." And the Lord: "See that you do not despise one of these little ones who believe in me. For I say to you, that their angels always see the face of my Father who is in heaven." Since he had greatly exalted the men by the things said, he necessarily added:
Ver. 11. "Nevertheless, neither is the man without the woman, nor the woman without the man in the world." For by union and intercourse the race was propagated.
Ver. 12. "For as the woman is of the man, so also is the man through the woman." Nor was he content with these, but he also showed the Author of them: "But all things are of God." He uses them again as judges.
Ver. 14, 15. "Judge for yourselves. Is it proper for a woman to pray to God unveiled? 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 the hair is given as a covering?" If she considers the hair a glory, and the removal of it a disgrace, let her consider how she dishonors Him who gave the hair, if she does not approach with the becoming modesty and honor.
Ver. 16. "But if anyone seems to be contentious, we have no such custom, nor do the Churches of God." This word is sufficient to refute even the most contentious. For he showed that these things did not seem so to him alone, but to all the Churches of God. Having therefore applied the fitting medicine to this fault, after the manner of the best physicians, he heals another disease. For they were accustomed in the Churches, B after the mystical liturgy, to eat together, both rich and poor; and from this, great solace came to the needy, when the wealthy brought provisions from their homes, and the poor, on account of the participation in faith, were also participants in the feast. But as time went on, this was not done rightly, but the rich despised the poor. The divine Apostle having learned this, writes also concerning this what seemed profitable.
Ver. 17. "Now in giving this instruction I do not praise you, that you come together not for the better, but for the worse." I justly reproach you; for when you ought to increase in virtue by time, you diminish it and lessen your riches.
Ver. 18. "For first of all, when you come together in one place, I hear that there are schisms among you, and I partly believe it." He speaks of schisms not concerning C dogmas, but those concerning the desire for preeminence, which he also rebuked at the beginning of the epistle. Yet he wisely moderated the vehemence of his accusation. For he did not say absolutely "I believe," but, "and in part I believe."
A VERSE 19. "For there must be also heresies among you, that they which are approved may be made manifest among you." By heresies he means contentions, not differences of doctrines. Furthermore, the word "must" does not signify necessity. Such is also that which was said by the Lord, that: "It is necessary that scandals come." For just as He, foreseeing precisely the things that were to be, foretold what He foresaw, He did not Himself compel them to happen. But this, says the divine Apostle, brings no detriment; while the wicked are being rebuked, the probity of the best men is demonstrated.
VERSE 20. "When you come together therefore into one place, this is not to eat the Lord's supper." He calls the Dominical mystery the Lord's supper. For all are equal participants of that, both those who live in poverty and those who abound in riches, both masters and servants, and rulers and those who are ruled. It was fitting, therefore, he says, that even common meals should be common, and imitate the Dominical one, which is set before all alike: but now you do not do so.
VERSE 21. "For every one taketh before other his own supper to eat: and one is hungry, and another is drunken." He shows that common meals are diametrically opposed to the Dominical table. For of that, all are participants on equal terms; whereas in this case, one is hungry, while another is drunken. And he did not say, "drinks" or "is satisfied," but "is drunken," making a double accusation: both that he drinks apart and that he is drunk. Then, in a reproachful manner:
B VERSE 22. "What? have you not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?" If you come together in order to feast sumptuously, do this in your houses; for this is an insult to the Church and obvious insolence. For how is it not absurd that, inside the temple of God, in the presence of the Lord who set before us a common table, you should indeed live sumptuously, while the needy are hungry and blush for their poverty? "What shall I say to you? shall I praise you in this? I praise you not." He has used his accustomed gentleness; he rebukes spiritually, not judicially. Then he recalls to their minds the sacred mysteries more clearly.
C VERSES 23-25. "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me." He recalled to their memory that sacred and in every way holy night, in which He also put an end to the typical Passover, and showed the true archetype of the type, and opened the doors of the saving mystery, and gave a share of the precious body and blood not only to the eleven apostles, but also to the traitor. He teaches that as ever the goods of that night...
can be enjoyed. A
VERS. 26. "For as often as you eat this bread, and drink this cup, you proclaim the Lord's death till He comes." For after His coming, there will no longer be need of symbols or signs of the body, since the body itself will appear. And for this reason he said, "till He comes." This, therefore, the divine Apostle has placed by way of an example, teaching how shameful and absurd was that which was being done by the Corinthians. Having begun the discourse concerning the sacraments, he further admonishes them concerning what is appropriate.
VERS. 27. "Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord." Here he pricks those who were suffering from ambition, he pricks also the one who had committed fornication, and with these, those who had eaten things sacrificed to idols without any discrimination; furthermore, he pricks also us, who dare to partake of the divine sacraments with an evil conscience. B But that phrase, "guilty of the body and blood," signifies this: that just as Judas betrayed Him, and the Jews insulted Him, so do they dishonor Him who receive His most holy body with unclean hands and put it into a polluted mouth. Having thus struck them with fear, he admonishes them concerning what is appropriate.
VERS. 28. "But let a man examine himself, and so let him eat of that bread and drink of the cup." Be you the judge of yourself, and the exact arbiter of your own deeds; search your conscience, and then receive the gift.
VERS. 29. "For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body." For you will not only fail to obtain salvation therefrom if you receive the gift unlawfully, but you will also pay the penalty for your insolence toward Him. Moreover, he confirms the things that were to come by those which had already happened.
VERS. 30. "For this reason many are weak and sick among you, and many sleep." These things he set down as having already occurred. For he would not have brought his mind to write things that had not happened, knowing that it would be clearly recognized as false.
VERS. 31, 32. "For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world." C If we were willing to take account of our lives and pass a just sentence upon ourselves, we would not have received a penal sentence from God. But yet, even if we commit the greatest transgressions, the Lord chastens us moderately, so that we may not be delivered to the destruction of the impious. That he set forth the discourse concerning the sacraments by way of an example, teaching them to make the common meals in the churches in view of that sacred table, the things that follow bear witness. D
A VERS. 33, 34. “Therefore, my brethren, when you come together to eat, wait for one another. But if any one is hungry, let him eat at home, so that you may not come together for judgment. And when I come, I will give directions about other matters.” For it was not possible to cover everything; but having written about the more necessary things, he reserved the rest for when he was present. Let us, having received benefit from this, flee from all things that are harmful to the faith, and let us take care of the poor, and purifying our conscience beforehand, may we thus partake of the divine mysteries, so that we may receive the good Lord dwelling within us: with whom, to the Father, together with the most holy Spirit, be glory and magnificence, now and always, and for ever and ever. Amen.
CHAPTER XII.
VERS. 1. “Now concerning spiritual gifts, brethren, I do not want you to be uninformed.” In the past, to those who had received the divine preaching and been deemed worthy of the saving baptism, the operation of spiritual grace was given clearly. And some spoke in various tongues, which they neither knew by nature nor had learned from others; B others performed miracles and healed diseases; others received the gift of prophecy and foretold future events, and sometimes they made manifest things that were happening in secret, revealing the operation of the indwelling grace. For it could not be, that those who had been enslaved for a very long time to the deception of demons, and who were suffering from a common sickness, would so easily believe uneducated and poor men and learn the truth from them, unless divine grace appeared clearly and provided miracles as pledges, so to speak, of the faith. These things, along with others who had believed throughout the world, C the Corinthians also received; but they did not use what had been given as they should have. For they showed the operation of grace for ostentation rather than for use. The gift of tongues, especially, puffed them up with pride, and they would speak in various tongues when neither the one who heard nor the one who interpreted could understand; and they did not do this in an orderly manner, but two at the same time, and three, and four. But to the divine apostles, the grace of the Spirit had given knowledge of tongues, because, since they were appointed as teachers of all nations, it was necessary for them to know everyone's language, D so that to each one they might bring the evangelical preaching through his native tongue. Therefore, the thrice-blessed Paul wrote about these things, teaching them the proper order that it is fitting to observe.
VERS. 2. “You know that when you were Gentiles, you were led astray to mute idols, however you were moved.” This is stated obscurely because of its great brevity. But he intends also to refute the discrepancy of Greek mythology, and to show the truth of piety. For the demons, having seized the name of God and applied it to themselves, caused a great deal of error among men. For these having turned aside from the straight path, and
A having abandoned the God who truly is, offered divine worship to many. For they did not think that each one was capable of all things, but supposed one to be the provider of wisdom, another of military experience, and yet another of nautical science. This, therefore, the divine Apostle has made clear by what has been said: that before you received the light of piety, still serving falsehood, like irrational animals you were led here and there, enslaved by the deception of senseless idols.
B 3. “Therefore I make known to you that no one speaking by the Spirit of God says Jesus is accursed; and no one can say that Jesus is Lord, except by the Holy Spirit.” Among us, however, there is the greatest agreement and concord. For the only-begotten Son does not teach one thing, and the all-holy Spirit another; but just as in the divine Gospels Christ the Lord taught the dignity of the all-holy Spirit, so the divine Spirit has proclaimed His lordship. Nor is it possible for one who is moved by the divine Spirit to declare Christ alien to the divine nature; nor again for him to confess Him truly and sincerely as God, unless he be illuminated by that grace.
4-6. “There are differences of gifts, but the same Spirit; and there are differences of ministries, and the same Lord. And there are differences of operations, but it is the same God who works all in all.” He has clearly revealed to us by these words the goal of the aforementioned. For he showed that the gifts bestowed are many and various, but that their source is one. For he says C these same things are provided both by the all-holy Spirit, and by the Lord, and by God and Father. He called the same things gifts, and ministries, and operations. They are called gifts (charismata) because they are given according to divine munificence; ministries, because they were given through men appointed to this ministry. Thus also he said in the Epistle to the Romans: “Inasmuch as I am an apostle of the Gentiles, I glorify my ministry.” And writing to Timothy, now saying: “Fulfill your ministry”; and now: “I remind you to stir up the gift of God.” Again, he called the gifts operations, as being worked by the divine nature. For he did not say, as some foolish heretics have supposed, that these things indeed are worked by the Spirit, but those by the God of all; but he showed the Holy Trinity to be the provider of the same gifts; and this he teaches more clearly in D what follows. For having said here that God works them, a little later he says: “But one and the same Spirit works all these, distributing to each one individually as He wills.” These things, however, the divine Apostle has set forth at the present time against Greek opinions, showing their discord, and at the same time those who
comforting those who thought they had received lesser gifts, and teaching that both these and those were given by the same Spirit. For the following words also hint at this. A
VERS. 7. "But to each one is given the manifestation of the Spirit for the profit of all." He did not say "grace," but "manifestation." For grace is given even now to those who are deemed worthy of most holy baptism, but not openly. But then, they immediately spoke in various tongues and performed miracles, and through these they were confirmed, and taught the truth of the doctrine. And he aptly said that the manifestation of the Spirit is given for the profit of all, comforting those very people who were sad, and teaching that He who knows all things clearly, and knows what helps each one, directs all things wisely. B
VERS. 8. "For to one is given the word of wisdom through the Spirit, to another the word of knowledge according to the same Spirit." He calls "the word of wisdom" not eloquence, but true doctrine, the gift of which even the divine Apostle himself had received, as had the divine John the evangelist, and the most divine Peter, the summit of the apostles, and the first of the martyrs, blessed Stephen. For men who were fishermen and who earned their living with their own hands, and who were entirely ignorant of letters, could not have held assemblies, and written, and filled what they said and wrote with the greatest power, unless they had received true wisdom from the divine Spirit. Other people among those who had believed possessed knowledge of divine dogmas, but were not able to preach just as they did; and yet this too was a gift of the grace of the Spirit. C
VERS. 9. "To another faith in the same Spirit." He does not mean here this common faith, but that of which he speaks a little later: "Even if I have all faith, so that I remove mountains." For because of the unbelief that then prevailed, they performed many such miracles for the sake of astonishment, leading them through these things to the truth. "To another, gifts of healings in the same Spirit." He speaks of the healing of the sick, and the restored gait of the lame, and the renewed enjoyment of light to those who had been deprived of sight. For these things were done in that time, as the history of the Acts is witness. For concerning the divine Peter it says that they placed many of the sick in the streets on beds, so that, as Peter passed by, at least his shadow might overshade some of them. And concerning the most divine Paul, that the color of his garments drove away diseases. D
VERS. 10. "To another, the working of miracles." This gift often also brought punishment, as
to Elymas the privation of sight, and to Ananias and Saphira a premature death. A "And to another, prophecy." Of this gift also many were participants, not only men but also women; and the history of the Acts clearly teaches this. "To another, the discerning of spirits." For since in that time there were also sorcerers who were deceiving men, such a grace was given to some by the divine Spirit, so that they might discern those who were moved by the opposing spirit. "To another, divers kinds of tongues." Concerning this gift, what was necessary we have already said. He has placed it in the last position, but the gift of teaching in the first, because for the sake of that one, both this and the others were given, that the preaching might be believed. "To another, the interpretation of tongues." This was also a spiritual gift. For often a man who knew only the Greek tongue, when another was speaking in the Scythian or Thracian language, would provide the interpretation B to those who were listening. Everywhere, however, he has added "according to the same Spirit," and "in the same Spirit," teaching that the streams are indeed various, but the fountain of all is one. And he did not think this to be sufficient, but added:
VERS. 11. "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." By all these things he consoles those who have received lesser gifts, teaching that these also are gifts of the divine Spirit. But the divine Spirit gives as He wills; and He wills things that are profitable. For he said this before: "But the manifestation of the Spirit is given to every man to profit withal." For this reason he did not say "the Spirit," but "one and the selfsame Spirit," teaching that these gifts are not from one, and those from another, but that both these and those gifts C are of the one Spirit. Then he uses a similitude, showing from things seen those which are not seen.
VERS. 12. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ." Here he called the common body of the Church Christ, since the Lord Christ is the head of this body. He commands us, therefore, to look upon the body, and to know that it is composed of diverse members, yet is one body and is so called; and to learn from this that the Church also is called the body of the Lord Christ, and has many and diverse members—some greater, some lesser, and some more honorable, and others inferior to those—yet all are nevertheless necessary and useful. He teaches also how all of us who believe are called one body.
VERS. 13. "For by one Spirit are we all"
A baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit." We have all been renewed by one Spirit, we have all received the same gift in baptism, we have all alike received the remission of sins, and we all participate in the divine mysteries in a like manner. Therefore, we constitute one body, even if we have different members. For this is what he said, "We were baptized into one body," that is, for this purpose, that we might constitute one body.
VERS. 14. "For the body is not one member, but many." For the body is not something simple, but is composed of many parts.
VERS. 15, 16. "If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?" Again, he instructs those who have received the lesser gifts with these words not to be resentful, but to be content with what has been given to them. For even if you do not exercise the function of a hand, but that of a foot, or if you do not fulfill the office of an eye but that of an ear, you must know that these things are also necessary to the body.
VERS. 17. "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?" For if the whole body were to have but one member, and that one the most excellent, it would be utterly useless, being deprived of the remaining members.
VERS. 18. "But now hath God set the members every one of them in the body, as it hath pleased him." These things also would suffice to persuade him who is resentful to be content with what has been given. For if God distributed offices C and actions to the parts of the body, he who does not remain within the established bounds openly resists Him who set the boundaries. Moreover, in this passage he shows the equality of honor between the Father and the Spirit. For he said concerning the Spirit that He works all these things as He wills, and concerning God that He set the members as He willed.
VERS. 19, 20. "And if they were all one member, where were the body? But now are they many members, yet but one body." For the body would be useless, not having a difference of members. From this point on, he teaches those who have received the greater gifts not to look down upon others, but to honor them as necessary members.
VERS. 21-23. "And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honorable, upon these we bestow more abundant honor." The liver and the brain are among the more feeble parts, and yet they are more necessary; for the bones D are firmer and stronger than these, yet these have received greater protection from the Creator. Again, the feet seem to be the most ignoble parts of the body; yet even for them we take great care, covering them with shoes.
A And those of our members which are uncomely have more abundant comeliness. (VERS. 24.) But our comely parts have no need. The face, indeed, does not need covering; but the reproductive parts we ourselves cover with clothing, and nature has added to them hair as a kind of garment. For this is what he subjoined: "But God has tempered the body, giving more abundant honor to that which lacked." Thus, to the buttocks he has covered the part through which evacuation occurs. And he has called them uncomely on account of the common opinion.
VERS. 25, 26. "That there should be no schism in the body, but that the members should have the same care one for another. And whether one member suffers, all the members suffer with it; or one member is glorified, all the members rejoice with it." One can find this supreme fellowship holding sway in the parts of the body. For if the foot trips, the whole body feels pain; and if a nail is cut more than is necessary, the sensation of pain spreads through the whole body; and if the tongue speaks blasphemy or lies, the eyes weep; and conversely, if it speaks eloquently, they smile, signifying joy. Having thus shown the image through these many examples, he moves on to what is set before him.
VERS. 27. "Now you are the body of Christ, and members in particular." For it is not you alone, but all those who have believed throughout the world. For this reason he added "in particular." Then he teaches the ranks of the Church.
VERS. 28. "And God has set some in the Church, first apostles." He does not say only the twelve, but also the seventy, and those who obtained this grace after them. C For he himself, having been called later, obtained this ordination, and the blessed Barnabas, and countless others besides these; and he even calls Epaphroditus an apostle of the Philippians: "Your apostle," he says, "and minister to my need." "Second, prophets." He does not mean those before grace, but those in grace; of whom was Agabus, and those who prophesied at Antioch, and the divine Apostle himself. "Third, teachers." For these too, inspired by divine grace, both offered the doctrine concerning divine dogmas and made moral exhortation. "Then miracles, then gifts of healings." He placed the teaching before these, not without reason, but teaching that the other things exist because of this, and not this because of the other. For the teaching secured salvation; but since they would not receive it without signs, miracles were necessarily given to those who approached as a kind of pledge. "Helps, governments." Church-
- A administrations He suggests with these words. "Kinds of languages." B He placed this gift last, not rashly, but because they thought highly of it, and used it for show rather than for necessity. For this reason He also established the order of the gifts, and said which is first, which second, and which third, so that they might care for those which are more necessary.
VERS. 29, 30. "Are all apostles? are all prophets? are all teachers? are all miracles? have all the gifts of healing? do all speak with tongues? do all interpret?" By these He again comforted those who thought they had received lesser gifts, and clearly taught that it was impossible for all to have the same things, and that they have need of one another, just as the members have need of the assistance of one another. B
VERS. 31. "But covet the better gifts." Some have read this as a question, equivalent to: "Do you truly desire the greater gifts? If indeed you desire them, I will willingly guide you to them." For He added: "And yet I show unto you a more excellent way." That is, I show the way to gifts that are far greater: and He teaches them that love for one's neighbor is more excellent than all these.
CHAPTER XIII.
VERS. 1. "If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." He placed the gift of tongues first of all, setting up a comparison, since this seemed to them greater and more excellent than the others. They thought it greater because it was given to the apostles C before all other things on the day of Pentecost, when the most holy Spirit descended. He says, therefore, that even if I know all the languages of men, and in addition to these, those of the invisible powers, yet have not love for my neighbor, I differ in no way from inanimate instruments. He speaks of the tongues of angels not as sensible, but as intelligible, through which they both praise God of all and converse with one another. For Isaiah and Ezekiel heard them praising, and in fact Daniel heard them conversing with one another, as did Zechariah and Micah. D The divine Apostle set this forth hyperbolically, wishing to show the profit of love.
VERS. 2. "And if I should have prophecy, and should know all mysteries, and all knowledge: and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing." Again, having compared the things that are truly the greatest of the gifts, prophecy and faith, with love, He showed the victory of love.
A He set these forth again, not simply, but with emphasis. For concerning prophecy He said: "If I know all mysteries, and all knowledge"; and concerning faith: "So that I should remove mountains." And even so He showed that the possession of love is superior.
VER. 3. "And if I distribute all my goods to feed the poor, and if I deliver my body to be burned, and have not charity, it profiteth me nothing." Here, comparing love with the greatest forms of virtue—with the contempt for money and voluntary poverty, and with those struggles that are undergone for piety—He shows that it surpasses even these. And He set these forth again with emphasis; for regarding one's goods He said: "If I distribute my goods," that is, "If I become a minister myself, distributing my own things and caring for those in need"; and regarding martyrdom, He did not simply posit death, but the burning B of the body; for this ordeal seems more grievous than other punishments. And perhaps someone might ask how it is possible for one who has done these things to be devoid of love. One must therefore know that the just Judge looks not only at the righteous deed, but also at the intent of the deed. For there are many who do many things for the sake of human glory; and it is likely that the one who renounces his possessions does so to hunt for glory from men, and again—[for others]—because of the divine law and the desire for the kingdom of heaven, and not [merely] to provide care and attention for the needy. One must know, however, that the divine Apostle asserts many things hyperbolically to confirm the doctrine he has set before us. Thus, he wrote to the Galatians, saying: C "But though we, or an angel from heaven, preach any other gospel unto you than that which you have received, let him be accursed." And he knew indeed that it was not possible for any angel to teach things contrary to the divine preaching; yet he set it down, teaching that one should not believe anyone who brings another doctrine, even if he should be very trustworthy.
VER. 4. "Charity is patient." It bears the failings of its neighbor, he says, with a noble and generous spirit. "Is kind." It uses gentleness and uprightness. "Charity envieth not." It does not admit the vice of envy. D "Charity dealeth not perversely." It does not curiously pry into things that do not pertain to it; for this is what it means to deal perversely. It does not probe the measures of God's essence, nor does it examine the things in which His dispensation is engaged, as some are accustomed to do. He who has love does not bring himself to do anything rashly. For "charity," [is used] in place of "he who has charity." "Is not puffed up." It does not exalt itself against brothers.
VER. 5. "Doth not behave itself unseemly." It refuses to do nothing that is base and lowly for the sake of the benefit of the brothers, hence—
A "does not seek its own." This the divine Apostle has often said: "Not seeking my own profit, but that of many, that they may be saved." B — "Is not provoked." Even if some pain is caused by someone, it bears it patiently because of the affection it possesses. "Thinks no evil." It pardons those in error, not assuming that these things were done with a malicious intent.
VER. 6. "Does not rejoice in iniquity, but rejoices with the truth." It hates things that are lawless; it rejoices together with things that are good.
VER. 7. "Bears all things." It endures troublesome things because of love. "Believes all things." It deems the one beloved to be free of falsehood. "Hopes all things." Even if it sees him inclining toward the worse, it awaits his change for the better. "Endures all things." Nothing of what occurs to it can cast it away from love. Having detailed these things one by one, and seeing that the tongue does not suffice for the praise of love, the divine Apostle adds briefly:
VER. 8. "Love never fails." That is, it does not slip, but always remains firm, and stable, and immovable and perennial. For he taught this by what follows: "Whether there be prophecies, they will fail; whether there be tongues, they will cease; whether there be knowledge, it will vanish away." For the future life is in no need of these. For when the things present are here, prophecy is superfluous; tongues are also useless, as their differentiation is removed; knowledge also, the lesser, ceases when the greater is granted. For he subjoined this:
VER. 9, 10. "For we know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away." For among the perfect, the knowledge of adolescents is superfluous. The divine Apostle has used this image:
VER. 11. "When I was a child, I spoke 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 those who, after reaching perfect age, are adorned with subtlety of mind and prudence, have no need of childish knowledge. Therefore, he likened the knowledge granted to us in the present life to the knowledge of children, and that which is expected, to the knowledge of perfect men; teaching again through these that those who were rending the body of the Church ought not to boast of their knowledge.
VER. 12. "For now we see in a mirror, in a riddle, but then face to face." The present, he says, are shadows of the future. In the whole C D
A of holy baptism we see the figure of the resurrection, but then we shall see the resurrection itself. Here we see the symbols of the Lord's body, but there we shall see the Lord Himself. For this is what he signifies by "face to face." We do not see His invisible nature, which is hidden from all, but that which was taken from us. "Now I know in part, but then I shall know, even as also I have been known." He does not mean by this that he will know Him as he has been known, but that he will see Him more perfectly, as one who has been made familiar to Him. For he used the words "I have been known" to mean "I have been made familiar." So also he said to Moses: "I know thee above all." And the Apostle: "The Lord knoweth them that are his," B by which he means that he deems them worthy of greater providence.
VER. 13. "But now abideth faith, hope, charity, these three; but the greatest of these is charity." He shows that the gifts cease, but that charity alone remains. He shows, moreover, that it excels those pre-eminent things that dwell in the mind. For faith is superfluous in the future life, when things appear clearly. For if faith is the substance of things hoped for, when things are already apparent, there is no longer any need of faith. So also hope is superfluous there. For "hope that is seen is not hope; for what a man seeth, why doth he yet hope for?" But charity has greater power there, as passions cease, and as the bodies have become C incorruptible, and the souls no longer choose this at one time and that at another.
CAP. XIV.
VER. 1. "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." Since, therefore, the matter of charity is so great, esteem the possession of it highly, without, however, neglecting the spiritual gifts; and before all others, embrace prophecy. For again, he represses the pride of those who boast because of the gift of tongues.
VER. 2. "For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit D he speaketh mysteries." He does both at once: he both reproves their ambition and teaches the use of the gift. For it was given to the preachers on account of the different languages of men, so that, arriving among the Indians, by using their language they might offer the divine preaching; and again, when conversing with Persians, and Scythians, and Romans, and Egyptians, by using the tongues of each, they might preach the evangelical doctrine. It was superfluous, therefore, for those conversing in Corinth to use the language of the Scythians, or Persians, or Egyptians, because those people could not understand them. For which reason the divine Apostle
A said that he who speaks in tongues does not speak to men, but to God; for this he added, "for no one hears." And lest the gift should be thought useless, he subjoined, "but in the Spirit he speaks mysteries."
VER. 3. "But he who prophesies speaks to men for edification, and exhortation, and consolation." For all hear what is being said.
VER. 4. "He who speaks in a tongue edifies himself." For those who were present did not understand what was being said. "But he who prophesies edifies the Church." For those who saw both the revelation of thoughts and the manifestation of those things which were done in secret, received the greatest benefit. And lest anyone should suppose that he said these things because he was touched by envy, he necessarily subjoined:
VER. 5. "I wish you all to speak with tongues, but rather that you should prophesy; for greater is he who prophesies than he who speaks with tongues, unless he interprets, so that the Church may receive edification." B He clearly showed why he placed the "rather" there. I do not disparage the gift, he says, but I seek its usefulness. For unless an interpreter is present, prophecy is better, for it has more benefit.
VER. 6. "But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation, or in knowledge, or in prophecy, or in teaching?" He again put forward his own person, consoling those who were accused with this reasoning. For I, he says, when coming to you and using a diversity of tongues, what profit would I bring you, unless I were to use teaching, revealing to you the hidden mysteries, and guiding you toward divine things, and exhorting you to what is appropriate? C He also brings forward a similitude suitable to the matter proposed.
VERS. 7, 8. "Yet even lifeless things giving a voice, whether pipe or harp, if they do not give a distinction in the sounds, how will it be known what is piped or harped? For even if a trumpet gives an uncertain sound, who will prepare himself for war?" But you also know that both pipe and harp require a certain rhythm and art. For if they have these, although they are lifeless, they emit a rhythmic sound. But if anyone uses them without these, what is produced signifies nothing. D So also the trumpet, if it does not sound the war signal, does not arm the soldiers.
VERS. 9, 10. "So also you, if you do not give a clear utterance through the tongue, how will what is said be known? For you will be speaking into the air. There are, it may be, as many kinds of languages in this world, and nothing is without a voice." What the rhythmic melody is in the harp, and the war signal in the trumpet, that is interpretation in the case of tongues. For since those who are present do not understand, the words are vainly dispersed into the air.
A
VERS. 11. “If then I do not know the meaning of the voice, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me.” He has expressed the same thing in a different way.
VERS. 12. “So also you, since you are zealous for spiritual gifts, seek that you may abound for the edification of the Church.” By irony, he calls them zealous for spirits. He commands them, however, that they should do everything for the benefit of the Church.
VERS. 13. “Therefore let him who speaks in a tongue pray that he may interpret.” Ask, he says, of Him who gave you the gift of tongues, that He may also add the gift of interpretation, so that you may bring benefit to the Church.
VERS. 14. “For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.” The fruit of the one who speaks is the benefit of the hearers. This he also said in the Epistle to the Romans: “That I may have some fruit among you, just as among the other nations.” Therefore, speaking in another tongue, and not bringing the interpretation to those who are present, I have no fruit, since they do not receive benefit.
VERS. 15. “What is it then? I will pray with the spirit, and I will pray with the understanding; I will sing with the spirit, and I will sing with the understanding.” He calls the gift B spirit, but he calls the clarity of what is said the understanding. He says, therefore, that it is fitting for one who speaks in another tongue—whether in psalmody, or in prayer, or in teaching—either to interpret it himself for the benefit of those who hear, or to take as a partner someone else who is able to do this.
VERS. 16. “Otherwise, if you bless with the spirit, how will he who fills the place of the unlearned say ‘Amen’ at your thanksgiving, since he does not know what you are saying?” He calls him unlearned who is appointed in the order of laymen; for it is customary to call those who are away from military service “unlearned.”
VERS. 17. “For you indeed give thanks well, but the other is not edified.” I know, he says, that you praise God, being moved by divine grace; but he who does not know the language does not understand what is being said. Then, by way of admonition:
VERS. 18, 19. “I thank my God, I speak with tongues more than you all. Yet in the church I would rather speak five words with my understanding, that I may instruct others, than ten thousand words in a tongue.” I was the first among you accounted worthy of this gift, and through me you also received this grace. But nevertheless, I, caring for the benefit of the many, prefer clear teaching to C obscure. Then, by way of rebuke:
VERS. 20. “Brethren, do not be children in understanding; but in malice be babes, but in understanding be mature.”
A Do not invert the order, nor imitate the mindlessness of children, but rather their guilelessness; and of those who are mature, do not have their malice, but have their keenness of intellect.
VERS. 21. “In the law it is written: that with other tongues and other lips I will speak to this people; and not even so will they listen to me, says the Lord.” This is a prophetic voice; by “law” he designates the Old Testament. Having set forth the testimony, he adds the interpretation.
VERS. 22. “So then, tongues are a sign not to believers, but to unbelievers.” For the unbeliever is struck with wonder by the diversity of tongues. This also occurred on the day of Pentecost in Jerusalem to those who were gathered there. For immediately they said: “Are not all who are speaking Galileans? And how is it that we hear, each of us in our own native language in which we were born, Parthians and Medes?” and what follows. B “But prophecy is not for unbelievers, but for believers.” The Apostle’s one aim and intention is the benefit of the many. For this reason, he exhorts the Corinthians to prefer prophecy, as it offers a benefit to the common good. And in what follows, he shows the utility of prophecy.
VERS. 23. “If, therefore, the whole Church gathers in one place and all speak in tongues, and simple folk or unbelievers enter, will they not say that you are mad?” Here he calls the uninitiated “simple folk” (idiotas), and he teaches that those who do not understand what is being said will form the opinion that they are madmen.
VERS. 24, 25. “But if all prophesy, and some unbeliever or simple person enters, he is convicted 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, proclaiming that God is truly among you.” C Thus fear fell upon all when Ananias and Sapphira received the rebuke. It must be noted, however, that here he clearly called the most holy Spirit “God.” For the operation of prophecy was of the divine Spirit. “For one and the same Spirit works all these things, distributing to each one individually as He wills.” Yet he has placed here that “falling on his face he will worship God, proclaiming that God is among you,” calling the most holy Spirit “God.” Thus also the blessed Peter said: “Why has Satan deceived your heart, to lie to the Holy Spirit? You have not lied to men, but to God.” D Having thus shown the difference in the gifts, he also teaches the discipline of propriety that is appropriate to them.
VERS. 26. “What then, brothers? When you come together, each one has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification.” Again he pointed to the body and
the members of the body. For by the words, “you come together,” he pointed to the one body; but by the words, “each one of you has this or that,” he pointed to the difference among the members; then, again, to the utility which each one brings for the common good: “Let all things be done for edification.” A
VERS. 27. “If anyone speaks in a tongue, let it be by two or at the most three, and each in turn.” Do not speak all at once, for this is a matter of immoderate disorder and confusion; nor, again, too many: for two are sufficient, and yet the number of those speaking in this way may be limited up to three. “And let one interpret.” For it is necessary that those who are present should understand the things being said.
VERS. 28. “But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.” For it is most absurd to use a divine gift for vanity, and not for utility.
VERS. 29. “Let two or three prophets speak, and let the others judge.” B Now the divine Apostle has already enumerated the discernment of spirits among the spiritual gifts. Therefore, he says this here as well, that those who have been granted this gift should discern the things being said, whether they are spoken by the operation of the divine Spirit. For just as the devil set false prophets against the prophets, so he set false apostles against the apostles. And he teaches this in the second Epistle to the Corinthians: “For such men,” he says, “are false apostles, deceitful workers.” [c. II Cor. 11, 13]
VERS. 30. “But if anything is revealed to another who sits by, let the first keep silent.” If, he says, the grace of the Spirit moves another, let him who began to speak yield.
VERS. 31. “For you can all prophesy one by one, so that all may learn and all may be encouraged.” Let nothing be done in disorder, nor in a confused manner; for it is possible for you all to offer prophecy to those who are gathered, and to procure the utility that comes from it to them. This order has remained in the Churches up to the present time, and of the teachers, some speak to the people in one assembly, and others in another. C
VERS. 32. “And the spirits of the prophets are subject to the prophets.” He calls the gifts “spirits.” Thus Jesus was subject to Moses; thus Elisha to Elijah; thus the multitude of the prophets to Elisha himself; thus Timothy, and Titus, and the rest, to the Apostle himself. D
VERS. 33. “For God is not a God of confusion, but of peace, as in all the Churches of the saints.” We are not legislating anything new, but we are teaching you the laws of the Churches, which the Master of peace Himself has established. But because not only men, but also women, had received spiritual grace—for this, even through Joel,
A the prophet the Lord foretold: "I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy"—He of necessity also legislated concerning these matters.
VERS. 34. "Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law." For to Eve the Lord said: "Thy turning shall be to thy husband, and he shall rule over thee."
VERS. 35. "And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church." Then again, by way of rebuke:
VERS. 36. "What? came the word of God out from you? or came it unto you only?" You were neither the first, nor the only ones to receive the evangelical preaching: do not, therefore, be content with your own, but follow the laws of the Churches.
VERS. 37. "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." He called those who have the divine Spirit dwelling within them "spiritual." But he who is deprived of this grace cannot understand. Whence he added:
VERS. 38. "But if any man be ignorant, let him be ignorant." B Then, by way of exhortation:
VERS. 39. "Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues." Again, he shows the former to be more excellent, and this latter to be also useful: for this is what he signifies by "forbid not." C
VERS. 40. "Let all things be done decently and in order." He had previously taught the order. Let us also observe this order, and follow the apostolic precepts, that we may be partakers of the communion of the Lawgiver, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the all-holy Spirit, belongs glory and majesty, now and ever, and unto ages of ages. Amen.
FOURTH VOLUME
After the divine Apostle had completed his teaching concerning spiritual gifts, he deemed it conducive to also speak about the resurrection. For certain impostors were deceiving them, saying that there would not be a resurrection of the bodies. D Being full of spiritual wisdom, he does not do so simply, but in the first place he teaches the purpose of the Lord's incarnation; and he shows that the cross, and the passion, and the Savior's resurrection came to pass for the sake of the common resurrection: and we shall learn this more clearly from those very words.
CHAP. XV
VERS. 1, 2. "Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, in which
A you stand; by which also ye are saved, by what manner I preached unto you." Again he mingles praise with doctrine, preparing them to hear. Therefore he said, *in which ye stand*, and confirming their position he added, *by which also ye are saved*. He says this: "I wish to remind you of the Gospel preached by me among you, which you received with a ready mind, and whose resulting salvation you await." I remind you, wishing to show its purpose; for that is why he said, *by what manner I preached unto you*. Then he adds: *"If ye keep it, unless ye have believed in vain."* For if the resurrection of bodies is disbelieved, the preaching of the Gospel is superfluous.
VERS. 3. "For I delivered unto you first of all that which I also received." For I did not discover the preaching myself, nor did I follow human reasonings, but I received the doctrine of it from the Lord Christ. But what did you receive? "How that Christ died for our sins according to the Scriptures." The prophets foretold this, and Isaiah cries out: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him." B
VERS. 4. "And that he was buried." The prophets foretold this also: "For his grave shall be in peace," he says. "And that he rose again the third day according to the Scriptures." The divine David says: "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." And the Lord brings forward Jonah as an example; for the type holds the number of the three days.
VERS. 5. "And that he was seen of Cephas." The person is worthy of belief as a witness, but he is only one. Therefore he added: "Then of the twelve." And that no one might suspect them, because of their love for the Master, of preaching a resurrection that did not take place, he necessarily added: C
VERS. 6. "After that, he was seen of above five hundred brethren at once." Not one by one, but all together; and the testimony of so many is above suspicion. And so that no one might assume he was speaking of things which were not, he added: "Of whom the greater part remain unto this present, but some are fallen asleep." It is possible, he says, for whoever wishes to learn this from those very men.
VERS. 7. "After that, he was seen of James." This person was also distinguished, not only from his kinship—for he was called the brother of the Lord—but also from his own virtue, for he was called the Just. "Then of all the apostles." Again, he did not call only the twelve apostles, for he had already mentioned them; D but all those who had received such an ordination. But lest he seem to say these things from hearsay, he includes himself also among the witnesses, adding the customary modesty of his mind to his words;
A VERS. 8. «Last of all, as to one untimely born, he appeared also to me.» Wishing to call himself the most insignificant of all men, he leaves aside all those who were perfected in the womb and then born according to the law of nature, and compares himself to an abortive fetus, which is not numbered in the catalog of men. He then explains the reasons for his statement.
VERS. 9. «For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God.» And that he might not, by the mention of his earlier deeds, render his own testimony ineffective, he adds:
VERS. 10. «But by the grace of God I am what I am.» He tries to hide his riches, but is compelled to reveal them; for he did not say openly what he is, but "I am what I am." «And his grace which was toward me was not in vain.» He did not have mercy on me in vain; for He foreknew what He was doing. «But I labored more abundantly than them all.» B And not even when compelled to reveal his own affairs was he puffed up with the vanity of his own mind. For he hides the miracles and shows only the labor, and says that this also is of divine grace. For this he added:
VERS. 11. «Yet not I, but the grace of God which is with me.» Then he passes to the subject that had been proposed. «Whether therefore it was I, or they, so we preach, and so you believed.» Since both by me and by the other apostles the Gospel was preached, by which the resurrection of our God and Savior was announced, this you also received with a ready mind. Having placed this as a sort of foundation, he constructs his discourse on the common resurrection, using very strong syllogisms. C
VERS. 12. «Now if Christ is preached that he has risen from the dead, how do some among you say that there is no resurrection of the dead?» We preached Christ, he says, not only as God, but also as man: «For being in the form of God, he took the form of a servant.» We said that He both died and has risen. But it is manifest that the divinity is impassible, while the body is passible; for this He both delivered to the cross and raised from the sepulcher. How then, he says, is the resurrection of bodies called into doubt by some, when the resurrection of Christ the Lord is believed?
VERS. 13. «But if there is no resurrection of the dead, then Christ has not risen.» For if this is not possible, neither has that happened: for Christ the Lord also had a body. D
VERS. 14. «But if Christ has not risen, then our preaching is vain, and your faith is also vain.» If Christ truly has not risen, we preach in vain with many dangers, and you believe in vain those things which are preached.
VERS. 15. «Yes, and we are found false witnesses of God, because we have testified against God that he raised up»
Christ, whom he did not raise. We rightfully deserve the penalties for calumny, having dared to say that God raised up Christ whom he did not raise. Then, he revolves the same argument once more, wishing to confirm the faith concerning the resurrection with more syllogisms, and says:
VERS. 16, 17. «For if the dead do not rise, neither did Christ rise. And if Christ has not risen, your faith is vain; you are still in your sins.» Baptism is a type of the Lord’s death; but the type is vain if it does not have the remission of sins; therefore, the burden of sins still remains. He added this in light of the fact that Christ died for our sins, according to the Scriptures.
VERS. 18. «Then those also who have fallen asleep in Christ have perished.» In vain, it seems, were the glorious victorious martyrs slaughtered for the confession of Christ; they willingly undertook the contests, but did not obtain the crowns. For with the resurrection removed, the proclamation of the reward is also removed.
VERS. 19. «If in this life only we have hoped in Christ, we are of all humanity the most miserable.» A For we spend our lives in all kinds of dangers, pressed by hunger, continually tormented, changing prisons throughout the world, homeless, exiles, and struggling with perpetual storms. But these things are not so; for we are carried by a good hope, and we have the resurrection of our Savior as a pledge of our own resurrection. For this he added:
VERS. 20. «But now Christ has risen from the dead, having become the firstfruits of those who have fallen asleep.» For he was the first to destroy the dominion of death; and the whole mass will certainly follow the firstfruits. And he confirms the argument through an ancient example:
VERS. 21. «For since by man came death, and by man came the resurrection of the dead.» Then B he passes from nature to persons, by that method making the argument clearer:
VERS. 22. «For just as in Adam all die, so also in Christ all will be made alive.» Look back C to the foundation of the race, and see how the descendants followed their first parent, and all became mortal, since he had received mortality. So all human nature will follow the Lord Christ, and will be a partaker of the resurrection. For he too is the firstborn of the dead, just as that one was the first-formed. He rightly called him a man now, though he knew him to be God also, in order that, by showing the communion of nature, he might confirm the discourse concerning the resurrection. D But because he said that all would be made alive, but after the resurrection there will be a separation of those who have lived temperately from those who have passed their lives in licentiousness, and of those who labored in unbelief from
those who have been illuminated by faith, and, to speak once for all, those who have acted in a manner worthy of praise, from those who have committed actions worthy of reproach, he of necessity added: A
VERS. 23. « But every man in his own order. » Thus also the Lord teaches in the holy Gospels, that He will set the lambs indeed on His right hand, but the goats on the left. « Christ the firstfruits. » That is, He rose first. « Afterward they that are Christ’s, at his coming. » In the time of the consummation. He calls those « Christ’s, » not only those who believed in Him after His incarnation, but also those who were distinguished for piety and virtue under the Law and before the Law.
VERS. 24. « Then the end. » This is the common resurrection of all. For when that shall have come to pass, all things will have an end, both the present affairs and the predictions of the prophets. « When he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. » He delivers up the kingdom to God and the Father, not being himself stripped of the kingdom, but subjecting the tyrant, the devil, and his confederates, and causing all to submit themselves and to acknowledge the God of all. B
VERS. 25. « For he must reign, till he hath put all enemies under his feet. » That word « till » does not signify time in this passage, but teaches that He will surely bring all into subjection. Similar to this is that which was said by David: « The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. » But if those who hold the opinions of Arius and Eunomius say that this expression is applied to the Son alone, let them hear even God Himself saying: « I am, I am, and even to your old age I am. » Now, if this were to be understood in such a way, God of all would be found to have His existence commensurate with the old age of men. But to trifle in this way is the mark of insane men. For the God of all is eternal, and coeternal with Him is His only-begotten Son. He holds also an eternal kingdom: and this the most divine Daniel clearly taught us: « For his kingdom, he says, is an everlasting kingdom, which shall not be destroyed unto the age of time. » C
VERS. 26. « The last enemy that shall be destroyed is death. » For after He has cast the devil and his confederates into the outer darkness, He will cause death to cease, and will raise all who are lying in the grave. « For he hath put all things under his feet. » Here he said that the Father has subjected all things to Him, but in the Epistle to the Philippians, he says that He Himself has done this. For when he had said: « Who shall change our vile body, that it may be fashioned like unto his glorious body, » he added: « According to the working of his mighty power, by which he is able even to subdue all things unto himself. » For not to Himself, he says... D
is He who is able to subdue all things, but this one will also adorn our mortal body with immortality. A
• « But when he says: » (vs. 27, 28) « All things are put under him, it is manifest that he is excepted who 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. » Those who hold the opinions of Arius and Eunomius are accustomed to carry this passage constantly on their tongues, believing that by this means they diminish the dignity of the Only-Begotten. But they ought to have observed that the divine Apostle wrote nothing in this passage regarding the divinity of the Only-Begotten. For, while exhorting them to believe in the resurrection of the flesh, he endeavored to demonstrate its resurrection from the resurrection of the Lord. And it is clear that like is confirmed by like. For this reason he also called Him the firstfruits of them that sleep, and termed Him man, and by a comparison with Adam, showed that the common resurrection will be through Him; so that, having demonstrated the resurrection of One of the same nature, he might persuade those who contradict him to believe that all men will be participants in the same resurrection. It is therefore fitting to know that there are two natures of Christ the Lord: and that sometimes the divine Scripture names Him from his human nature, and sometimes from his divine. For even if it call Him God, it does not deny His humanity; and if it name Him man, it confesses His divinity. B It is not, however, possible to speak of all things concerning Him in sublime terms, on account of the nature which He assumed from us. For if, even when humble things are said of Him, some deny the assumption of the flesh, it is clear that a greater number would have suffered from that disease if nothing humble had been said. For what is the meaning of, « and then he is subject »? For this is appropriate to those who exercise tyranny for the present. For if He is then subjected, He is not yet subjected now. Those who blaspheme, therefore, act unjustly, attempting to subject Him who has not yet received the set terms of subjection. For it is necessary to wait, and to understand the mode of subjection; but we have discussed these matters at length in our arguments against them. C It is therefore necessary to describe briefly the Apostle’s intention. He was writing to the Corinthians, who had recently been liberated from Greek fables. Now those fables are full of every intemperance and iniquity. And that I may pass over other things, and not pollute my tongue, they adore parricidal gods and say that sons have risen up against their parents and expelled them from the kingdom, and themselves snatched the dominion. Since, therefore, he has spoken great things concerning Christ the Lord—namely, that He will destroy every principality and every power and virtue, and will make even death itself cease, and hath put all things under his D feet—so that there might not be, from those...
A fables, led astray into thinking that He also had done the same things to the Father who begat Him as those who were worshipped by them as demons did—having necessarily said that all things are subjected, He added: "Clearly, except for Him who subjected all things to Him." And He added, "And the Son Himself shall be subjected to Him who subjected all things to Him." For He not only will not subject the Father to Himself, but He Himself will also undergo the subjection befitting a Son. Therefore, the divine Apostle, suspecting that some harm might arise from the Greek fables, added these things, using more humble words for the sake of their benefit. Yet let those who contradict say what kind of subjection that is. And indeed, if they wish to perceive the truth, He has now shown obedience having become man and having procured our salvation. How then will He be subjected then? How will He also then deliver the kingdom to God and the Father? For if it is understood in this way, it will be found that God and the Father does not have the kingdom now. Such absurdities are filled with the things said by them. But rather, He appropriates our own things to Himself, since we are called His body, and He is called our head. "He took our sins and bore our diseases." Thus also through the Psalm He says: "O God, my God, look upon me, why hast Thou forsaken me? Far from my salvation are the words of my transgressions." And yet He committed no sin, nor was deceit found in His mouth. But He becomes the mouth of our nature, as having been made the firstfruits of the nature. Thus He also attributes to Himself our current disobedience and our B then-existing subjection, and with us being subjected after we have been freed from corruption, He Himself is said to be subjected. For the things that follow lead us to this meaning. For when the divine Apostle had said, "Then the Son Himself shall be subjected to Him who subjected all things to Him," he added, "That God may be all in all." For now indeed He is everywhere by nature; for He possesses a nature that cannot be circumscribed, and "In Him we live and move and have our being," as the divine Apostle says; but by His good pleasure He is not in all things. "For He takes pleasure in those who fear Him and in those who hope in His mercy." And yet He is not all in all even in these. "For no one is clean from filth," and "There shall not be justified in Thy sight any living," and, "If Thou shouldest mark iniquities, O Lord, O Lord, who shall stand?" Therefore, He takes pleasure in what they do rightly, but He does not take pleasure in what they err in; but in the future life, with corruption ceasing and immortality being granted, passions have no place; and with these being entirely driven out, no C kind of sin is any longer practiced. Thus, thenceforth, God will be all in all, when all have been freed from sin and turned to Him, and shall admit no inclination toward worse things. Now what is said here regarding D
God has been stated by the divine Apostle elsewhere regarding Christ. For he says thus: A "Where there is neither Jew nor Greek, circumcision and uncircumcision, barbarian, Scythian, but all and in all is Christ." For he would not have applied to the Son the things that are appropriate to the Father, unless he had been taught by divine grace that He is equal in honor to Him. But let us proceed to the interpretation of what follows.
VER. 29. "Otherwise what shall they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for them?" He who is baptized, he says, is buried together with the Master, so that, having been made a participant in the death, he may also become a participant in the resurrection. If, however, the body is dead and does not rise, why is one baptized at all? Having set this down as a common principle, he B speaks with reference to himself:
VER. 31. "I die every day, as I swear by our glory, which I have in Christ Jesus our Lord." He has both declared the magnitude of the dangers and revealed his own foresight. "I continually," he says, "deliver myself over to manifest deaths." And he called their faith his glory, by this means also exhorting them to believe.
VER. 32. "If, according to man, I fought with beasts at Ephesus, what is the profit to me, if the dead do not rise?" According to human calculation, he says, I became food for beasts; but I was saved contrary to expectation. What fruit, then, do I have from this danger, if there is no resurrection of the dead? "Let us eat and drink, for tomorrow we die." The words are indeed prophetic, C but he has placed them at the appropriate time, almost saying: "Fasting is superfluous, temperance is superfluous; let us enjoy the pleasures of the present life, since there is no recompense reserved for the lovers of virtue." Then, by way of rebuke:
VER. 33. "Do not be deceived. Bad company corrupts good morals." Here he called those who are easily deceived "good" (that is, light-minded).
VER. 34. "Awake properly and do not sin; for some have ignorance of God; I speak to your shame." As to those who have wandered off and are intoxicated with unbelief, he said, "Awake." Very wisely, however, he called the unbelief regarding the resurrection "ignorance of God." For he who professes to know God believes Him to be just; and to the just person, D recompense is proper; but we do not see a just recompense in the present life. He, therefore, who confesses that he believes in God must await the resurrection. Then he poses the question brought forward by the unbelievers, and says:
VER. 35. "But someone will say: How are the dead raised up?"
A There is a twofold question: one regarding the manner of the resurrection, and one regarding the future quality of the body. He then demonstrates both from human affairs, and calls him a fool who cannot perceive these things.
VERS. 36, 37. "Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain." Look at the seeds, and see the furrows imitating sepulchres, and the seeds buried just like bodies, then being born and germinating. For you do not sow the body that is to be—that is, not the ear of corn—but the bare grain, whether of wheat or of some other sort. He has very aptly exchanged the terms; for he did not say, "It does not grow except it die," but he applied our terms to the seeds, showing from them our resurrection. Thus also the Lord said: "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Having thus shown the manner of the resurrection, he also shows the quality of the bodies. B
VERS. 38. "But God giveth it a body as it hath pleased him, and to every seed his own body." For just as wheat grows from wheat, and a lentil from a lentil, and every genus from its own genus, so too do our very bodies rise again, but with greater glory, incorruption, and immortality. This is also to be seen taking place in seeds. For those things that are sown bare germinate with beautiful coverings. He therefore teaches both the manner of the resurrection and the quality of the bodies. Then he also mentions the distinction of those who rise again.
VERS. 39. "All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds." One, he says, is the nature of flesh, for it consists of the four elements, but the difference C is in the species. Thus, therefore, there is one resurrection for all, and a change of bodies into incorruption; but the difference in their conduct also confirms a difference in their rewards.
VERS. 40. "And bodies celestial, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another." For those who are worthy of the heavens will be clothed with the glory that befits celestial beings; and those who have clung to earthly thoughts will receive a garment in keeping with their way of life. Having made this division, and having shown the earthly ones to be separated, he also demonstrates the difference among the heavenly ones. For not all the just will partake of the same things, but they will receive a reward commensurate with their virtuous achievements. This the Lord also foretold in the sacred Gospels. D
« For in my Father’s house, » said He, « are many mansions. » So also here:
A Ver. 41. « 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. » Thus also some of the righteous will shine forth like the sun, others like the moon, others will imitate the brilliance of the clearest stars, and others will be likened to those more dim. Having shown this difference in this way, he passes on to speak of the general resurrection.
Ver. 42. « So also is the resurrection of the dead. » That is to say, as in the comparison of the seeds. « It is sown in corruption; it is raised in incorruption. » For it endures filthy corruption for two or three days, but it is liberated from corruption, and rises free from corruption.
Ver. 43. « It is sown in dishonor; it is raised in glory. » For what is so dishonorable as a dead body? « It is sown in weakness; it is raised in power. » For what is more feeble than that ichor or dust? Yet it shall receive a power alien to destruction.
Ver. 44. « It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. » Everywhere he has placed « it is sown, » bidding us to be of good heart, inasmuch as that which is sown is what is born. He calls it « natural » B because it is governed by the soul, and « spiritual » because it is managed by the Spirit. Those who are worthy will receive this grace in abundance. For this reason that which is given now is also called an earnest, as the grace to be bestowed there will be manifold.
« So also it is written » (ver. 45): « The first man Adam was made a living soul; the last Adam a life-giving spirit. » The former we have read in the Scriptures, but the latter we have known in deeds. He did not call the second Adam a living Spirit, but a life-giving one. For He supplies eternal life to all.
Ver. 46. « But it is not the spiritual which is first, but the natural; then the spiritual. » For because of the weakness of the natural, the spiritual was prepared as a remedy.
Ver. 47. « The first man is from the earth, earthly; the second man is the Lord from heaven. » He has signified His second manifestation; for from thence He will appear to us.
Ver. 48, 49. « As is the earthly, such are they also that are earthly; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthly, we shall also bear the image of the heavenly. » Just as we have partaken of the curse of our earthly forefather and have communicated in death, so C likewise...
A we shall partake of the glory of the Lord. For he said "we shall bear" as a prophecy, not as an exhortation.
VERS. 50. « But this I say, brethren, that flesh and blood cannot inherit the kingdom of God. » By flesh and blood he calls the mortal nature; yet it is impossible for it, while it is still mortal, to attain the heavenly kingdom. For he added: « Neither doth corruption inherit incorruption. » But it is clear that once it has been made incorrupt, it will enjoy the promised goods.
VERS. 51. « Behold, I tell you a mystery. » A mystery is that which is not declared to all, but is believed only by friends. He consoles them, therefore, by declaring the things that are hidden. « We shall all indeed rise again, but we shall not all be changed. » For not only will those who have died rise incorruptible, but those who are still surviving B will also put on incorruption.
VERS. 52. « In a moment, in the twinkling of an eye. » He shows how sudden the resurrection will be. He calls "atom" the finest body that appears in the sun, which does not admit of being cut because of its exceeding smallness; and he called "twinkling of an eye" the movement of the pupil. Through these things he shows the power of God. For not even a moment of time intervenes between God's command and the resurrection of the dead. « At the last trumpet. » This, he says, will happen when the last trumpet sounds. « For the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed. » By "we" he did not speak of himself, but of the men who will still be surviving at that time.
VERS. 53. « For this corruptible must put on incorruption, and this mortal must put on immortality. » He clearly taught that not some other thing rises, but that very thing which is corrupted. For, as if with a finger, he points it out by these words, saying "this corruptible" and "this mortal."
VERS. 54, 55. « But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written: Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? » As though the divine Apostle were contemplating the very realities, and seeing the victory of the Lord and the resurrection of the dead, he uttered the prophetic song as if chanting a paean against the enemies.
VERS. 56. « The sting of death is sin. » For this has delivered C the nature to death. « And the strength of sin is the law. » For sin would not be imputed if there were no law.
VERS. 57. « But thanks be to God, who hath given us the victory through our Lord Jesus Christ. » Fittingly, he concluded his discourse on the resurrection with a hymn.
A VERS. 58. « Therefore, my beloved brethren, be ye steadfast, immovable. » He gives these commands as to those who are wavering. « Always abounding in the work of the Lord. » Diligently collect the riches of piety. « Knowing that your labor is not in vain in the Lord. » For the judge is just, and he weaves crowns for the athletes and will render a reward to the workers. Having admonished them in this way, he encourages them to take care of the saints.
CHAPTER XVI.
VERS. 1. « Now concerning the collection for the saints, as I have given order to the churches of Galatia, so do ye also. » He calls the collection of money a "logia." He mentions the Galatians not without reason, but signifying that he had also exhorted them to do this.
VERS. 2. « On the first day of the week let every one of you lay by him in store, as God hath prospered him. » He leaves the amount to their own judgment, teaching that God assists souls that choose what is best. For this is what he meant by "as God hath prospered him." And the Lord's day, honored by the resurrection, is appropriate for the work. « That there be no gatherings when I come. » (VERS. 3, 4.) « And when I come, whomsoever ye shall approve by your letters, them will I B send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me. » For it is not decorous that, when I am present, a collection of money should take place; for it is proper for me to send these things to the saints by those whom you yourselves have approved. But if I should see that the offering has been made generously, I myself will also participate in the ministry. For he did not say, "I will carry these," but, "they shall go with me." For he is the first to do what he exhorts others to do, and he becomes without offense both to the Jews and to the Greeks and to the Church of God. C He also signifies to them the time of his arrival.
VERS. 5. « Now I will come unto you, when I shall pass through Macedonia. » And that they might not be vexed as if the Macedonians were being preferred, he added: « For I do pass through Macedonia. » (VERS. 6, 7.) « And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. For I will not see you now by the way. But I hope to tarry a while with you, if the Lord permit. » For he wishes to do nothing without the divine nod, but wishes to be governed by that right hand. He has sufficiently comforted them with the words spoken, promising to stay with them for some time; he teaches also for what reason he does not come to them immediately.
VERS. 8, 9. « But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries. » For there are many who come to the preaching, and there are many who also oppose.
A and try to stand in the way of their salvation.
VERS. 10. « If Timothy come, see that he may be with you without fear. » That is, receive him, treat him with care, that he may experience no annoyance among you. « For he worketh the work of the Lord, as I also do. » This is sufficient testimony to stir up even the slothful to care for the disciple.
VERS. 11. « Let no man therefore despise him. » Do not look at the youthfulness of his age, but consider the apostolic labors he has undertaken. « But conduct him forth in peace, that he may come unto me: for I look for him with the brethren. » And these things he has added again, stirring them up to care for the disciple; as if to say: He will come to me, and he will report to me all your affairs.
VERS. 12. « As touching our brother Apollos, I greatly desired him to come unto you with the brethren: and his will was not at all to come at this time. » And Apollos was eminent, and familiar to them. He therefore consoles them, showing that he had urged him to come. He did not, however, add that he himself had refused, but entrusted the whole matter to the providence of God. « But he will come when he shall have convenient time. » He comforted them with hope.
VERS. 13, 14. « Watch ye, stand fast in the faith, quit you like men, be strong. Let all your things be done with charity. » He placed «watch ye» on account of the deceivers; but «stand fast, quit you like men, and be strong» on account of the manifest enemies, for the pious were being persecuted C by the impious. But the command, «Let all your things be done with charity,» is for those who had divided the body of the Church and were suffering from the disease of ambition, and for those who were partakers of things offered to idols and were neglecting those who were being scandalized.
VERS. 15, 16. « I beseech you, brethren, ye know the house of Stephanas and Fortunatus, that it is the firstfruits of Achaia in Christ, and that they have addicted themselves to the ministry of the saints: that ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. » He has bestowed two praises upon them: both that they were the first to receive the saving preaching, and that, by opening their house to the saints, they offer them every care; on account of which he enjoins them to hold both them, and those who have a similar zeal, in all honor. D
VERS. 17, 18. « I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part, they have supplied. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. » Through these men the Corinthians wrote, and asked the Apostle about those who have married. Through them he also sent this epistle. For it was not, as some have supposed, the blessed Timothy who carried these letters; but he was indeed sent to them
and it is likely that after fulfilling some other duty in another city, he then arrived to them. For the things written about him hint at this: "If Timothy comes," he says, "see that he be with you without fear." A He commended these men more diligently, lest, suspecting that they had been their accusers, they might feel some distress.
VERS. 19. "The churches of Asia salute you." This also he added for the sake of utility, showing the course of the preaching. "Aquila and Priscilla salute you much in the Lord, with the church that is in their house." B The divine Apostle lived with them, for they themselves were also tentmakers by trade. And these, on account of their great virtue, made even their house a church, choosing to do only those things that befit the church.
VERS. 20. "All the brethren salute you. Salute one another with a holy kiss." He expelled dissension, and bound them to one another through the holy kiss.
VERS. 21. "The salutation of me Paul with my own hand." I, he says, dictated the epistle, but I have added the salutation with my own hand, by these letters showing that all that is written is mine. "If any man love not the Lord Jesus Christ, let him be anathema." Let him be a stranger to the common body of the Church who does not possess fervent affection for the Master Christ. C And through this, he struck fear into those who had already been reproved. And indeed those who are in love do not wish to have any partner in that love; but the divine Apostle desires to have all men as partners in love, and cuts off from the Church those who are not such. "Maranatha." This word is not of the Hebrew language, as some have supposed, but of the Syrian tongue; and it is interpreted, "The Lord is come." D He placed it there, lowering the eyebrow of the Corinthians who boast of their eloquence, and teaching that there is need not of learning, but of faith.
VERS. 23, 24. "The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen." He prayed for the grace of the Lord Jesus for them according to custom, but he did not add his own love without reason; rather, he was teaching that, being moved by the love he had for them, he had used somewhat harsher words, imitating the paternal affection of a father, and desiring their salvation. But let us reap the utility from this, and let us love the Master who has loved us, so that we may not be partakers of the apostolic excommunication, but may be deemed worthy of the apostolic tabernacles, in Christ Jesus our Lord, with whom to the Father, together with the all-holy Spirit, be honor and [glory].
Amen. The First Epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, INTERPRETATION OF the SECOND EPISTLE to THE CORINTHIANS.
AARGUMENT. The Corinthians had indeed derived great benefit from the former Epistle, and furthermore, men who were in every way excellent and admirable—first Timothy, and after him Titus—had increased their profit; for both had been sent to them. But again, certain of those from among the Jews who had believed, while embracing the legal way of life, went about everywhere and kept accusing the apostolic teaching, calling the divine Paul an apostate and a violator of the Law, and enjoining everyone to keep the Law; and this very thing they had enacted at Corinth also. The divine Apostle B therefore writes, having already reached Macedonia as he had promised; and first he weaves an apology that he had not yet arrived among them, not because he had failed to fulfill his promise—for he had promised to see the Macedonians first and then to come to them—but because he had spoken thus in the former Epistle: "I will come to you when I shall have passed through Macedonia; for I am passing through Macedonia; but with you perhaps I will stay, or even winter, that you may bring me on my journey whithersoever I go." He did not, therefore, act contrary to his promises, but since he had lingered longer in Ephesus, he teaches them the causes of his delay. He also grants pardon to him who had committed that shameful C deed. Then he compares the Old Scripture with the New, not treating the former with contempt, but showing the latter to be more excellent. After these things he enumerates his own labors, not serving the desire for honor, but refuting the falsehood of those who were deceiving them. He also exhorts them to take care of the saints, inciting them to liberal support by the mention of the Macedonians. He also sets forth the list of his own sufferings, D teaching that this is the character of the heralds of the truth. This is...
therefore, the argument of the Epistle. The interpretation of each individual passage will teach the meaning of the things written therein more accurately.
CHAPTER I.
A Ver. 1, 2. "Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the Church of God 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." Both indeed, Timothy and Titus, were sent to them; but he did not write the name of blessed Titus in these letters, because he had determined to use his ministry to carry them; for it was through him that he sent this Epistle. He calls them the "Church of God," again bringing them to concord and showing them the Lord and Benefactor. He also united with them all those who in that nation had believed, declaring that all who had been deemed worthy of salvation are one body.
Ver. 3. "Blessed be God." Here one must pause, "And the Father of our Lord Jesus Christ." For God is our God, but He is the Father of our Lord Jesus Christ. B The Lord Himself also taught us this distinction, and in the holy Gospels He said: "I confess to Thee, Father, Lord of heaven and earth," clearly teaching that He is indeed His Father, but the creator and Lord of the creation. "The Father of mercies, and God of all consolation." That is, from whom mercies flow as from a fountain, and [from whom] compassion streams forth, and who employs paternal pity toward us.
Ver. 4. "Who consoleth us in all our tribulation, that we may be able to console those who are in any pressure, through the exhortation by which we are ourselves exhorted by God." C Relating the temptations that had befallen him, he has placed the remedies for the temptations first, and shows that the God of all offers comforts equal to the temptations. Thus also the blessed David said: "According to the multitude of my sorrows in my heart, Thy comforts have gladdened my soul." Following his usual custom of employing a modest mind, he said that he receives consolation not for his own sake, but for the sake of the people.
Ver. 5. "For as the sufferings of Christ abound in us, so also through Christ our consolation aboundeth." He has used the word "abound" both for the sufferings and for the consolation, D showing the magnitude of both the former and the latter.
Ver. 6, 7. "Whether we are troubled, it is for your exhortation and salvation, which worketh in the endurance...
of the same sufferings which also we suffer. And our hope for you is firm; whether we are comforted, it is for your exhortation and salvation; knowing that A as ye are partakers of the sufferings, so also of the consolation." It is for your sake that we fall into sufferings of every kind; for if we were not willing to bring you the saving proclamation, no one would have brought these sufferings upon us. But since we are concerned for your salvation, we receive on the one hand the assault of dire things from our adversaries, and on the other hand, we reap consolation from the Lord God. Wherefore we enjoy both those things and these for your sake. And ye are partakers with us in both, inasmuch as ye make what is ours your own.
Ver. 8. "For we would not, brethren, have you ignorant B of our tribulation which happened to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life." By many expressions he signified the magnitude of the danger. For "pressed," and "above strength," and "out of measure"—this signifies the same thing, and in addition to these, "that we despaired even of life." He says this, that the danger was so great that, being at a loss, we gave up even on living. I think that he refers to the riot incited by Demetrius the silversmith.
Ver. 9. "But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead." The Lord did not permit the sentence of despair to take effect; but he ensured that the threats of death did not proceed beyond our suspicion, that we might not trust in ourselves, but seek his aid. He called the sentence of death the "answer of death." C He made mention of the resurrection of the dead very appropriately, teaching that it was equivalent to raising the dead, to have been delivered from those greatest of dangers.
Ver. 10. "Who delivered us from so great deaths, and doth deliver." Then, as if he had the things that had already happened as a pledge of those to come, he added: "In whom we trust that he will yet deliver us." And as is his custom, teaching modesty, he adds:
Ver. 11. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf." For this being done, many will praise God for us, seeing us going through dangers and escaping them by divine intervention.
Ver. 12. "For our rejoicing is this, D the testimony of our conscience." The testimony of conscience provides us with boldness. And what is this conscience of yours? "That in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward." That which we were taught by divine grace, he says.
we exhibit naked to all, mixing nothing of our own with it. By "fleshly wisdom" he means here not eloquence, but malice and craftiness. He tacitly censures those impostors as having corrupted the preaching, and as preaching what seemed good to themselves. B
Vers. 13, 14. "For we write no other things unto you, than what ye read or acknowledge. And I trust ye shall acknowledge even to the end, even as also ye have acknowledged us in part." For we do not, as some attempt to slander us, think one thing and preach another; and the experience of these things bears witness to this. For what I taught you when I was present, these things I write when absent, and these things I hope to preach for all time to come. Furthermore, he did not add "ye have acknowledged us in part" without purpose, but to prick them, as those who had not entirely repelled the calumnies that had been brought against him. "That we are your rejoicing, even as ye also are ours, in the day of the Lord Jesus." Everywhere he observes his rule of speaking modestly about himself. Moreover, he here places his disciples in the same rank with himself; for he says that they rejoice in him, and he in them, in the day of the Lord’s appearing.
Vers. 15, 16. "And in this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judæa." Some thought that the Apostle spoke things contrary to himself, because in the former [epistle] he had promised to see the Macedonians first, and then to come to them; not attending to the fact that those were promises, but here he disclosed his own intention. For he said that he wished to come to them first, then to pass through them into Macedonia, and again to come from thence to them, that they might have a "second benefit," that is, a double joy, so that they might receive him twice. "But this, indeed, I wished, but some causes hindered me"; these he explains after a little, making his apology at greater length. C
Vers. 17. "When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay?" He has set down two contraries; of which the first is this: I am not fickle, nor do I have sudden shifts of mind, so that I choose this now, and that at another time. The second is this: neither am I a slave to impulse, that I should satisfy desire in every way. For this is what he says: "Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay?" For he who follows the desires of the flesh is dragged by his own thoughts, even though they be very absurd and alien; but he who consults prudently, even if he has something good in mind, D
A if he notices that it is not profitable for others, he does not carry his plan through to the end. That we willingly offer to you whatever we perceive to be useful for you, without any hesitation, our preaching is witness. For we have presented this to you many times without having changed our words. For this is what he added:
VERS. 18. "But as God is faithful, our word to you was not Yes and No." He referred this to that which was said, "Did I use levity?", calling them to witness that he had not provided them with a preaching that was in the least ambiguous, as one who always taught the same things and could not endure to change anything. B
VERS. 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, but in Him it was Yes." Instead of the preaching, he has put Him who is preached. He says, then, that the word concerning the Son of God, which I and Silvanus and Timothy preached, did not have any contradiction, nor did we preach these things at one time and other things at another; but we have always presented the same doctrine to you. I consider Silvanus to be called Silas; for he was his companion in his bonds in Philippi. Having left him behind in Beroea of Macedonia, he reached Athens. When this man arrived in Corinth with Timothy to join him, he became a helper in the preaching. We also find changes of other names; for he called Priscilla, Prisca, in his Epistle to the Romans. C
VERS. 20. "For as many as are the promises of God, in Him is the Yes; therefore also through Him is the Amen to God for our glory." Many are the promises of God: the resurrection of the dead, the incorruption of the body, the unending life, the kingdom of heaven. But the God of all has bestowed these things through the only-begotten Son. For which reason we also offer to Him through Him the hymn of thanksgiving. He did not add the *Amen* here without cause, but to teach that it is not only the priest praying who offers the hymn, but also he who adds the *Amen* participates in the offered doxology. D
VERS. 21, 22. "Now He who establishes us with you in Christ, and has anointed us, is God. Who also has sealed us, and given the earnest of the Spirit in our hearts." God is the cause of these good things; for He Himself granted us firm faith in Christ, He Himself anointed us, and deemed us worthy of the seal of the most holy Spirit, having bestowed upon us this grace as a sort of earnest of future good things. By "earnest"—
A He signifies the magnitude of the things that are to be given; for an earnest is a small part of the whole. Then He teaches more clearly why He had wished to see them earlier, but had promised to come to them after the Macedonians.
Ver. 23. "But I call God as a witness upon my soul, that it was to spare you that I did not come again to Corinth." Wishing to persuade them that the divine Apostle was speaking the truth, He called upon the Inspector of thoughts as a witness. Then He softens the harshness of what was said; for it was harsh, and full of a threat, that it was in order to spare them that He was putting off his journey to them; and He says: "Not that we lord it over your faith, but we are coworkers of your joy." B He placed this in because it was a suspected matter; for since it was likely that some would say, "What then? Did we believe for this reason, that we might submit to servitude, and be chastened by you as by a master?" He necessarily subjoined that He had said these things, not as playing the master over them, but as one who is a coworker of their spiritual joy. "For by faith you stand."
Chapter II
ver. 1. "But I determined this for myself, that I would not come to you again in sorrow." According to the construction, the word "indeed" is missing, so that it should be: "For by faith indeed you stand." And He says this: I do not find fault with you at all regarding the faith; for you possess its health. But other things are being committed by you, which stand in need of some correction. But it did not please me, C when coming to you, to cause sorrow to those who are sinning. Moreover, the word "again" is joined to "in coming," not to "in sorrow."
ver. 2. "For if I make you sorrowful, then who is he who makes me glad, except the one who is made sorrowful by me?" For what gladdens me as much as the sensitivity of those who are being rebuked? For that very thing provides evidence of the benefit that results from the rebukes.
ver. 3. "And I wrote this very same thing to you, that when I came I might not have sorrow from those from whom I ought to have joy, having confidence D in all of you, that my joy is that of all of you." For this reason the letters anticipated my arrival, so that through them, the remedy having been applied, it might procure joy for me. And of this you also are participants, inasmuch as you consider what is ours to be your own.
ver. 4. "For out of much tribulation and anguish of heart I wrote to you with many tears, not that you should be made sorrowful, but that you might know the love which I have more abundantly for you." He had dealt more severely with them in the previous letters. He teaches, therefore, that He had not written those things simply because He wished to cause pain, but because He was procuring the medicine for those who had sinned, on whose account He also accepted the greatest pain, and He wrote to them with confidence, manifesting the affection of His soul toward them. Then He also reveals the cause of the sorrow.
VERS. 5. « If any man has caused sorrow, he has not caused sorrow to me, but in part, that I may not burden you all. » A He wished to say something greater, and to show that the whole body of the Church shared in the grief; but, leaving the others behind, he makes mention of them alone. For this is what “in part” signifies, as well as “that I may not burden.” Then he uncovers his fatherly affection.
VERS. 6, 7. « Sufficient for such a one is this rebuke, which is made by many. So that on the contrary you should rather forgive and console him, lest by excessive sorrow such a one should be swallowed up. » He shows, indeed, the intensity of the repentance when he speaks of “excessive sorrow.” Yet he calls the pardon “grace,” showing the sin to have been greater than the repentance. He has shown also the zeal of the Corinthians. For, he says, sufficient for such a one is this rebuke which is made by many. For all turned away from him as he had commanded. So strong was the tentmaker even in his writing, because of the power dwelling within him. He called “to be swallowed up” that which is to despair, and to fall away completely from the faith.
VERS. 8. « Wherefore I beseech you, that you confirm your love toward him. » Unite the member to the body, join the sheep to the flock, show him a warm affection.
VERS. 9. « For to this end did I write to you, that I might know your proof, if you are obedient in all things. » For it behooves you to cooperate not only with the cutter, but also with the one who binds up.
VERS. 10. « But whom you forgive anything, I also. » When he was carrying out the avenging sentence against him, he gave them no authority for any kind of leniency, since he saw they were not holding the scales of justice evenly. But after he learned that they had derived benefit from what he had written, he gives them authority to show bounty, and says: « But whom you forgive anything, I also. For I also, if I have forgiven anything, to whom I have forgiven it, it is for your sakes. » B By these words he intimates that they offered a petition on behalf of the one who had sinned through the blessed men Timothy and Titus. And lest anyone might suppose that he was neglecting the care of justice for the sake of favor shown to men, he added: « In the person of Christ. » This, he says, I do as if Christ were looking on, and regarding as valid what is done. He mentions the cause:
VERS. 11. « That we might not be circumvented by Satan: for we are not ignorant of his devices. » C For the chief enemy of mankind knows how to inject thoughts of despair many times, and through them to plot ruin. Having inserted these things in this way, he returned to the sequence of the account previously set forth. For when he had narrated the things that had happened to him in Asia, he felt compelled to say... D
that he had preached the divine Gospel to them sincerely. A Thence he revealed his love for them, having said that he desired to see them before the Macedonians; then, having explained the reasons for the delay, and having called to mind the sorrow, and having brought back into the catalogue the one who had been separated from the Church, he returned to the sequence of his narrative.
VERS. 12, 13. « But when I came 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 my brother Titus; but taking leave of them, I went forth into Macedonia. » He says that he had reached Troas not for any other reason than for the sake of the preaching alone, and that he was greatly grieved in his soul, seeing many approaching the preaching, but not having a fellow-worker for their care. For Titus, whom I had sent to you for your benefit, had not yet arrived to us. For which reason, as not having a partner in my labors, I left them and went abroad. Yet he did not mention the most blessed Titus in vain at the present time; but since he was about to deliver these letters, he wished to show the virtue of the man. And he has done this adequately, having taught that with him absent, although many were approaching the preaching, he could accomplish nothing of what was necessary. For this reason he also called him a brother, and added the epithet, teaching his genuineness.
VERS. 14. « But thanks be to God, who always leads us in triumph in Christ, and makes manifest the odor of his knowledge through us in every place. » C But through all things we praise God, who, wisely governing our affairs, leads us here and there, making us manifest to all, and through us offering the knowledge of piety. Now he called the present knowledge the "odor of knowledge," teaching two things at once: both that this is a small part of perfect knowledge, and that the latter indeed lies hidden now, but in due time will be made manifest, according to the image of incense, which is often brought to the fire in some chamber, and sends forth its fragrance outside. Those who are partakers of it do not see it, yet they enjoy the odor.
VERS. 15, 16. « For we are the good odor of Christ to God among those who are being saved and among those who are perishing: to the one an odor of death unto death, but to the other an odor of life unto life. » D We indeed offer the fragrance of Christ to all, but not all who partake of it attain salvation. For to eyes affected by sickness, light is harmful and hostile; yet it is not the sun that brings the injury. They say also that vultures flee from the fragrance of perfume. Yet the perfume is nonetheless perfume, even if vultures flee it. Thus also the salutary preaching brings about salvation for those who believe, but brings destruction upon those who do not believe. « And who is sufficient for these things? »
A But we do not accomplish these things ourselves, but the grace of the Spirit through us. For we do not even consider ourselves worthy of this ministry.
VERSE 17. « For we are not, as the many, peddling the word of God, but as of sincerity, but as from God, in the sight of God we speak in Christ. » Here, then, he joins battle against his adversaries and teaches that while he himself offers teachings brought about by divine grace, they peddle the divine word, making it into a fable and mixing their own thoughts with grace, just as those who mix pure wine with water, according to the prophecy which says: « Your retailers mix wine with water » (Isa. I, 22). Then, since he has struck at them but testified to the truth concerning himself, he necessarily adds:
CHAPTER III.
VERSE 1. « Do we begin again to commend ourselves? » It was not for us to say these things, but for you, who know precisely both our affairs and theirs. And he persists in pricking them with his discourse: « Or do we need, as some, letters of recommendation to you, or from you? » By these words he implies that some of those imposters were both recommended to others by some people, and in turn were equipped with letters of recommendation from them for others. And since what has been said is sufficient to strike them, he offers a remedy in what follows, saying:
VERS. 2. « You are our epistle, written in our hearts, known and read by all men. » We have no need of letters; for the things themselves bear witness to us, and we have an animate epistle which commends us to you: your faith, which is celebrated everywhere on land and sea. For we, having delivered you from error, have brought you to the light of the knowledge of God. For the following words signify this:
B VERS. 3. « Being manifested that you are an epistle of Christ, ministered by us. » And why do I say "by us"? For you are the epistle of our Savior Himself. For the words of the preaching are His, but we are the ministers of the letters. « Inscribed not with ink, but with the Spirit of the living God, not in tablets of stone, but in tablets of flesh, of the heart. » C Leaving behind those who taught the contrary, he passes over to the facts and teaches the difference between the two Testaments. For the one was engraved on tablets of stone, but the other was written into rational hearts.
VERS. 4, 5. « And such confidence we have through Christ towards God. Not that we are sufficient of ourselves to reckon anything as from ourselves; »
It is opportune that he remembers the God of all, since those who preached the contrary said that God requires the observance of the Law. He says, therefore, that we have confidence in the God of all, since Christ has given us this confidence. We do not think highly of ourselves, nor do we bring forth preaches woven from our own reasonings. « But our sufficiency is from God, » (v. 6) « who also made us sufficient ministers of the New Testament, not of the letter, but of the spirit. » For God, the Lord of all, has provided us with sufficient power to minister the grace of the Spirit. For we do not bring forth the old letters of the Law, but the new gift of the Spirit. « For the letter kills, but the spirit gives life. » B He has set forth both from their end; for the Law punished those who transgressed, but grace gives life to those who believe. Then he makes the comparison more clearly.
VERS. 7, 8. « But if the ministration of death, written in letters, engraved on stones, was in glory, so that the children of Israel could not look steadily at the face of Moses for the glory of his countenance, which is disappearing: how will the ministration of the Spirit not be more in glory? » He calls the ministration of the Law the ministration of death, because the Law punished those who transgressed. If, therefore, he says, where there was punishment, and death, and letters engraved on stones, the one who brought these received such glory in his countenance that those who saw it could not bear the brightness emitted from it; then much more will those who serve the divine Spirit enjoy greater glory. For he called those who serve the Spirit the ministration of the Spirit, just as he called those who served the Law, that is, Moses, the ministration of death. For he makes a comparison between Moses and the preachers of grace, and he shows that the former brought written tablets, but the latter provide the grace of the most holy Spirit; and that the Law indeed punishes, while the Spirit gives life; and C that the glory which was present to him lasted for a short time, but the glory of these remains forever; and that there only Moses was a participant of the glory, but here not only the apostles, but also those who believed through them. Then he makes the comparison more broadly, so that he might show the superabundance of grace.
VERS. 9. « For if the ministration of condemnation is glory, much more does the ministration of righteousness abound in glory. » The Law condemned those who sinned, but grace, accepting them, justifies them through faith; for it leads them to the divine baptism and grants forgiveness. If, therefore, the one who served that [ministration] partook of glory, D much more will the ministers of this one attain greater [glory].
VERS. 10. « For even what was glorified has not been glorified in...
this part, on account of the surpassing glory. A For so great is the glory reserved for these men, that one would not reasonably say that the glory which came to Moses existed at all, if he were to look at these. For in the night, the light of a lamp seems most brilliant, but at midday it is hidden, and is not even thought to be light. Then also in another way: 11. « For if what is passing away was with glory, much more that which remains is in glory. » He called the law "passing away," as having ceased by the coming of the Lord Christ; but that which remains is the gift of grace, as being one that will not have an end. If, therefore, he says, that former thing attained glory, it is evident that this one will also attain it in much greater measure. 12. « Having therefore such hope, we use great B boldness. » We know the magnitude of the glory, and we suspect nothing, but with boldness we show forth the excellence of the grace. 13. « And not as Moses put a veil upon his face, so that the sons of Israel might not look intently at the end of what was passing away. » We have no need of a veil, as he did, for we are speaking to believers; and all who believe enjoy the splendor of the intellectual light. The discourse signifies that the most divine Moses, in prophesying the unbelief of the Jews, put the veil upon his face, teaching that they would not be able to see the end of the law. « For Christ is the end of the law for righteousness to everyone who believes. » Rom. x, 4. For this is what he said, that the sons of Israel might not look intently at the end of what was passing away. For he called the law "passing away," that is, ceasing; but the end of what was passing away is He who is preached under the law, that is, Christ. Then he shows C the truth of the freedom. 14. « But their minds were hardened. » Not by any other person hardening them, but by their own voluntary choice accepting this affliction. « For until this day the same veil remains unlifted in the reading of the Old Testament, because it is taken away in Christ. » The law wears the habit of Moses even until today, and the veil is laid upon those who attempt to read it without faith. 15. « But even to this day, when Moses is read, a veil lies upon their heart. » He called the law Moses, and the veil he called unbelief. Moreover, he also teaches how the veil can be removed. 16. « But when one turns to the Lord, the veil is removed. » Moses, while speaking D to the people, had the veil lying...
upon him; but when he approached God, the veil was removed. Thus, therefore, you also, if you wish to look to the Lord, will be freed from the veil of unbelief. Who, then, is this one to whom we must look?
17. « Now the Lord is the Spirit. » He shows the equal honor of God and the Spirit. For Moses turned his gaze to God, but we to the Spirit. And indeed, he would not, wishing to show that the new things are better than the old, have made mention of the Spirit, if he had known that the Holy Spirit was a created being. For if He is a creature, as the Arians and Eunomians wish, and we approach Him, but Moses approached God and the Father, then our things are much smaller than those of the ancients. But if they are not smaller, but greater, and much greater, then the Holy Spirit is not a created being, but possesses equal honor B and power. Yet they brazenly say that the Lord is called Spirit in this passage, not that the Spirit Himself is the Lord. But this is full of stupidity and impudence. For the divine Apostle made a complete comparison between the letter and the Spirit. Being written, he says, not with ink, but with the Spirit of the living God. And again: Not of the letter, but of the Spirit. And once more: For the letter kills, but the Spirit gives life. And again: How will the ministry of the Spirit not be in glory? It is clear, therefore, that the divine Apostle has called the most holy Spirit, Lord. What follows also confirms this. For he says: « But where the Spirit of the Lord is, there is liberty. » But if he had called the Lord, Spirit, he would have said: Where the Lord is. But he did not speak thus, C but called it the Spirit of the Lord, because through Him the grace of this has been granted. And lest anyone should suppose Him to be a minister, he necessarily added that the Spirit is the Lord.
18. « But we all, with unveiled face beholding the glory of the Lord, are transformed into the same image from glory to glory, just as from the Lord, the Spirit. » Moses alone enjoyed the glory; here, however, all who believe. He had a veil because of the weakness of the Jews; but we, who present doctrine to the faithful, have no need of a veil, but with uncovered face we behold the glory of the Lord, for we are not hindered by the film of unbelief. From thence we draw no small radiance of glory. But this is the property of those who possess a pure heart. D For just as clear water represents the countenances of those who look into it, and the orb of the sun itself, and the vaults of the heavens: so also a pure heart becomes a kind of mold and mirror of the divine glory. Thus also the Lord said: « Blessed are the pure in heart, for they shall see God. » From the glory
A of the divine Spirit, he says, into our glory, instead of, "From there we receive." This is what he added: "As from the Lord the Spirit." From this, it is also evident that he had previously called the Spirit "Lord."
CHAPTER IV
A VERS. 1. « Therefore having this ministry, even as we have obtained mercy, we faint not. » He clearly taught that he called the preachers the ministry of the Spirit; he says that he attained this out of pure benevolence. For this reason, he says, we endure with a stout heart the adversities that befall us.
VERS. 2. « But we have renounced the hidden things of dishonesty. » He refers to the circumcision B which those who had believed from among the Gentiles were preaching. He says this elsewhere also: « But what things were gain to me, those I counted loss for Christ. » And again: « Yea doubtless, and I count all things but dung, that I may win Christ. » — « Not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. » Again, he reproves those who, by the intermingling of the Law, corrupt the divine preaching, and who use craftiness, C not delivering the teaching with simplicity. We, however, he says, have witnesses of the truth, both those men who think rightly, and the Examiner of the conscience himself. Then, because he had said, « But we all with open face beholding as in a glass the glory of the Lord, » and there were many whom the film of unbelief hindered, and who were unable to gaze upon divine things, he necessarily added:
VERS. 3. « But if our gospel be also hid, it is hid to them that are lost. » He had said this above also: « To the one we are the savour of death unto death; and to the other the savour of life unto life. »
VERS. 4. « In whom the God. » A pause must be made here. « Hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. » He showed that unbelief is circumscribed to this present age; for in that other life, the truth is shown naked to all. D God blinded those men, not by instilling unbelief into them himself, but by observing their unbelief, he did not permit them to see the hidden mysteries. « Give not, » he says, « that which is holy unto the dogs, neither cast ye your pearls before swine. » And again: « Therefore speak I to them in parables: because they seeing see not; and hearing they hear not. » For there is need of knowledge and faith, in order to share in the light. For the sun is an enemy to weak eyes. But Christ, as the image of God, as God from
A God, He has called [Him]. For He shows the Father in Himself. Whence He says: « He that hath seen me hath seen the Father. »
VER. 5. « For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. » This he also wrote in the former [epistle]: « Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. » B Here, however, he has spoken even more humbly concerning himself; for he has pronounced himself not only the servant of Christ, but also of the faithful, on account of their love for Him. For this is what he said, « for Jesus' sake. »
VER. 6. « 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. » He who of old, he says, produced the nature of light by His word, and said, « Let there be light, » He it is who now, not by that [former] light, but by His own, has illuminated our minds, that we might behold His glory through Him—through Christ. But the phrase, « in the face of Jesus Christ, » has this meaning: Since the divine nature is invisible, it is beheld as far as is possible through the assumed humanity, which shines with the divine light and emits its rays. And it is manifest from hence also, that it is not God who has implanted unbelief in the unbelievers, He who has bountifully bestowed upon all the radiance of the intelligible light; but they themselves have loved unbelief, and He, as they were unwilling to look, did not present the ray to them.
VER. 7. « But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. » Since the things said concerning the preachers of the New Testament were great, and they were seen to be enduring most severe [hardships], he necessarily taught that these things also proclaim the power of God. And [by] treasure he likens the grace of the Spirit that has been given; and [by] earthen vessel the nature of the body. And the greatest proof of the power of God is that this [vessel], while receiving innumerable blows, does not lose the treasure. Then he recounts the catalog of temptations, and shows the assistance of God which corresponds to them. C
VERS. 8, 9. « Perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. » For if nothing of these had assailed us, the greatness of the divine power would not have been demonstrated. But because we appear as plants in fire, yet flourishing, we proclaim through what we suffer—that we are kept unharmed—the power of God who protects us. But the words, « perplexed, but not in despair, » mean this: « In difficult situations and those in which the outcome is hard, we find the way of salvation. » D
A
VERS. 10. « Always carrying about in the body the mortification of the Lord Jesus, that the life also of Jesus may be made manifest in our body. » Thus he says elsewhere too: « If we suffer with him, that we may be also glorified with him. »
VERS. 11. « For we who live are always delivered unto death for Jesus' sake; that the life also of Jesus may be made manifest in our mortal flesh. » For this reason we gladly accept the deadly dangers for the sake of the Master, that we may partake of his life, and by giving up our transitory life, may obtain the immortality of the body. The word « always » refers to the perfect composition; for he meant to say: « For we who live. »
VERS. 12. « So then death worketh in us, but life in you. » For it is for your salvation that we undergo these dangers; for it is among dangers that we offer you the teaching; and while we are in peril, you enjoy life. Since he mentioned eternal life, and this exists in hope, and what is hoped for is not seen, he recalls the prophetic voice, showing that the saints who lived of old were also illumined by faith.
VERS. 13. « But having the same spirit of faith, as it is written: I believed, for which cause I have spoken; and we also believe, for which cause we speak also. » He has brought forward this testimony very appropriately. For when blessed David in the preceding psalm had said: « Who hath delivered my soul from death, my eyes from tears, and my feet from slipping. I will please the Lord in the land of the living » (at that time that land was not yet seen), beginning the following psalm, he said: « I have believed, therefore I spoke. » It is the same Spirit, he says, that spoke through them, and speaks through us. B C
VERS. 14. « Knowing that he who raised up the Lord Jesus, will raise us up also with Jesus, and will set us with you. » The Master underwent death for the sake of all, that we might all be partakers with him in the resurrection. We believe, therefore, that through him he will make us superior to death, and will bring you and us together to the dread tribunal.
VERS. 15. « For all things are for your sakes: » that is, for those who believe. For he did not speak only of the Corinthians, but of all who have received the preaching. « That grace abounding through many may abound in thanksgiving unto the glory of God. » For, taking care of the common salvation of all, he managed the dispensation of Christ the Lord. It behooves us, therefore, to render him hymns incessantly.
VERS. 16. « For which cause we faint not. » We are not dismayed, nor do we lose heart, but bear everything bravely. « For though our outward man is corrupted, » (inasmuch as the outer man is corrupted, so much the more is the inner man renewed). D
A For the soul receives the greatest gain when it employs courage. Then it compares the sorrows of the present life with the good things that are expected.
v. 17. « For this, the light momentary affliction of our, in exceeding, to exceeding, eternal weight of glory works for us. » And by « the momentary, » he indicated that which is brief and temporary. He contrasts « the eternal » with « the momentary »; and with the « light » and trifling, he contrasts the « heavy, » that is, that which is of great value; and « in exceeding » with « to exceeding »; and with the « affliction, » not « relief, » but « glory, » which is much greater. And because these things were seen, but those were not manifest, he fittingly added:
v. 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. » But not only are the afflictions temporary, but so also are the reliefs of the present life. We must not, therefore, remain attached to things that are perishable, but wait for the enjoyment of eternal goods.
CHAP. V.
v. 1. « For we know that if our earthly B house of this tabernacle were dissolved, we have a building from God, a house not made with hands, eternal in the heavens. » He calls the « earthly house » the manner of life of the present time, and the « tabernacle » the body. If, therefore, he says, the present things have an end, we have « the house not made with hands, » the eternal, the heavenly. For he has set in opposition the heavenly to the earthly, the eternal to that which is dissolved, and the « not made with hands » to that which is constructed by men.
v. 2. « For in this we groan, earnestly desiring to be clothed upon with our habitation which is from heaven. » He has called immortality a « habitation » here; and he said « from heaven » because the gift is sent down to us from there. He did not say, « to be clothed, » but « to be clothed upon, » since we are not putting on another body, but this which is corruptible puts on incorruption.
v. 3. « If indeed, being clothed, we shall not be found naked. » C For all men will be clothed with the garment of incorruption, but not all will share in the divine glory. He calls those « naked » who have been stripped of glory; among whom the Apostle also placed himself, teaching both the Corinthians and all men to use moderation.
v. 4. « For we who are in this tabernacle groan, being burdened; in that we do not wish to be unclothed, but clothed upon. » We groan, not wanting to be delivered
from the body, but desiring to be free from its passions. For we do not long to put off the body, but to put on incorruption. We shall know how this will come to pass: « That the mortal might be swallowed up by life. » Just as light rising causes darkness to vanish, so does life that is void of destruction utterly abolish corruption. A
v. 5. « Now He who has wrought us for this very thing is God, who also has given to us the pledge of the Spirit. » Thus did the Creator arrange our affairs from the beginning; and anticipating the transgression of Adam, He prepared a medicine suitable to the wound. He has also bestowed upon us the pledge of the Spirit. He has set this forth, showing that the promises concerning future things are true, by means of the miracles which were wrought through the Spirit. B
vv. 6-8. « Being therefore always confident, and knowing that, while we are at home in the body, we are absent from the Lord. (For we walk by faith, not by sight.) We are confident, I say, and have a good will rather to be absent from the body, and to be present with the Lord. » He does not say this because we are far from the Lord while joined to this mortal body, but because we do not now see Him with the eyes of the body, whereas then we shall both see Him and shall be with Him. For now, he says, we do not see the very things that are awaited, but we see them only through faith. For this reason we desire to be absent from the body and to be present with the Lord. By these words he teaches us not to fear death, but to long for the departure from this life. C
v. 9. « And therefore we strive, whether absent or present, to be well-pleasing to Him. » For faith is not sufficient for salvation, but it is fitting to honor and heed the Benefactor in all things. He used the word « strive » in place of « we show zeal and alacrity of soul. » He shows, moreover, from another point of view, that the possession of virtue is necessary.
v. 10. « For we must all be made manifest before the judgment seat of Christ. » He did not say « to stand, » but « to be made manifest. » This is sufficient both to frighten those who are insensitive to their own evils, and to cause them to heal the wounds of their sins, so that these may not become manifest to all. And again, from another standpoint, he increases the fear: « That each one may receive according to what he has done while in the body, whether it be good or evil. » For since the Judge is just, He will provide to each one recompense corresponding to what has been done in life. At the same time, he shows that both the souls that are honored and those that are punished receive their requital along with their bodies. D
v. 11. « Knowing therefore the fear of the Lord, we persuade men, but we are made manifest to God. » This...
fear A which constrains us, we have, and we endeavor to correct those who have false opinions about us, and to teach how our affairs stand, although we know clearly that the God of all is the overseer of all things. « And I trust that we are made manifest in your consciences. » I think that you do not need our words, as you know our aim correctly.
v. 12. « We do not commend ourselves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart. » He again wins them over, bearing witness to their affection toward him. I do not say these things for your sake, he says, but that you may learn how it behooves you to defend your teacher, and to convict the lying of those opponents who wear a double mantle, and who think one thing and speak another. B
v. 13. « For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. » Here he called humility « soberness »; and by « being beside ourselves » he meant the recounting of those things he had rightly achieved. And both, he says, I do with right reason.
v. 14, 15. « For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. » He joined these things again to the former sequence. For when he had said, « Wherefore we labor, that, whether present or absent, we may be accepted of him, » he necessarily showed the cause of this love. C We are set on fire, he says, by the love of Christ, considering that when we were all subject to death, He alone accepted death for our sake, so that He might procure life for us through the Spirit. For which reason, we have deemed it just to live for Him, and to order our life according to His laws; for we owe Him this debt.
v. 16. « Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. » For having learned that death was destroyed by the Master’s death, we do not recognize any man as being mortal henceforth. For even if the Master Christ Himself possessed a passible body, yet after the passion He rendered it incorruptible and immortal. D
v. 17. « Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. » It behooves, therefore, those who have believed in Christ to live as in a new creation; for having been made new through
the all-holy baptism, we have put off the old age of sin. A
VERS. 18. « And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation. » He declares the ineffable philanthropy of God. For he says, it was not that He Himself was reconciled to us—although He Himself was the one who had been insulted by the transgression—but rather He reconciled us to Himself, not by making use of a human mediator, but by appointing the Only-begotten Son as mediator of peace. And He has entrusted to us the evangel of reconciliation.
VERS. 19. « To wit, that God was... » Here one must make a pause. « ...in Christ reconciling the world unto himself. » For God, the Lord of all, through Christ, effected the reconciliation toward men. And what is the manner of these things? « ...not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. » He bestowed the remission of sins, and He ordained us as ministers of peace. B
VERS. 20. « Now then we are ambassadors for Christ. » Since he said that he was appointed a minister of reconciliation, he necessarily sets forth the nature of the embassy, and demonstrating the credibility of the embassy, he adds: « ...as though God did beseech you by us. » And what are you acting as an ambassador for? « We pray you in Christ's stead, be ye reconciled to God. » These things are sufficient to bring even the most obstinate to shame. For first he said that when He was slain, not only did He not grow angry, but He even sent us as ambassadors, so that we might persuade all men to show reverence for His clemency, to be suffused with shame at the slaughter of Christ, and to be reconciled to the Creator, and God, and Lord. He adds, moreover, to the things already said, even the ignominy of the Passion. C
VERS. 21. « For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. » For being free from sin, He endured the death of sinners, that He might dissolve the sin of men; and having been called what we ourselves were, He called us what He Himself was. For He bestowed upon us the riches of righteousness.
CHAPTER VI
VERS. 1. « We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. » For since he said, « We are ambassadors for Christ, » he necessarily teaches that those who exercise the embassy offer aid to those whom they exhort, so that they may receive the profit of divine grace, and not show the dispensation (the office of the teacher) to be empty and vain by exhibiting a life contrary to it. D
VERS. 2. « For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee. » Having used the prophetic testimony, he amplifies the exhortation. « Behold, now is the accepted time; behold, now is the day of
A salvation. » For life rushes toward its end, and even if we are not now partakers of salvation, after we have departed from here, we shall not be destitute of it. Then he proceeds to detail his own labors undertaken for their benefit.
B VERSE 3, 4. « Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God. » We strive that we may give not even the smallest occasion of scandal to anyone, but that in all things we may show ourselves worthy of the ministry of God. What, then, are the forms of this ministry?
« In much patience, in tribulations, in necessities, in in anguish, (VERSE 5.) in stripes, in imprisonments, in seditions. » He has variously expressed the things that come from without. He adds, however, to these involuntary labors, those which are chosen by his own will.
« In labors, in watchings, in fastings, (VERSES 6, 7.) in chastity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in charity unfeigned, in the word of truth, in the power of God. » For he was not content with only those tribulations which were brought upon him from without, but he himself devised discipline for the body, not only by fasting and watchings, but also by the labor of his hands: for this he says, « in labors. » By *chastity* he means the contempt of money; for he did not even accept the necessary use of things from the Corinthians. By *knowledge*, as I suppose, he means doctrine: for this also is laborious. Then *long-suffering* toward outsiders, *kindness* toward one's own people, [and] the observance of the most holy Spirit: for he followed the promptings of this Spirit. He calls *charity unfeigned* that which is sincere and genuine, which is not seen in appearance, but is confirmed by the deed itself. And *the word of truth* [is] the preaching of piety. He ascribes all these things to the divine power: for, helped by that power, he brought to C perfection those things which were spoken of.
« By the armor of justice on the right hand and on the left, (VERSES 8-10.) by honor and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet known; as dying, and behold we live; as chastised, and not killed; as sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things. » Everything is diametrically opposed: honor and dishonor, evil speaking and good report, life and death, joy and sadness. But yet, he declared both these and those to be the armor of justice, and through things that are contrary, he tempered the one virtue. For neither did glory lift him up, nor did dishonor cast him down; neither did good report puff him up, nor did evil report grieve him; but, walking through contrary things, he remained immutable. He calls *right* those things that seem to be pleasing to the mind, and *left* those that are contrary, imposing the names according to common opinion. It is also worthy to admire those things that are at the end. For having said, « as needy, » he did not add, « but abounding in necessities, » but, « yet enriching many »; for indeed, from all...
A he collected money and sent it to the poor; and he who had nothing was the master of any pious family.
VERS. 11. « Our mouth is opened unto you, O Corinthians, our heart is enlarged. » Your love compels me to say these things; for I carry you all within myself. Such is the nature of charity: it enlarges the hearts of those who possess it. The following sequence indicates this.
VERS. 12. « Ye are not straitened in us. » For he who is disposed with a hostile mind toward someone drives even the very memory of him from his thought. « But ye are straitened in your own bowels. » He accused them of the greatest crime, in that he showed that he had received them all within the spaciousness of his own heart, but proved that they were unwilling to B make a similar return, but were straitened in one man. Hence he subjoined:
VERS. 13. « Now for a recompense in the same, I speak as unto my children. » Since he pricked them with the accusation, he soothes them with the name of children.
« Be ye also enlarged. (VERS. 14.) Be ye not unequally yoked together with unbelievers. » Give me back an equal love; do not imitate oxen that pull in another direction, and bow the yoke, preferring the deceit of the faithless to our teaching.
« For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (VERS. 15, 16.) And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? » By all these things he showed that the opposing teachers were the promoters of unrighteousness and darkness, C and ministers of the devil; for he called the devil Belial. « For ye are the temple of the living God. » Then by prophetic testimony he showed the truth of what he says.
As God says: « I will dwell in them, and walk in them; and I will be their God, and they shall be my people. (VERS. 17, 18.) Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing. And I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. » After he taught them by prophetic doctrine both to flee association with their adversaries D and consoled them with divine promises, he also brings forward his own admonition.
CHAPTER VII
VERS. 1. « Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. » Here he calls the soul spirit;
he calls communion with idols the defilement of the spirit, and transgression in action the defilement of the flesh. A
VERS. 2. « Receive us. We have wronged no man, we have corrupted no man, we have defrauded no man. » He does not speak contrary things, at one time praising them and at another accusing them. For they did possess virtues, and they did transgress as men; and he praises them for the former, but accuses them for the latter. His goal, through both praises and rebukes, is to train them in the highest philosophy. Here, indeed, he hints at some who had been led away by those impostors, and who had accepted the slanders against him. B Hence, defending himself, he says: « We have corrupted no man, we have defrauded no man, » meaning: neither have we used deceitful words, coloring falsehood with malice, nor have we preached for the sake of money. As for the expression, « receive us, » he says this to those who are narrow-hearted and do not possess love. For this is what he said above: « Be ye also enlarged. » And since he said, « We have defrauded no man, » he necessarily added:
VERS. 3. « I speak not this to your condemnation. » As if to say: I have not said these things to you to reproach you with the filth of avarice. For I have already said that you are in our hearts to die together and to live together. And he continues to soothe them. C
VERS. 4. « Great is my boldness of speech toward you. » As a father to children, as a teacher to disciples. « Great is my glorying of you. » For I boast of you, and I proclaim your faith everywhere. « I am filled with comfort, I am exceeding joyful in all our tribulation. » For the remembrance of you becomes the cause of all my consolation. Then, again, he explains his trials.
VERS. 5. « For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. » For not only did the struggle against our adversaries grip us, but the care for those who were weaker also consumed us. For he feared lest they should turn to the worse. D
VERS. 6. « But God, who comforteth those that are cast down, comforted us by the coming of Titus. » His goal here is both to demonstrate the virtue of the blessed Titus and to kindle their love for him. For he it was who carried these letters, and therefore he said that his arrival, as soon as he appeared, sufficed to dispel the onslaught of troubles.
VERS. 7. « And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me. » He further increased my gladness as well with the reports about you; for he reported to me how you desire to see me, and how you lamented the committed transgressions,
and as much zeal as you took up on my behalf against those who opposed me. A And so I rejoiced all the more. (VERS. 8.) "For even if I made you sorry with my letter, I do not regret it, although I did regret it." For having learned these things, I received great joy, although I was very pained that I was compelled to make you sorry by those letters. For I see that that letter, even if only for a time, made you sorry. (VERS. 9.) "Now I rejoice, not that you were made sorry, but that you were made sorry to repentance." For you were made sorry according to God, that you might suffer no loss from us. For even if those letters distressed you for a little while, yet they brought about the greatest benefit. I, however, rejoice, not in the grief itself, but in seeing the fruit of the grief; for that grief sprouted into praiseworthy repentance.
VERS. 10. "For godly grief works repentance into salvation not to be regretted: but the grief of the world works death." For to be pained over one's transgressions brings about true salvation. He called the "grief of the world" that which is felt for the loss of money or for the death of children or wives, the excess of which is known to bring about death. This is why those who have lamented beyond measure often also repent of their grief. But those who lament their sin, even if they lament immoderately, reap joy, not receiving any reason for repentance.
VERS. 11. "For behold this very thing, that you were made sorry according to God, what B diligence it worked in you: nay, defense, nay, indignation, nay, fear, nay, longing, nay, zeal, nay, retribution." Having received the rebuke of the letter, you put forth every effort toward an excuse; you armed your anger against those who had sinned; you received the divine fear; you longed for us even more ardently than before; and having taken up a righteous zeal, you wept for the broken laws. "In all things you have shown yourselves to be pure in the matter." You showed clearly that you did not sympathize with the evil deeds done by them; for this is what he means by "pure."
VERS. 12, 13. "Therefore, even if I wrote to you, it was not for the sake of him who caused the injury, nor for the sake of him who suffered it, but to manifest our diligence on your behalf before God." As the outcome of events showed, we wrote that letter for your sake, so that our affection for you might be revealed. He calls the one who caused the injury the one who had committed fornication, and the one who suffered it, his father; for even though dead, he was wronged, his bed having been violated. C "Therefore we have been comforted by your consolation; and we rejoiced still more abundantly at the joy of Titus, because his spirit has been refreshed by you all." (VERS. 14.) "For if I have boasted anything to him about you, I have not been put to shame." And I was especially pleased that D
A Titus carries the remembrance of you in his soul, proclaiming the charity of you all; and by experience he has learned that the things often spoken by me concerning you are true. "But as we spoke all things to you in truth, so also our boasting, which was before Titus, became truth." For we never consented to say anything false; but we also offered true doctrine to you, and we adorned your praises with truth.
(VERS. 15.) "And his bowels are more abundantly towards you, remembering the obedience of you all, how you received him with fear and trembling." He is indeed disposed towards you with great affection, and he carries about an unforgettable remembrance of you, telling how you yielded to his exhortations, and how much honor you offered to him, honoring him as a father, and revering him as a spiritual leader. B
(VERS. 16.) "I rejoice, therefore, that in everything I have confidence in you." And I am filled with joy, because I am confident in rebuking and correcting you; and on the other hand, while I praise you, I do not fall short of the truth. It behooves us, then—both those who are being taught and those who teach—to take from this an example of utility: that the teachers should imitate the teacher of the world, and rebuke in season, and correct opportune, and admonish and exhort, and stir up with praises; and that they who receive the teaching should obey the teachers, and with desire and fear receive the streams of doctrine, and through such irrigation bring forth fruit to Christ the Savior, with whom to the Father, in the most holy Spirit, be glory, honor, power, now and always, and for the ages of ages. Amen.
VOLUME TWO CHAPTER VIII
(VERS. 1.) "Now I make known to you, brethren, the grace of God, which has been given in the churches of Macedonia." Having finished the matters regarding the blessed Titus, and having sufficiently prepared them with praises, he added: "I rejoice that in everything I have confidence in you." And he demonstrates his confidence through the things themselves, and he exhorts them to provide for the saints. And first, he explains the sincere faith C of the Macedonians, and the struggles they undertook for it, and that they possessed great courage in poverty. He called the possession of good things the grace of God: not excluding free will, but teaching that through divine help the riches of virtue can be gathered.
(VERS. 2.) "That in much experiment of tribulation, the abundance of their joy, and their deep poverty, has abounded unto the riches of their simplicity." He wove for them the greatest encomium. For he showed them to be joyful in the affliction of their mind, and in extreme poverty to be rich in liberality. For, being surrounded by the waves D
A of all kinds of things, they rejoice just as those who are carried by favorable winds, and although they are in want of necessities, they display greatness of soul as if they were abounding in wealth.
VERS. 3, 4. "For to their power, I bear record, yea, and beyond their power they were willing of themselves. Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints." I bear witness to them, that they overcame their capacity with their forwardness, and they themselves anticipated our exhortation, asking us to take charge of the succor for the saints. And he called such succor "grace" and "fellowship," teaching through both that the gain belongs to the giver; for the ministers become partners and participants with those who are being served. B
VERS. 5, 6. "And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also." "Not as we hoped," he says, not regarding their will, but regarding the quantity of money; for we looked expecting to collect a small amount of money, but magnificence overcame poverty. The cause of these things was love toward God; for they had dedicated themselves to God, and likewise to us as ministers of God. When, therefore, we saw this zeal of theirs, we encouraged Titus to run to you again, and to put a finish to the preceding teaching. Having thus excited them with the praises of the Macedonians, he begins C henceforth his instruction.
VERS. 7. "Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also." He reminded them of the spiritual gifts; "For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit." He also bore witness to them regarding their love for one another, through this commendation procuring greatness of soul.
VERS. 8. "I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love." I said these things, not commanding, but advising, and desiring to make them approved; for it was for this reason that I displayed the forwardness of the Macedonians. Then he brings forward the greatest example.
VERS. 9. "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." For look to the D creator of all things
A the only-begotten Son of God, who for the sake of our salvation underwent the most extreme poverty, procured for us the riches that spring from poverty.
10, 11. "And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have." I say these things, B being concerned for your own advantage, and not being ignorant of the forwardness of your mind; for this you have long since disclosed to us. It behooves you, therefore, for your forwardness to be matched by the testimony of your deeds. For by "to will," he signified the forwardness, as he interprets in the following verses.
12. "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." For indeed the forwardness ought to be perfect; but the God of the universe is accustomed to measure what is offered by one's strength; for He looks not at the quantity, but at the quality of the intention.
13-15. "For I mean not that other men be eased, and you burdened: but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack." The Lord C defines perfection by an absolute contempt for money and by voluntary poverty. Yet He taught that it is possible to attain eternal life even without that perfection. For when questioned by the young man, "What shall I do to inherit eternal life?" [(Luc. x, 25)] He did not immediately offer him the doctrine of perfection, but reminded him of the other commandments. But when he said that he had fulfilled them all, He then urged him to pursue a life removed from cares and devoid of possessions. The divine Apostle, having been instructed in these things, does not command what is great, but measures his laws by the weakness of the mind. Therefore he said, "Not that other men be eased, and you burdened," and ordered them to share from what they had in surplus, and pointed out the profit resulting D from it: "That their abundance may be a supply for your want." A most excellent recompense, he says, shall be yours, and in giving what is lesser, you shall receive what is greater. For you will be partakers with them in their praiseworthy endurance. And he added the testimony most opportunely. For in the gathering of the manna, the Lord demonstrated this equality. For he who had gathered much gained nothing thereby; for the munificent God joined the measure to the gift.
16, 17. "But thanks be to God, who put the same"
A solicitude for you in the heart of Titus, for although he accepted the exhortation, being more solicitous, he departed to you of his own will." Again he has demonstrated Titus' love for them, rendering them more obedient to his exhortations.
VERS. 18, 19. "We have sent also with him the brother, whose praise is in the gospel through all the Churches. And not only so, but he is also appointed by the Churches as companion of our pilgrimage with this grace, which is administered by us to the glory of the Lord, and our destined will." These words designate the most blessed Barnabas. For at Antioch he was ordained with the blessed Paul, the divine Spirit saying: "Separate me Barnabas and Saul for the work to which I have called them." And later at Jerusalem he entered into an agreement with the divine apostles along with him. "For Peter," he says, "and James, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship, that we indeed should go to the Gentiles, but they to the circumcision; only that we should remember the poor." He has made mention of these things in the present instance. For he said: "He is appointed as companion of our pilgrimage with this grace, which is administered by us," that is, in the relief of the saints. Then he added: "To the glory of the Lord himself, and our destined will." For he himself is praised for these things, and we show our own readiness of mind. He says also for what cause he sent such a man. B
VERS. 20. "Avoiding this, that no man should blame us in this abundance which is administered by us." For we fear that someone, seeing the multitude of the money collected, might suspect other things. For this cause I take many and admirable men into the society of this ministry.
VERS. 21. "For we provide things good not only before God, but also before men." For we are not content with the testimony of the Lord alone, but we wish men also to know the good that is in us, and to reap the benefit proceeding therefrom.
VERS. 22. "We have sent also with them our brother, whom we have proved in many things many times to be diligent, but now much more diligent with much confidence in you." He has indeed praised this man also, but he has not declared who he is. C Some say he is Apollos, since he had promised to send him in his former Epistle.
VERS. 23. "Whether concerning Titus, who is my companion, and D
A in you an assistant, or our brethren, the apostles of the Churches, the glory of Christ." I say this concerning Titus, that he has been my colleague in the preaching, and is an assistant for your benefit; but concerning the others, that they are our brethren, and the legates of the Churches, and the glory of the Lord Christ. For those who see the splendor of their virtue, praise God who is preached by them. VERS. 24. "Therefore show the proof of your love, and of our glorying on your behalf, unto them, in the face of the Churches." B Therefore, lay open all the wealth of your love, and confirm my praises concerning you; for by these things you will honor all the Churches.
CHAPTER IX.
VERS. 1, 2. "For indeed, concerning the ministry that is to the saints, it is superfluous for me to write to you. For I know your readiness, for which I boast of you to the Macedonians, that Achaia has been prepared from last year." Since he had gone through those things which were being ministered for necessity, he called the exhortation to munificence superfluous: not judging it to be truly superfluous, but by this way of speaking incited them to greater munificence. For which cause he also honored their readiness with his testimony, and said he had long ago declared this to the Macedonians, so that from this they too might become more ready. C For he adds this: "And the zeal from you has provoked many." It is fitting, however, to admire the divine Apostle, contemplating his spiritual wisdom. For by means of the Corinthians he encouraged the Macedonians to a good work, and by means of the Macedonians, the Corinthians.VERS. 3, 4. "But I have sent the brethren, so that our glorying on your behalf might not be made void in this part; but that, as I was saying, you might be prepared. Lest perhaps, if the Macedonians come with me and find you unprepared, we—not to speak of you—should be ashamed in this ground of glorying." He showed himself anxious, and wary of the reproofs that would follow false praises, so that, caring for both his own glory and that of his teacher, they might be munificent in the partition of their D money.
VERS. 5. "I therefore thought it necessary to request the brethren that they would go on before to you, and prepare beforehand this your promised blessing, that it might be ready in this way, as a blessing, and not as covetousness." Nowhere did he call the partition "humanity," but "grace" (favor), and "communion," and "blessing." He charges, however, that it be done with joy. For he said this: "as a blessing, and not as covetousness." For he who is treated with greed is pained, but he who is munificent rejoices. And since he entrusted the measure of the gift to the will of their own intention, he necessarily persuades them concerning what is fitting for this as well.
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VERS. 6. "But this I say: He who sows sparingly will also reap sparingly, and he who sows in blessings will also reap in blessings." He used this metaphor most fittingly, calling such generosity "seed," signifying the manifold fruit of benevolence. He also pointed out those who practice stinginess, by saying that the harvest follows the quantity of the seed. Then, he again leaves it to their discretion.
VERS. 7. "Each one as he purposes in his heart, not of sorrow or of necessity; for God loves a cheerful giver." Writing to the Romans about this, he said: "He who shows mercy, with cheerfulness." For the cheerfulness of the soul must precede the bestowal of money. Then he prays well for them, showing paternal affection.
VERS. 8, 9. "And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may abound for every good work. As it is written: He has dispersed, he has given to the poor; his righteousness remains forever." He requested for them both the wealth of divine gifts and an abundance of noble works of virtue. For by "all grace" he means gifts, or charisms, and by "good work," the kinds of virtue. He also opportunely added the prophetic testimony, which clearly teaches that contempt for money brings forth eternal life. B
VERS. 10, 11. "Now may He who supplies seed to the sower, both provide bread for food and multiply your seed, and increase the fruits of your righteousness, that you may be enriched in everything for all simplicity, which produces through us thanksgiving to God." Not rashly did he combine his prayer with his exhortation, but by teaching the wealth of divine power, and that He is indeed able to supply good things to all in abundance. For He Himself gave the seed to men from the beginning; He Himself nourishes it when it is cast into the earth, and provides from it sustenance for men. Yet, caring for your benefit, He wishes those who are in need to receive the necessary things from you. He again called benevolence "seed," and the harvest of righteousness the benefit that sprouts from it, and simplicity, generosity. For he who makes use of excessive calculations incurs the vice of stinginess. C
VERS. 12, 13. "For the administration of this service not only supplies what is lacking to the saints, but also abounds through many thanksgivings to God, while through the proof of this ministry they glorify God." Do not think, he says, that only one deed is performed in this matter, and that only the lack of the saints is relieved; for it also produces other, much greater fruits. For it causes D
A God, who is the Creator of all things, to be praised for all things. And he also says for what reasons He is praised. "For the submission of your confession to the Gospel of Christ, and for the simplicity of your fellowship towards them and towards all (v. 14), and by their prayer for you, longing for you because of the exceeding grace of God in you." For seeing how you welcomed the divine preaching, and how you submitted yourselves to the Master, and observing also B your munificence towards the saints—not only those who live in Jerusalem, but also those who are anywhere else—they offer glory to God, who is the cause of these things; and you yourselves also receive the fruits of the prayers offered for you by them. For they desire you greatly, learning [as they do] of God’s munificence towards you.
15. "Thanks be to God for His ineffable gift." It is the custom of the Apostle to praise God whenever he has detailed one of the divine dispensations. But if the gift is ineffable, how can His essence be comprehended? Having discussed these things regarding the provision for the C saints, he begins henceforth to weave an accusation against those impostors; and he touches the Corinthians themselves, hinting that some of them had been led away by their lies.
CHAPTER X
1, 2. "Now I, Paul, beseech you by the meekness and gentleness of Christ, who in presence am lowly among you, but being absent am bold toward you. But I beseech you that when I am present I may not be bold with that confidence by which I am thought to be bold against some, who think of us as if we walked according to the flesh." Those from among the Jews who had believed, D and who were urging [men] to follow the life according to the Law, were slandering the divine Apostle, calling him vile and an ignoramus, and saying that he kept the Law in private, but did not do so openly on account of the weakness of those who had believed from among the Gentiles. For by "walking according to the flesh," he has put [in the place of] "living according to the Law." But the phrase "Now I, Paul," has great weight regarding apostolic authority; for he reminds them of the miracles that took place among them, and of the gifts granted to them through him. He also remembers the meekness and gentleness of Christ, teaching that, being an imitator of this, he has used a moderate mindset and does not display [his] apostolic power.
3. "For though we walk in the flesh, we do not war according to the flesh." For though we are clothed in flesh, we do not follow the passions of the flesh.
4. "For the weapons of our warfare are not carnal, but mighty in God for pulling down strong-
-Aholds." We possess as weapons the gifts of the Spirit, by which we become victorious and subject those who resist the Lord. Then he shows their fortifications more clearly.
"Casting down imaginations (v. 5) and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Just as he called the saints the temples of God, so he calls those who have delivered themselves to impiety the fortifications of the devil. These, he says, we lead away from the battle line like prisoners of war, and we offer them to the King of all, and make them ready to follow His laws.
(v. 6) "And being in readiness to revenge all disobedience, when your obedience is fulfilled." He has revealed the cause of his patience. We wait, he says, to persuade the majority with discourse and exhortation, and only then to punish those who attempt to resist for a longer time.
(v. 7) "Do you look at things according to the outward appearance?" This should be read as a question. Do you wish, he says, to prove each one of us, and to examine our affairs? Then do this with precision. "If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we." For the time being, he says, as far as the name itself is concerned, we are not inferior; for we too are illuminated by the designation of Christ. With great wisdom he left the comparison of deeds for the last place, while he placed the equality derived from the name first. Then he adds:
(v. 8) "For though I should boast somewhat more of our authority, which the Lord has given us for edification, and not for your destruction, I should not be ashamed." He shows that he willingly passes over the wealth of the gifts, but he said that he had received authority for edification and not for destruction, showing that they do the opposite, desiring not to build up, but attempting to destroy the labors of others.
(v. 9, 10) "That I may not seem as if I would terrify you by letters: for his letters, they say, are weighty and powerful; but his bodily presence is weak, and his speech contemptible." C Such things those who used slanders against him were accustomed to say about him, that he spoke magnificent words when absent, but when present he was insignificant and very unlearned.
(v. 11) "Let such a person think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present." We are able to reveal the magnitude of our apostolic dignity, and to show that our deeds agree with our letters.
(v. 12) "For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing D themselves among themselves, are not wise."
Obscurely has he written this whole passage, being unwilling to openly refute the authors A of it. But he says this: those men, looking to themselves, consider themselves alone to be the greatest; but far be it from us to value our own things as they do theirs. But he teaches this more clearly through what follows.
13. "But we will not boast beyond measure, but according to the measure of the rule which God has distributed to us, a measure to reach even to you." He called the grace given by God the measure of a rule. For this the munificent God distributed to those who believe. He said this also when writing to the Romans: "To every one as God has dealt the measure of faith." But he says that we prune back the immoderation of haughtiness, and we look to the grace given, and we know that our course has reached even to you. For the following verses teach this:
14-16. "For not as though we reached not unto you, do we stretch ourselves beyond our measure. For we have come even to you in the Gospel of Christ, not boasting beyond measure in other men's labors, but having hope, when your faith is increased, that B we shall be magnified in you according to our rule abundantly, to preach the Gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand." We have used the measure given, and we measure our own things by that. But we know that we have indeed reached even to you, and we have brought the divine Gospel to you. We hope, however, to proceed even further, provided you are confirmed in the faith and bear witness to our labors. For far be it from us to boast of the sweat of others. For this is what he meant by "not to boast in another man's line of things made ready to our hand." C He alludes to those who are unwilling to preach to those who have not yet believed, but attempt to corrupt those who have accepted the proclamation. Since he often said "we boast," lest anyone should think he truly felt grandly about himself, he necessarily added:
17. "But he that glorieth, let him glory in the Lord." For we do not pride ourselves on our own account, but we exult in the divine gifts.
18. "For not he that commendeth himself is approved, but whom the Lord commendeth." For it is not fitting for us to attribute the testimony of virtue to ourselves, but to await the divine judgment. Then, being about to recount his own praises, D he fortifies the ears of his hearers, calling the matter folly.
CHAPTER XI
1. "Would to God ye could bear with me a little in my folly." I know, he says, that it is not fitting for those who are adorned with prudence to recount their own praises; but I am compelled to do this: bear therefore with a little folly.
A Then, more morally: "But also bear with me." He also indicates the intention of what has been said.
Vers. 2, 3. "For I am jealous for you with a godly jealousy: for I betrothed you to one husband, that I might present you as a pure virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, so your minds should be corrupted from the simplicity that is in Christ." I became your bridesman and the mediator of the marriage; through me you received the bridegroom's gifts. For this reason I am filled with jealousy, fearing and trembling lest the craftiness of these men might overcome your simplicity. He called the whole Church a virgin, thus naming the purity of the faith. For not all who believe profess virginity; but it is proper for all to be adorned with a sincere faith. Most aptly, moreover, he mentions not the devil, but the serpent, showing that these men also, having been made like the serpent, are members of the devil. And he called the damage itself corruption, since he had also named them a virgin.
Vers. 4. "For if he that cometh preacheth another Jesus, whom we did not preach, or if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with him." He transferred the accusation to those who had been deceived, and clearly showed the absurdity of the deception. For why, he says, were you led away? Did they preach another Jesus to you? Or did they offer you other gifts of the Spirit? Or did they present another gospel?
Vers. 5. "For I reckon that I am not a whit behind the very chiefest apostles." But, he says, it is superfluous to compare our things with them. For I consider that we are not lacking in comparison to the great heralds of the truth. And he tempered this also with moderation; for he did not say, "I am equal to the very chiefest apostles," but, "I reckon," that is, I think that I am in no way behind them. B C
Vers. 6. "But though I be rude in speech, yet not in knowledge." He could indeed have said that the leaders of the apostles were unlearned (idiotas), but he said nothing about them; rather, he says of himself that he has a tongue that is untutored, but a mind adorned with the knowledge of God. "But in everything we have made it manifest among all men to you-ward." And of these things you yourselves are witnesses; for our affairs were made clear to you. D
Vers. 7. "Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for naught?" By this name, he says, I am accused, as it appears, because I used great moderation among you, and while I was preaching the gospel to you, I did not even receive the necessary sustenance from you.
Vers. 8. "I robbed other churches, taking wages of them that I might minister unto you." Offering to you the gospel.
I received necessary sustenance from others. He rightly used the word "wages," since he had previously made mention of military service. And he said he "robbed" other churches, because while he was preaching to the Corinthians, he was fed by others.
B Vers. 9. "And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied." Through everything he showed both their parsimony and his own generosity. For, he says, when I was present with you, offering the divine preaching, I was in want, and I did not endure to be a burden to you. For the Macedonians supplied my need. And this is the greatest accusation against the Corinthians; for while the Apostle was living among them, he was fed by others. But lest they think he was saying these things in order to receive, he necessarily added: "And in all things I have kept myself from being burdensome unto you, and so will I keep myself." And so that no one might suppose he had used such words only, he added an oath.
Vers. 10. "As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia." No one, he says, shall stop my mouth, nor shall they deprive me of the boasting of this magnificence. Then, perceiving that the things he had said were harsh, he applies a remedy.
Vers. 11. "Wherefore? because I love you not? God knoweth." By this testimony he expelled every evil suspicion. Why then do you take nothing?
Vers. 12. "But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we." I do this for the sake of the adversaries, cutting off from them the pretexts for slandering us. He showed that they bragged in words, but secretly sought financial gain; for he says this a little later: "For ye suffer, if a man bring you into bondage, if a man devour you, if a man take."
Vers. 13, 14, 15. "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." It is the custom of the devil to imitate divine things, and indeed to set up false prophets against the prophets, and to imitate the form of angels, and to deceive men. It is therefore no wonder if these men also put on the masks of the apostolic title for themselves, and have used the help of deceit to deceive men. They will, however, soon reap the fruits of their labors.
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VERS. 16. « Again I say, let no man think me a fool; if otherwise, yet as a fool receive me, that I may glory a little. » Having often attempted to set forth his own labors for the benefit of his disciples, he was again restrained by his own modesty. Here, then, he also exhorts them not to think that he is acting like a fool among them. But if you do not believe me, he says, bear with me as a fool.
VERS. 17. « That which I speak, I speak not according to the Lord, but as it were in foolishness, in this matter of glorying. » The Law of the Lord is set, which teaches: « When you shall have done all these things, say: We are unprofitable servants; we have done that which we ought to do. » For this reason the divine Paul says: « That which I speak, I speak not according to the Lord, » that is, I speak these things apart from His law. But lest anyone should think that all his teaching is called foolishness, he necessarily added: « in this matter of glorying. » I call myself, he says, a fool in these words.
VERS. 18. « Seeing that many glory according to the flesh, I will glory also. » By « according to the flesh, » he here designated external things: riches, nobility, eloquence. For the adversaries, being Hebrews, boasted greatly, and brought forward the patriarch Abraham into their midst. B
VERS. 19-21. « For you gladly suffer the foolish, whereas you yourselves are wise. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face. I speak as to reproach. » He shows that they boast rashly of their contempt for money. For that reason he added, « if a man devour, and if a man take from you. » But the phrase, « if a man strike you on the face, » is spoken for: he insults, he acts insolently. For he subjoined this: « I speak as to reproach, » that is, I said this because of the insult inflicted upon you by them, « as though we had been weak. » You think that we do nothing of the sort because of our weakness. « Wherein any man is bold (I speak foolishly), I am bold also. » He mitigated the statement by calling it foolishness. C He teaches, however, that he does not dare to insult, or to devour, or to take away, but rather to point out his own labors. And first, indeed, he sets forth those things which were put forward by them as magnificent, teaching that not even in those things do they have any advantage over him.
VERS. 22. « They are Hebrews, so am I: they are Israelites, so am I: they are the seed of Abraham, so am I. » He set these down as things said by them about themselves. And in these, indeed, he showed equality; but in virtuous deeds, which depend on the will, he shows that he is superior.
VERS. 23. « They are ministers of Christ (I speak as less wise), I am more. » Again he added « less wise » to show that he is compelled to say these things against
A his own judgment. He shows, moreover, in what way he excels, not by bringing forward the miracles performed, the dead who were raised, the lame who ran, the flight of the demons, and the salvation brought to the whole world; but by the sufferings he endured for the Gospel. « In labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths often. » (24, 25) « Of the Jews five times I received forty stripes save one. Thrice I was beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I have been in the deep. » That is, when the ship was broken up, I spent the whole night and day being carried hither and thither by the waves. The Jews are accustomed to inflict forty stripes save one. B VERS. 26. « In journeys often. » For I endured the hardships of travel for the sake of the preaching. « In perils of waters. » For I was compelled to cross them while traveling. « In perils of robbers. » Those who assault us on the way. « In perils by my own countrymen. » He signified the Jews. « In perils by the Gentiles. » This saying is clear. « In perils in the city. » He hinted at the seditions which were stirred up against him. « In perils in the wilderness. » For he was often compelled to traverse desert places alone. « In perils in the sea. » He also used navigation, endeavoring to fill the islands and the continents with piety. « In perils among false brethren. » For from the beginning the devil sowed tares. VERS. 27. « In labor and travail. » Both in teaching and in working. « In watchings often. » For C he did not even indulge in sleep while in prison, as those things which happened at Philippi testify. « In hunger and thirst. » These are involuntary. « In fastings often. » This is voluntary. « In cold and nakedness. » This is the result of destitution and extreme poverty. VERS. 28. « Besides those things that are without. » Few, he says, of the many have I been compelled to recount. « My daily pressure. » I am driven, he says, and led about every day to councils, to prisons, to courts of justice. « The care of all the Churches. » But if ever my persecutors should cease, this very care of the Churches consumes me. For I carry within myself the anxiety of the entire world. VERS. 29. « Who is weak, and I am not weak? » He did not say « I am weak with him, » but « I am weak. » For as if clothed in that very infirmity, thus D I am distressed and lament. « Who is offended, and I burn not? » While others are offended, I am inflamed and burn. VERS. 30. « If I must boast, I will boast of the things which concern my infirmity. » He showed indeed that he could have
presented spiritual gifts, but he thought that those pertaining to endurance were more fitting for him.
VERS. 31. « The God and Father of our Lord Jesus Christ, who is blessed for ever, knows that I do not lie. » Let us again distinguish God from the Father: for He is our God, but He is the Father of Christ.
VERS. 32, 33. « In Damascus, the ethnarch of Aretas the king was guarding the city of the Damascenes, wishing to seize me; and through a window in a basket I was let down through the wall, and thus I escaped his hands. » He clearly indicated the magnitude of the danger by the method of his escape.
CHAPTER XII
VERS. 1. « It is not expedient for me, doubtless, to glory. I will come to visions and revelations of the Lord. » For me, the narration of these things is not useful, but for you it is convenient; therefore, being solicitous for your benefit, I am compelled to say things which I do not think are profitable to myself.
VERS. 2-5. « 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 knoweth; such an one caught up to the third heaven. And I know such a man, whether in the body, or out of the body, I know not: God knoweth; how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. B Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. » He saw many revelations, as he himself said. For he says: « I will come to visions and revelations of the Lord, » but he recounts only one because he is compelled, and he attributes this very one to another person. « For I know a man, » he says, « not myself. » He also mentions the time, teaching that it was for their sake that he was compelled to say these things. For when fourteen years had passed, he had not spoken of the things he had been deemed worthy to see. C But as for the phrase, « up to the third heaven, » some have said that he meant the third part of the distance from heaven to earth, and that he had been carried through such a space and had heard unspeakable words—which indeed he did not say it was not lawful for a man to hear, but [not lawful] to speak. For if it were not lawful for a man to hear, how did he himself hear? But he did hear, yet he dared not utter them. Others say that the « words » are realities; for he had seen the beauty of paradise itself, and the choirs of the saints that are in it, and the most harmonious voice of the chanting of hymns. But the certainty of these things is known to Him who has beheld them. Let us, however, proceed to interpret what follows.
VERS. 6. « For though I would desire to glory, I shall not be a fool; for I will say the truth. » Since he had frequently called himself a fool, in order that no one might for that reason suppose that what he was saying was false, he necessarily demonstrated the truth thereof. « But I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. »
A For this reason I fear to speak everything, lest anyone should conceive a greater opinion of me than is fitting for a man. For this also happened in Lycaonia; for when they thought him to be a God, they attempted to sacrifice bulls, but he rent his garment and taught what nature he possessed.
D 7. « And lest the abundance of the revelations should exalt me, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted. » By these things he again shows that he was deemed worthy of many revelations. For this reason, he says, the Lord, caring for my benefit, assigned to me all sorts of temptations, by this method curbing the spirit and not permitting me to think anything too puffed up. For he called injuries, and insults, and the uprisings of the peoples a messenger of Satan. And this he explains more clearly in what follows.
8, 9. « And for this thing I besought the Lord thrice, that it might depart from me. And he said unto me: My grace is sufficient for thee; for my strength is made perfect in weakness. » He showed the weakness of nature; for I besought him, he says, to be delivered from temptations. He also showed the consolation of the Lord. For he said that the splendid B gift of grace was sufficient for consolation; and he clearly shows that the weakness and patience of those who preach manifest the power of him who is preached. « Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. » He taught whom he called the messenger of Satan. But lest any should suppose that this infirmity is a bodily affection, he discusses things concerning it more clearly.
10. « Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong. » And he did not say, I endure, but, I take pleasure, that is, I rejoice, I am glad, I receive what happens with cheerfulness; for the infirmity that seems to be, bestows upon me true power. Having gone through these things, he subjoined:
11. « I am become a fool in glorying. » And he teaches the cause of this. « Ye have compelled me. » That is, by having believed the calumnies against me; for what follows signifies this. C « For I ought to have been commended of you. » It was for you to have me as advocates and witnesses of my manner of life. « For in nothing am I behind the very chiefest apostles. » Again he tempered the praise, and although he had taken upon himself more labors than all, he did not dare to say simply that he was equal to the apostles, but said that he was in nothing behind them. And again he returns to his accustomed modesty.
[... and yet] "Although I am nothing, (VERS. 12) the signs A of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." Do not look to me, but examine the grace. For you have been witnesses of the apostolic dignity, and you have been spectators of the spiritual testimony. He rightly placed patience before signs, because the achievements of the will are far more precious.
VERS. 13. "For what is there in which you were inferior to the rest of the Churches, except that I myself did not burden you?" What spiritual gift of ours have you not received, unless you perhaps reproach me for this alone, that I did not receive bodily assistance from you? Then, ironically: "Forgive me this injury." I confess, I have sinned in this, and I ask for pardon. However, so that some might not again suppose that he says these things in reproach, and is maneuvering to receive [money] from them, he promises that he will observe this practice for the time to come.
VERS. 14. "Behold, the third time I am ready to come to you; and I will not be a burden to you." Then he softens the harshness of the saying. "For I do not seek what is yours, but you." He even employs a maxim derived from nature: "For children ought not to lay up for their parents, but parents for their children." I do not covet money, but I yearn for your souls. For I know that fathers always gather wealth for their children; but I profess that I shall do something even more than those who are fathers by nature. C
VERS. 15. "For I will most gladly spend and be spent for your souls." That is, I give even myself for you. "Although, loving you more abundantly, I am loved the less." A rebuke joined with moderation. For he was troublesome to them while he accused them of scant love; but he brought them joy while showing his own most vehement love for them.
VERS. 16-18. "But be it so, I did not burden you; nevertheless, being crafty, I caught you with guile. Did I take advantage of you by any of those whom I sent to you? I urged Titus, and I sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?" But perhaps someone might say that I used craftiness, that while I was present I indeed received nothing, but through those whom I sent to you, I received your gifts. Tell me then, by the truth itself, whether any of those who were sent by us, whether Titus or anyone else, used the power granted to preachers. He calls the gift "taking advantage," since it is somehow innate to one who gives against their own will—even if they are paying a debt—to think they are being cheated through avarice. After he discoursed on these matters to refute the false apostles, he shows them the authority of a teacher.
VERS. 19. "Again, do you think that we are making our defense to you?"
A Perhaps, he says, you think that our excuse is an argument for our lowliness. "We speak before God in Christ." But we say these things with God as witness, enlightened by the commands of the Lord Christ. For "in Christ" means the same as "according to the laws of Christ." For His law is this: "If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift before the altar, and go; first be reconciled to your brother, and then come and offer your gift." And again: "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." This is what he himself says here: "But all things, beloved, are for your edification." For whether we are humbled, or speak of high things, whether we reprove, or whether we praise, we do everything for the sake of your benefit.
k'. "For I fear that perhaps, when I come, I may not find you such as I wish, and that I may be found by you such as you do not wish." He also mentions what things he prays against among them: "Lest there be contentions, jealousies, anger, selfish ambitions, slanders, whisperings, conceits, disorders." These he reproached them for in the previous Epistle as well.
ka'. "Lest, when I come again, my God may humble me before you, and I may mourn for many of those who have sinned before and have not repented of the impurity, and fornication, and sensuality which they practiced." He called their lawlessness his own humiliation, confirming what he had already said: "Who is weak, and I am not weak? Who is scandalized, and I am not burned?" And he said he would "mourn," not for those who simply sinned, but for those who after sinning did not make use of the medicines of repentance. The apostolic teaching openly refutes the arrogance of Novatus.
CHAPTER XIII
a. "This is the third time I am coming to you; every word shall be established by the mouth of two or three witnesses." Instead of persons, he has set forth the matters, protesting against and threatening those who neglect repentance.
b'. "I have warned and do warn, as being present the second time, and now being absent I write to those who have sinned before and to all others, that if I come again, I will not spare." He exercised his apostolic authority, attempting to check the rush of sin through fear. For it was easy for them both to discipline their own and to punish strangers. For the most divine Peter, the Ananias and his spouse who were from the D number of the disciples, he dispatched by his word to death. The...
And Elymas, who was of the unbelievers and was contradicting, the blessed Paul himself delivered over to darkness, extinguishing the sense of sight. A
VERS. 3. "Since you seek a proof of Christ speaking in me, who is not weak in you, but is powerful in you?" You wish, as it appears, to make trial of Christ speaking in me, although you have clearly learned his power.
VERS. 4. "For even if he was crucified out of weakness, yet he lives by the power of God." For even if he endured the passion of the cross because of the mortal nature of the body, yet he lives, and he is Life, as God and Son of God. Similar to this is that: "Destroy this temple, and in three days I will raise it up." And if at one time the divinity of the Only-Begotten is said to have raised the body, and at another time the Father himself, this has no discrepancy. For the divine Scripture often attributes to the Father things which are done by the Son. Thus the Only-Begotten is the creator of all, but his Father is also called creator again. But let us proceed to the subsequent interpretation. "For we also are weak in him, but we shall live with him by the power of God in you." B And we likewise are participants in his sufferings with him—for we endure these things for his sake—and we shall also be participants in life together with him. For the power of God promises the resurrection.
VERS. 5. "Test yourselves whether you are in the faith: prove yourselves." Do not examine our matters, but your own selves; and consider whether you are truly established in the faith. "Or do you not know yourselves, that Jesus Christ is in you, unless indeed you are reprobate?" For it behooves you to know that you have the Lord Christ himself dwelling within you. For he who does not have this knowledge is destitute of the faith. For this is what he meant by "reprobate." Since he had said a little before that Christ speaks in him, he taught them that he also dwells and walks in them, according to the prophetic oracle. C
VERS. 6. "But I hope that you will know that we are not reprobate." He said this threateningly, as one about to show them his spiritual power, but again he displays his own benevolence.
VERS. 7. "Now I pray to God that you do no evil; not that we may appear approved, but that you may do what is good, while we may be as though reprobate." I pray, he says, that I may not receive any occasion from you such that I must show the power of apostolic grace. I prefer rather that you should shine forth in all good things, while we conceal our power. D
A
Ver. 8. “For we can do nothing against the truth, but for the truth.” For how can it be, when you are doing what is appropriate, that we should show forth our punitive activity?
Ver. 9. “For we rejoice when we are weak, but you are strong. This also we pray for, your perfection.” He has said the same things in a different way, showing the love which he has for them.
Ver. 10. “For this reason I write these things while absent, that when present I may not act sharply, according to the authority which the Lord gave to me for building up, and not for pulling down.” He shows that punishment is also a form of building up. For when one or two are punished, the whole congregation reaps the benefit. Thus, upon the punishment of Ananias and Sapphira, fear fell upon all, he says, who heard. Here, having ceased from his more severe words, he offers them profitable admonition.
Ver. 11. “Finally, brethren, rejoice.” For joy is peculiar to those who are practicing virtue. “Be perfected.” That is, fill up what is lacking. “Be comforted.” Enjoy consolation from one another in temptations. “Be of the same mind.” Be bound together by concord; let your mind be one. “Be at peace,” both with us, and with one another, and before all, with the God who has saved you. “And the God of peace and love will be with you.” For if he sees these things being accomplished, he will deem you worthy of every providence; since he himself is the lawgiver of these things.
Ver. 12. “Greet one another with a holy kiss.” That is, guilelessly, chastely, as those who are members of one another, and the body of Christ. “All the saints greet you.” He joined to them also those who have believed throughout the inhabited world. D
Ver. 13. “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. Amen.” He did not set these down by way of division, nor did he assign some things to Christ, and others to the Father, and others to the Spirit. For often he has placed charity with the Spirit, and fellowship with the Son, and grace with God and the Father. Thus also in the former Epistle, when he had placed operation with the Father, a little later he said the same thing concerning the Spirit. He has also set the order of the persons in a different way, not overturning that which was established by the Lord, but teaching that the order of the names does not signify a difference of nature, or power, or a difference of dignity. Let us also pray that we may be deemed worthy of the apostolic blessing, and obtain the promised good things, by the grace and loving-kindness of God and our Savior Jesus Christ, with whom, to the Father
with the most holy Spirit, A be glory and magnificence, now and always, and unto the ages of ages. Amen.
The Second Epistle to the Corinthians was written from Philippi by Titus and Luke.
BEATI THEODORETI EPISCOPI CYRENSIS INTERPRETATIO EPISTOLÆ AD GALATAS.
ARGUMENT
The blessed Paul tilled the wild and uncultivated race of the Galatians, and cast into it the seeds of piety. As these were growing and displaying a bountiful harvest, certain men B who had come from among the Jews and believed, strove with great zeal to sow the superfluous matters of the Law alongside them. They boasted that they had the most divine apostles—Peter, and James, and John, and all the others—as their masters, and vaunted that they observed their decrees. At the same time, they maligned divine Paul, saying that he had neither received the doctrine of the Lord, and that, having been a disciple of the apostles, he was corrupting the rule of doctrine and transgressing the Law in defiance of their decree. By saying these and similar things, they persuaded many of the Galatians to embrace the legal institution and to accept circumcision. C When the divine Apostle had learned this, he wrote this Epistle, refuting the falsity of the slanders that had been brought against him, and showing that the life lived according to the Law, after the coming of grace, is superfluous.
First, however, he set forth the facts concerning his own self, teaching that he too had obtained the call from above, not having been persuaded by the doctrine of men, but by the voice of the Lord. He says these things not to disparage the apostles, but to heal the sickness that had broken out with appropriate medicines. For as to his calling himself an untimely birth, and the last of the apostles, and the first of sinners, and calling himself a blasphemer, and a persecutor,
A those who read his writings know. But here, while warding off the damage that had been sustained, he was compelled to reveal things concerning himself, both by convicting of falsehood those who were attempting to corrupt the Gospel, and by healing the sickness of those who had been led astray by them.
CHAPTER ONE
VERS. 1. « Paul an apostle not from men, nor through man. » He immediately refutes the calumny brought against him in the preface. For he says that he received the apostolic grace, not with men giving him this gift; for none of the divine apostles captured him, but the Lord Himself called him from heaven, not using a man as an intermediary. For this is what he meant by « nor through man. » Next, he reveals Him who called him: « But through Jesus Christ. » B And lest anyone might suppose the Son to be a servant of the Father, having found the addition of the word "through," he subjoined: « And God the Father who raised Him from the dead. » For he placed the word "through" regarding both persons, teaching that this preposition signifies no difference of nature. And this, « who raised Him from the dead, » does not denote an infirmity of the Only-Begotten's divinity; for the passion did not occur in relation to the divinity; but he shows the harmony of the preaching, that the mystery of the divine incarnation was not dispensed by the Son alone, but the Father Himself was also a partaker of this providence. For since those who defended the Law C supposed that they worshipped God through the observance of the Law, the divine Apostle shows that not only the Son, but the Father also, delivered the New Testament.
VERS. 2. « And all the brethren who are with me. » He shows that he has many helpers in the preaching. « To the churches of Galatia. » For he is not writing to one city, but to the whole nation; for the sickness had crept in everywhere.
VERS. 3, 4. « Grace to you and peace from God the Father, and our Lord Jesus Christ, who gave Himself for our sins. » He showed that the legal mode of life could not liberate from sins, but Christ the Lord, who underwent death for our sake, and delivered the race from the debts of sin. « That He might deliver us from the present evil age. » D He did not call the elements an "evil age," according to the madness of the Manichaeans, but the present life, that is, this fleeting conduct of men in which sin has a place. For since we are still encompassed by a mortal nature, some of us commit greater sins, others lesser; but when we have passed over to that immortal life, and have been delivered from the present corruption, and have put on incorruption, we shall be superior to sin. This hope, however, Christ the Lord gave us, who underwent death for us, and first of all
A arose from the dead, and promised the resurrection to us all. He delivered us from the present evil, that is, from the conduct of this present life, in which iniquity has a place. But that this life is not harmful to everyone, the Apostle himself taught. For he says thus: "But if to live in the flesh, this is fruitful for my work, then what I shall choose, I know not," and he prefers to live rather than to be with Christ, on account of the gain which arises from this. He says also concerning Epaphroditus: "The Lord had mercy on him," granting him life. The present age, therefore, is not evil by nature, but some behave in it wickedly. He shows also how it is momentary. For he called it "present," or "instant." Christ the Lord, therefore, not only provided for our salvation, but has the Father also approving. For he added this: B "According to the will of God and our Father," to whom be glory for ever and ever. Amen. Everywhere he joins the Father with Christ, teaching that it pleases Him also that we should order our life not according to the Law, but according to the Gospel. Here he completes the preface, which he has woven with new elegance, and has summarized what the scope of his preaching is. But next, he begins to accuse.
VERS. 6, 7. "I marvel that you are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ." He filled his accusation with the highest wisdom. For he showed that the observance of the Law is a denial of the Lawgiver. For he did not say, "You are removed from this doctrine to that," but, "from him that called you." But who it is who called, the things that follow teach: "in the grace of God." The Father himself, he says, who gave the Law, has called you to this Gospel. Since, therefore, you have left this, and have run back to the Law, you have departed from him who called you. And having left this Gospel, you will find no other. For the Lord does not preach one thing through us and another C through the other apostles; but we all preach the same thing, as many of us as are lovers of the truth. But those who think the contrary convey nothing divine to you, but attempt to corrupt divine things. Then, inflamed by the remembrance of his opponents, and stirred by righteous indignation, he calls him who attempts to preach other things alien to piety, and cries out:
VERS. 8. "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." Since they were saying that the divine apostles kept the Law, the divine Apostle left those D men aside, so that he might not seem to act from any envy or ill-will in doing this, but he proceeded to a greater matter, including all things through the greater...
and before others submitted himself to the curse. A He mentioned angels, not because he suspected that any of the holy angels would teach things contrary to the divine preaching—for he knew that this was impossible—but to expel by this every innovation of men.
Ver. 9. “As we have said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.” For let no one think that we said the former things in anger; for it is for this very reason that we have said the same things a second time. Here, however, passing over the angels, he said indefinitely: “If any man preach.” And teaching that he was compelled to say these things, preferring the worship of God to all things at once, he added: B
Ver. 10. “For do I now persuade men, or God? or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.” If I wished to flatter men, I would not be numbered among those who suffer persecution, but would be joined to those who wage war against the truth. Let no one, therefore, think that I am hunting for glory from men, and for this reason weave these words. From this point on, he describes how he was called by divine grace, and how he made an agreement with the chief of the apostles concerning his preaching.
Ver. 11. “But I certify you, brethren, that the gospel which was preached of me is not after man.” It is not, he says, composed of human reasonings. Whence then is it?
Ver. 12. “For I neither received it of man, neither was I taught it.” But whom had you as a teacher? “But by the revelation of Jesus Christ.” He very wisely set down: “by revelation.” For the Lord Christ had been taken up, and was no longer seen by all in the same way; but He was revealed to him on the road, and appointed him to the ministry of preaching. He set these things forth again against their slanders, teaching that not even in this is he inferior to the other apostles. For just as they received the doctrine from Him, so he too had Him as his teacher. C
Ver. 13, 14. “For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.” Nothing of what concerns me is hidden from you. For even if you are distant by many stations from the Jews, yet the report has spread everywhere, and has made my affairs manifest to all. For I was formerly an enemy of the Church, and was a manifest foe, having the purpose from the foundations D
A to tear up its roots, and I was moved more fervently than my equals in age against the heralds of the truth; and I did these things while defending the Law, and while I was defending it, the preaching of the Gospel was an antagonist to me.
VERS. 15, 16. "But when it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles." Here again he has joined the Father to the Son, and said that even before the ages he foreknew the things concerning him, and after these things called him at the time he deemed fit. And this grace, he says, he bestowed upon me, not that I might preach the Law, but that I might reveal the Son to the Gentiles.
"Immediately I conferred not with flesh and blood, (v. 17) nor did I go up to Jerusalem to the apostles before me." He says all these things against their calumnies. For they were saying that he had received his doctrine from the apostles, but had transgressed the things that had been agreed upon. He is therefore compelled to narrate his own affairs, which he has not done in any other Epistle. He says, then, that B being thought worthy of that calling, I did not immediately run away to Jerusalem, but I was satisfied with the grace given to me by God. For it was indeed very absurd that he who had received the doctrine from God should go to consult men about it. "But I went away into Arabia, and returned again to Damascus." I immediately undertook the preaching, offering the Gospel to those who had not yet been deemed worthy of the knowledge of God.
VERS. 18. "Then after three years I went up to Jerusalem to visit Peter." And this again shows the virtue of his soul. For C not needing human instruction, as he who had received it from the God of all, he nevertheless bestows the fitting honor upon the chief of the apostles. For on this account he had come to him, not that he might learn anything from him, but that he might merely see him. At the same time, however, he shows his affection. "And I remained with him fifteen days. (v. 19) But other of the apostles saw I none, save James the brother of the Lord." He was called the brother of the Lord, indeed, but he was not so by nature. Nor was he, as some have supposed, the son of Joseph, born from a previous marriage, but he was the son of Cleopas, and cousin of the Lord; for he had for his mother the sister of the Mother of the Lord.
VERS. 20-24. "Now concerning the things which I write to you, behold before God, that I lie not. Then I came into the regions of Syria and Cilicia. And I was unknown by face to the Churches of Judea which were in Christ. But they only had heard that he who persecuted us in times past now preaches the faith which he once destroyed."
And they glorified God in me. A For when they learned of the sudden change, and that the wolf was doing the work of the shepherds, they took occasion from me to offer hymns of praise to God.
CHAPTER II
A 1, 2. “Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me. And I went up by revelation.” Both had spent a long time at Antioch, and had caught many from among the nations, exhorting them to live according to the law of grace. B But certain men, legal advocates from Judea, arrived and attempted to persuade the Gentiles to embrace the legal manner of life; but the great heralds of the truth, Barnabas and Paul, rejected the teaching offered by them. Wishing to persuade the assembly of the faithful that this also seemed right to the great apostles, they traveled to Judea, taught the apostles what had happened through these men, and brought back letters expressly enjoining not to impose the yoke of the law upon the Gentiles, but that they should abstain from things sacrificed to idols, and from fornication, and from things strangled, and from blood. I believe the divine Apostle is recounting these things here. C “And I communicated unto them the 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.” By “those of reputation” he means those who were distinguished. And he communicated it to them privately, because many were holding zeal for the law, as the blessed James said. But the phrase, “lest by any means I should run, or had run, in vain,” he did not set down regarding himself, but regarding others; that is, that all might learn the harmony of the preaching, and that the things preached by me are pleasing also to the others.
3. “But neither Titus, who was with me, being a Greek, was compelled to be circumcised.” This is the greatest proof that it did not seem right—even to the apostles—for those from the Gentiles to keep the law. For they did not at all command Titus, who was uncircumcised and called from among the Greeks, to be circumcised, even though many were choosing the contrary. For this is what he says:
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, that they might bring us into bondage.” D The conjunction “but” is supererogatory to the construction of the discourse. For the meaning of the words is this: “But neither was Titus, although he was a Greek, compelled to be circumcised because of the false brethren brought in,” and what follows. And he calls “liberty” the manner of living outside the law.
5. “To whom we gave place by subjection, no, not for an hour; that the truth of the Gospel might continue with you.” For we did not endure their contentious will even for a moment, but we preferred the truth of the Gospel to all things. These things, then, he has said concerning those who were serving the law by disposition. But since it was probable that the Galatians might say that they themselves were also among the first of the apostles—
A the divine Apostle was aware that they were compelled to do this by way of condescension to those who had believed from among the Jews, who were still weakly disposed. Being caught in the middle, and thinking it most absurd to accuse them, yet unwilling to disclose the purpose, lest he might harm the dispensation (the moderation of the apostles), he finds a middle road. He gives the appearance of being displeased at what was happening and, feeling burdened to speak anything about them, he refers the whole matter to the judgment of God.
VERS. 6. « But from those who seemed to be something, whatever they were at one time it makes no difference to me; God accepts no man's person. »
Deest interpretatio mediæ partis capituli. — De insigni hac lacuna, aliisque non integris Theodoreti locis diximus in dissertatione præfationi nostræ subjecta. Cæterum, ne tamen nihil de ipso Pauli textu afferamus, quo hic usus videtur Theodoretus, e cæteris ejus libris, quantum reperire licet, eum hic constituemus: 6-18. « Καὶ γνόντες τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι Ἰάκωβος, καὶ Κηφᾶς, καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα αὐτοὶ μὲν εἰς τὴν περιτομήν, ἡμεῖς δὲ εἰς τὰ ἔθνη· μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. Ἀλλ' ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσι πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων· Εἰ σὺ Ἰουδαῖος ὢν ἐθνικῶς ζῇς, καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; »
Regarding the others, he says, who misused the law, I said those things—being displeased, as my own disciples were being harmed thereby. B For this is also what he said: "Why do you compel the Gentiles to judaize?" The decree is yours, that they should not live by the law: yet the facts are in opposition to those things which have already been written. The great Peter, however, by his silence confirms what is said, saying almost as much to those who had believed from among the Jews who were present at the time: "He reproves justly, and it is not possible to argue against what is said." That he embraced what was said, being concerned for the profit of the hearers, is manifest to everyone. Since, therefore, the one reproved and the other accepted the reproof with silence, a useful medicine was prepared for both the believers from the Jews and those from the Gentiles. C The divine Apostle wrote these things to the Galatians, teaching that even the great and primary apostles sometimes tolerated the observance of the law for the sake of the weakness of the Jews, but they did not continue doing this always. He also speaks of the other things he said to the blessed Peter, being concerned for the benefit of the Jews who were present.
VERS. 15, 16. « We by nature are Jews, and not sinners from among the Gentiles; knowing that a man is not justified by the works of the law, except through faith in Jesus Christ; and we have believed in Christ Jesus, that we might be justified by the faith of Christ, and D not by the works of the law. »
A Since we are—we Jews by nature, that is, existing as such from of old and from our ancestors, and tracing our lineage from Abraham, and indeed boasting of this lineage—since we have come to know that it is not possible to harvest true righteousness from the manner of life according to the law, we have believed in the Master Christ, gathering the righteousness that is from faith and awaiting the promised good things. « For by the works of the law shall no flesh be justified. » The necessary things of the law, nature also taught—that is to say: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbor, honor thy father and thy mother, and things of that sort. But the things regarding the Sabbath, and circumcision, and the leper, and him who suffers from a flux of seed, and sacrifices, and sprinklings, were proper to the law; for nature taught nothing about these. These, therefore, he calls works of the law. Now, the transgression of these was a sin, but their observance was not the accomplishment of perfect righteousness; for these were enigmas of other things, yet they were suitable for the Jews at that time. Regarding these, the divine Apostle said that no flesh will be justified by the works of the law. Then he draws a syllogism from what has been said.
B V. 17. « But if, while seeking to be justified in Christ, we ourselves also have been found sinners, is Christ then a minister of sin? God forbid. » If, because we have left the law and come to Christ, expecting to enjoy righteousness through faith in Him, this is deemed a transgression, the blame will fall upon the Master Christ Himself; for He Himself pointed out the New Testament to us. But God forbid that we should dare to commit this blasphemy.
V. 18. « For if I build up again those things which I destroyed, I make myself a transgressor. » He said this not only regarding himself, but also regarding the apostles; for it seemed good to them also that those from among the Gentiles should not keep the law. But, he says, we are plainly transgressing what was agreed upon, in that we are tearing down what we built; for we built up the nations not upon the foundation of the law, but upon the foundation of Christ. And most wisely did he reverse the accusation. For while they called the failure to keep the law a transgression, he has called the keeping of the law a transgression of it. Then he demonstrates this more clearly.
V. 19. « For I through the law am dead to the law, that I might live unto God. » I, he says, by believing in the law itself, have rendered myself dead to the law. For the law pointed out Christ to me; believing it, I have approached Him. And to it indeed I am dead, for I no longer live according to it, but I follow the decrees of this One. « I have been crucified with Christ. » For I have been buried with Him through baptism.
A I have put off my former life, I have moved into another life, I live by the One whose life I have put on. « But the life I now live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me. » And in this mortal life, I prefigure the immortal life, and through faith I behold it. For this reason, the Lord Christ accepted the death that was for me, so that He might procure for me the immortal life.
VERS. 21. « I do not set aside the grace of God. » For he who lives his life according to the Law dishonors grace, as if it were not sufficient for salvation. « For if righteousness is through the Law, then Christ died for nothing. » For the death of the Lord is superfluous if the Law is sufficient to acquire righteousness. Having discussed these things through the discourse with the most blessed Peter, he now turns his speech to them, and rebukes them with heavy indignation.
CHAPTER III.
VERS. 1. « O foolish Galatians, who has bewitched you that you should not obey the truth? » The insult is combined with praise. For someone who is wealthy is envied, not one who is poor; those whose affairs are prosperous, not those whose affairs are adverse. Therefore, the speech declares their former promptness for piety; it also reveals the fatherly affection of the Apostle. For he laments for them as those who have lost collected riches. What sort of B envious and bewitching demon, he says, has plundered your admirable wealth? « Before whose eyes Jesus Christ was clearly portrayed among you as crucified. » For you believed as if you had gazed upon the cross of Christ Himself. Then he compares the Law and grace with each other, and adds firm arguments which cannot be contradicted.
VERS. 2. « This only I want to learn from you: Did you receive the Spirit by the works of the Law, or by the hearing of faith? » At that time, those who were accounted worthy of spiritual grace spoke in various tongues, and prophesied, and performed miracles, receiving from the miracles the confirmation of the preaching. Therefore, he says this here: Did the Law give you the operation of the divine Spirit, or did faith in the Lord alone?
VERS. 3. « Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? » He called grace C the Spirit; and he called the legal way of life the flesh, because the superfluous things of the Law were corporeal. For circumcision is concerned with the body, and the observance of the Sabbath, and (the laws of) leprosy, and the sprinklings, and other things of this kind. Then he begins his accusation from their sufferings.
VERS. 4. « Have you suffered so many things in vain? » For your sufferings were not for the Law, but for Christ. For he who...
has left Christ and embraced the mode of life according to the Law will henceforth have no profit from A his sufferings. But showing them a good hope, he added: « If indeed it be in vain » — that is, if you choose to remain in grace, you will receive the reward for your sufferings. Then he discourses more clearly concerning the gifts.
VERS. 5. « He therefore who ministereth to you the Spirit, and worketh miracles among you, does he do it by the works of the Law, or by the hearing of faith? » Having thus shown the fruit of faith, he again encourages them by the things done of old.
VERS. 6. « Even as Abraham believed God, and it was accounted to him for righteousness. » These things he wrote more extensively in the Epistle to the Romans. And here, moreover, he teaches in summary that Abraham was justified by faith, and that the nurslings of faith are called the sons of Abraham. For he subjoined this: B
VERS. 7. « Know ye therefore that they which are of faith, the same are the children of Abraham. » He also declares the manner.
VERS. 8, 9. « And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. » God had both ordained and foretold these things from the beginning. For He promised to Abraham the blessing of the nations. If, therefore, anyone desires to be deemed worthy of his kinship, let him emulate his faith. Having thus lauded faith, and having shown its fruits from the gifts of the Spirit, and having shown it also to be older than the Law by the testimony C of the Law itself (for the Old Testament recounts the history concerning Abraham), he henceforth sets the Law alongside it, showing what the difference is.
VERS. 10. « For as many as are of the works of the Law are under the curse. » Whence is this evident? « For it is written: Cursed is every one that continueth not in all things which are written in the book of the Law to do them. » The Law commands that all things written therein be fulfilled, and subjects those who transgress in any point whatsoever to curses.
VERS. 11. « But that no man is justified by the Law in the sight of God, it is evident. » Whence is it evident? « For, The just shall live by faith. » By prophetic testimony he confirmed his own argument. D
VERS. 12. « And the Law is not of faith: but, The man that doeth them shall live in them. » The Law does not seek faith, but requires action, and promises life to those who observe it.
VERS. 13. « Christ hath redeemed us from the curse of the Law, being made a curse for us. » He showed...
that no one can be justified by the Law. Since, therefore, all had come under the curse of the Law, He shows that Christ has delivered us from this curse. He also states the manner: « For it is written: Cursed is every one that hangeth on a tree. » For since all were subject to the curses of the Law, He Himself underwent the death that is accursed by the Law, so that He might deliver all men from the curse and bestow upon all the promised blessing. For this is what he subjoins: B
VERS. 14. « That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith. » For He bestows upon those who believe by the grace of the Spirit the blessing promised through Abraham to the Gentiles. Having thus shown that faith is older than the Law, he teaches again that the Law cannot be an impediment to divine promises.
VERS. 15. « Brethren, I speak after the manner of man. » That is: I am using human examples. « Yet a man's testament, if it be confirmed, no man despiseth, nor addeth to it. » It is not possible to overturn a testament that has been made by someone well and accurately and in due order, nor is it possible to add anything to it. Then, from the analogy, he passes to the subject at hand.
VERS. 16, 17. « To Abraham were the promises made and to his seed. He saith not, And to his seeds, as of many: but as of one, And to thy seed, which is Christ. And this I say, that the testament which was confirmed by God to Christ, the law which was made after four hundred and thirty years, doth not disannul, to make the promise of no effect. » And the ancient Scripture calls the promise made to Abraham the testament of God. It is impossible, therefore, for that [testament] to receive either some addition, or subtraction, or dissolution through the imposition of the Law, which happened so much later. C The God of all promised that He would bless the nations through the seed of Abraham. Now this seed is the Lord Christ Himself; for through Him the promise received its fulfillment, and the nations have attained the blessing. But all others, even if they have attained to the pinnacle of virtue—whether Moses, or Samuel, or Elias, and, to speak briefly, all who trace their lineage from Israel—are indeed called his seed according to nature, but they are not that [seed] which brought the fountain of blessing to the Gentiles. This is what the divine Apostle says: « He saith not, And to his seeds, as of many: but as of one, And to thy seed, which is Christ. » Therefore, it is not because they also descend from Abraham that they are named the seed of Abraham, but because He alone properly holds this designation, in that He alone, D according to the promise, has given the blessing to the nations.
A For, "In your seed," He said, "shall all the nations of the earth be blessed." But by no other has the nations participated in this blessing. For which reason the divine Apostle shows the promise to be stronger than the law, and says:
18. "For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise." For the law brought a curse upon those who were under it, terrifying them with threats, and wishing in that manner to lead those subject to it to what was necessary. But the promise offers the blessing to the nations. Then he solves the lurking objection. The objection is this: that the law was given pointlessly, if the promise has the blessing. He teaches, therefore, the necessity of the legislation.
19. "Wherefore then the law?" This must be read by way of mimicry. This, he says, do you wish to learn, for what reason was the law set down? I will teach you. "It was added because of transgressions, till the seed should come to whom the promise was made, B ordained by angels in the hand of a mediator." It was set down for the exercise of the race from which that seed was to sprout according to the flesh. It was set down with angels ministering, and with Moses serving at its imposition. For he called him the mediator. He made mention of the angels even in the Epistle to the Hebrews; for he said thus: "For if the word spoken by angels..." For truly the God of all set Michael over them, and the blessed Daniel taught us this. And to the great Moses, He promised to send the angel with the people.
20. "Now a mediator is not a mediator of one." For he mediated between the people and God. C "But God is one." He who both gave the promise to Abraham, and set down the law, and now has shown to us the end of the promise. For it is not one God who dispensed those things, and another who dispensed these.
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." This also the God of all said through Ezekiel: "And I gave them statutes that were not good, and judgments whereby they shall not live in them." D Saying this, he refers to those things which the law had in superabundance, which nature did not dictate, such as the things concerning sacrifices, and lepers, and issues of seed, and things similar to these. For that the necessary things of the law give life, he has said again through the same prophet: "And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them." Since, however, he says, they transgressed these, "I gave them statutes that were not good, and judgments whereby they shall not live in them." And not even these did he call
not good, but they are not good for those who are perfect, as they are entirely inappropriate. Just as milk from the breast is unpleasant to adults, but suitable for infants. The divine Apostle says this here too: "For if a law had been given which could give life, righteousness would indeed have been from the law." For the superfluous aspects of the law were preparing them to marvel at the divine temple.
B VER. 22. "But the Scripture has concluded all things under sin, that the promise by the faith of Jesus Christ might be given to them that believe." For the divine Scripture has convicted both those who were before the law and those who were under the law, since the former transgressed the law of nature, and the latter the Mosaic law. Yet it brought the promised salvation through faith as a remedy to both these and those. For again, he has used the word "concluded" in place of "convicted."
VER. 23. "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." For it was necessary that the Israelite race be guarded, as if by some wall, until the expectation of the nations should sprout.
VER. 24. "Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith." Therefore, the law was also given necessarily. It fulfilled for us the duty of a schoolmaster; and having freed us from our former impiety and having instructed us in the knowledge of God, it leads us to Christ the Lord as to a wise teacher, that we might learn perfect lessons from Him and acquire the righteousness which is by faith.
VER. 25. "But after that faith is come, we are no longer under a schoolmaster." For those who have already attained the habit do not require the care of a schoolmaster any longer.
VER. 26. "For ye are all the children of God by faith in Christ Jesus." He demonstrated the perfection of those who have believed. For what is more perfect than those who are called children of God? And he also points out the manner of their generation.
VER. 27. "For as many of you as have been baptized into Christ have put on Christ." For after he said, "Ye are all the children of God," he teaches also how they attained this, and says: "Ye have put on Christ," who is truly the Son of God; and having put on Him, you are rightly called children of God.
D VER. 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." The word "one" is used instead of "one body." For He Himself is our head. For which reason it is not proper to know a difference between servant and master, male and female, Jew and Greek.
VER. 29. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."
He called the faithful the sons of God; then he also showed the manner of their adoption. For having put on Christ, who is truly the Son of God, you are, he says, justly called sons of God. Thus he again connects us with Abraham. For if we are the body of Christ, and he is our head, and he is styled the seed of Abraham, then through him we also are joined to Abraham by faith, and we have harvested the blessing of the promise. It is not possible for the head to be considered as belonging to one person, and the body to another.
CHAPTER IV
Vers. 1-3. "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." A Fathers, when dying, entrust very young children to certain guardians, commanding them to take care of them until they reach manhood. This is what he means by "until the time appointed of the father"—this is a perfect age. In the same manner we, he says, when we were children and imperfect, had the law as a kind of tutor and guardian. For he called the legal observations the "elements of the world," since from the sun and moon night and day are completed, and from the days of the week, months and years are constituted. B But the law commanded them to observe Sabbaths, and New Moons, and annual feasts, and the weeks of years. For this reason he said: "We were in bondage under the elements of the world," since time is constituted through these.
Vers. 4, 5. "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, that we might receive the adoption of sons." C At the fitting time, which God had foreordained, he sent his Son in order to fulfill the mystery of the incarnation. Having taken up our nature, born of a Virgin, and living according to the law, he rendered those who were subject to the punishments of the law free, and granted us the promised adoption. It is necessary to note, however, that he joined the word "sent" to the incarnation. For he did not say, "He sent him to be born of a woman," D so that we might suspect a mission of his divinity, but "made of a woman": this belongs to the dispensation.
Vers. 6. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." [index: entries preserved]
A For we would not have dared to call God "Father" in prayer, had we not been deemed worthy of the grace of adoption. And the demonstration is irrefutable; for they saw the miracles that were performed through the divine Spirit.
Vers. 7. "Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." For not every son is also an heir. But you are both son and heir; and you have attained these things through Christ, not through the law.
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?" And what is the manner of this bondage?
Vers. 10. "Ye observe days, and months, and times, and years." B He attempts to show that the observation of days according to the law is idol-worship. For, he says, before you were deemed worthy of the calling, you served those who are not by nature gods, referring the elements (the stars) to gods. But Christ the Lord delivered you from this error. And now, I know not how you are returning to the same error. For while you observe Sabbaths, and New Moons, and other days, and fear their transgression, you are like those who refer the elements to gods.
Vers. 11. "I am afraid of you, lest I have bestowed upon you labour in vain." This voice, too, is paternal, of one who recalls labors but does not see the fruit.
Vers. 12. "Brethren, I beseech you, be as I am; for I am as ye are." I once had this zeal; I desired the law greatly. But you see how I have been changed. C Therefore, imitate this transformation yourselves. "Ye have not injured me at all." The emotion of his pain frequently compels him to change the form of his speech, and now to rebuke, now to exhort, and at times to accuse, and at times to lament; here, however, he teaches whatever he writes. For he says, I have been injured by you in nothing; nay, rather, your respect toward me was of the greatest.
Vers. 13, 14. "But 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." I have not forgotten the honor shown to me by you. Although I bore great ignominy in my body, being abused, D and tortured, and enduring countless evils; yet you did not look upon the ignominy, but honored me as an angel of God. And why do I say "as an angel"? "Even as Christ Jesus." For you believed that you were worshipping Christ Himself through me.
A Ver. 15. "What then was your blessing?" Where are those praiseworthy achievements of your faith? For he has put "what" in place of "where." "For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me." I have therefore no personal complaint against you; on the contrary, I confess that I owe you thanks, yet I grieve for your sake. For He adds this: B Ver. 16. "So have I become your enemy by telling you the truth?" I have used harsher words on account of the truth.
Ver. 17. "They zealously court you, not well, but they want to exclude you, that you may zealously court them." He said this regarding those wicked teachers. Seeing you shining with faith, he says, they are tormented, and they scheme everything so as to deprive you of those goods and place you under their own power. For this is what he meant by "that you may zealously court them."
Ver. 18. "But it is good to be zealously courted in a good thing always." But I desire you to shine in all good things, so that others may be benefited by you. "And not only when I am present with you." That you may be equally praiseworthy both when I am present and when I am absent. Having said these things, he again imitates a mother weeping and lamenting bitterly, and cries out: C Ver. 19. "My little children, for whom I labor in birth again, until Christ is formed in you." I endure a second labor, since I failed in the first, because you became stillborn. These words also refute the folly of the Novatians, who close the door of repentance.
Ver. 20. "I would like to be present with you now and to change my tone, for I am perplexed about you." Inflamed by yearning, I wish, he says, that I had wings to fly to you and see what is happening: and to weep over the turning away of some, but to praise the steadfastness of others. For now, he says, being absent, I do not know what to say, what to speak, what to weep over. Having discussed these things with these people, he turns his speech to the bad defenders of the Law, and says:
Ver. 21-24. "Tell me, you who desire to be under the law, do you not hear the law? For it is written that Abraham had two sons: the one by the bondwoman, the other by the freewoman. But he who was of the bondwoman was born according to the flesh; but he of the freewoman through promise. Which things are symbolized by allegory." The divine Apostle said "symbolized by allegory" instead of "and understood in another way." For he did not abolish the history, but teaches what was prefigured in the history. For he adds: "For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar. (Ver. 25, 26.) For the Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children. But the Jerusalem above is free." D
A And the mother of us all. For why, he says, do you who choose to be in bondage to the law not believe the teaching of the law? For it teaches you that Abraham had two wives and was revealed to be the father of two sons; but one was born of the handmaid, and the other of the free woman. These things correspond to our own situation. For just as there was one father there, but two mothers and two sons, so here too there is one God, but two covenants and two peoples; but Hagar is the figure of the first covenant, and Sarra of the second. For the old law was given from Mount Sinai, and the race of Hagar dwelt beside that mountain. And that mountain corresponds to this earthly Jerusalem, while Sarra is a type of the heavenly city, of which we are named sons. And she is free, that is, she does not have the yoke of the law; while that one is a slave, and such also are those who are subject to the law. He shows, moreover, that the prophecy is in harmony with the type. B
VERS. 27. “For it is written: Rejoice, O barren, you who do not bear; break forth and cry, you who do not travail; for many are the children of the desolate more than of her who has a husband.” Just as Sarra gave birth in old age beyond all human hope, so the nations, at the very end of life, have obtained the knowledge of God, and the barren one has surpassed in the multitude of her offspring her who had formerly borne many sons.
VERS. 28. “Now we, brethren, as Isaac was, are children of promise.” For we were born not according to nature, but according to grace. For just as it was not the law of nature, but the word of promise that fashioned Isaac, so also the promise given to Abraham has brought us to birth. C
VERS. 29. “But as then he who was born according to the flesh persecuted him who was born according to the spirit, even so it is now.” Let not this trouble you, that those who have believed are being persecuted by the unbelievers. For we find such a thing also in the type.
VERS. 30. “But what does the Scripture say? Cast out the handmaid and her son; for the son of the handmaid shall not be heir with the son of the free woman.” He called the words of Sarra the words of Scripture, showing the aim of the Scripture, that for this reason these things were recorded, so that even after the truth, the type might be displayed. D
VERS. 31. “So then, brethren, we are not children of the handmaid, but of the free woman.” What, then, do you command?
CHAPTER V.
VERS. 1. “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.”
A He calls the manner of life outside the Law “liberty,” and life under the Law a “yoke of bondage.” Thus, indeed, the divine Peter also said in the Acts: “Why do you tempt God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?”
VERS. 2. “Indeed I, Paul, say to you, that if you become circumcised, Christ shall profit you nothing.” I tell you plainly and clearly—and I set my own name to it—that you shall receive no benefit from the faith in Christ if you submit to circumcision.
VERS. 3. “And I testify again to every man who becomes circumcised, that he is a debtor to do the whole law.” And with good reason; for the law curses those who do not fulfill all the things that are prescribed. Moreover, he who has voluntarily abandoned liberty and has chosen to be a slave is subject to all the commands of the Master.
VERS. 4. “You have been severed from Christ.” How do you say this? “You who are justified by the law, you have fallen from grace.” He who gave the law promised that he would give this [grace]. When this, therefore, was given, that [law] was shown to be idle and superfluous. They, therefore, who choose to live by that [law] have been deprived of the gifts of grace.
VERS. 5. “For we through the Spirit eagerly wait for the hope of righteousness by faith.” For having received the earnest of the Spirit, and believing in the promises, we await the life that is expected, which being adorned with immortality B has no access to the assault of sin.
VERS. 6. “For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith working through love.” Are you a lover of the Law? Keep those things which are necessary to the Law; acquire love for your neighbor, for through this the whole law is fulfilled. Faith has removed the difference between circumcision and uncircumcision. For even among soldiers, generals do not look for whiteness or blackness, but for military experience.
VERS. 7. “You ran well, who hindered you from obeying the truth?” He praises the race, and he laments the interruption of the race.
VERS. 8. “This persuasion is not from Him who calls you.” It is the property of God to call, but to obey is the responsibility of those who hear.
VERS. 9. “A little leaven leavens the whole lump.” I weep for you, but I fear the spreading of the disease.
VERS. 10. “I have confidence in you in the Lord, that you will have no other mind.” He did not say, “You have no mind,” but “You will have no mind”; for he rebukes what has already been done, but he desires to see a change for the better. C “But he who troubles you shall bear his judgment,
A whoever he may be. Again, he has excellently used the words “whoever he may be,” so that even if they entertain great opinions of them, they may learn that they owe a debt of judgment to God. But because these wicked defenders of the Law said that the Apostle himself also keeps the Law, and does not preach the same things everywhere, he necessarily makes his defense regarding this as well.
Vers. 11. “But I, brethren, if I still preach circumcision, why am I still persecuted? Then the offense of the cross has been abolished.” For why do the Jews hate me and openly wage war against me, if I preach circumcision and enjoin that the Law be kept? For if I do this, the preaching of the cross is superfluous. Furthermore, the offense of the Jews is also taken away. He said this also to the Corinthians: “But we preach Christ crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness.”
Vers. 12. “I would that they who trouble you were even cut off.” B Would that those who offer you the fraud of circumcision would even utterly cut themselves off!
Vers. 13. “For you, brethren, have been called to liberty.” You have been set free from the servitude of the Law. “Only do not give liberty for an occasion to the flesh.” From here he passes on to moral exhortation, and enjoins that they take care also of active virtue. For, he says, we have not been set free from the servitude of the Law in order that we may sin securely. And from this it is manifest that, having cast aside the unnecessary parts of the Law, he enjoins that the necessary parts be kept, and first of all, charity. For he says this: “But by charity serve one another.” C For he who loves sincerely does not refuse to serve the one whom he loves.
Vers. 14. “For the entire law is fulfilled in one word: You shall love your neighbor as yourself.” You are able to fulfill the whole Law through this one precept.
Vers. 15. “But if you bite and devour one another, take heed that you be not consumed one by another.” Here he hints that some, having been led astray, were circumcised, while others remained firm in the faith; yet they were fighting among themselves, both those who praised the legal way of life and those who were receiving the gifts of grace. Wherefore, D before all things, he exhorts them to charity.
Vers. 16. “I say then: Walk in the Spirit, and you shall not fulfill the desires of the flesh.” If you wish to overcome the passions of the flesh, follow the admonitions of the Spirit.
Vers. 17. “For the flesh lusts against the spirit, and the spirit against the flesh; for these are contrary to one another.” He calls “flesh” the inclination towards the worse...
A and towards the deterioration of the soul; but “spirit,” the indwelling grace. For this leads the soul to higher things. But how is it possible for the affections of the flesh to be conquered? “So that you may not do the things that you would.” Do not follow after evil thoughts—that is, conquer them, aided by the grace of the Spirit.
Ver. 18. “But if you are led by the Spirit, you are not under the law.” For the law did not provide this. For although some, living under the law, obtained spiritual grace, yet very few were gifted with prophecy; but here, all who have been deemed worthy of the saving baptism [have obtained it].
Ver. 19. “Now the works of the flesh are manifest.” Again he calls “flesh” the carnal mind. “Which are adultery, fornication, uncleanness, lasciviousness, (ver. 20, 21) idolatry, witchcraft, hatreds, B contentions, jealousies, angers, strifes, dissensions, sects, envyings, murders, drunkenness, revellings, and such like.” But it is clear that idolatry, and witchcraft, and things like these, are not peculiar to the flesh, but to the soul. He is not, therefore, accusing the flesh, but the languid or pleasure-loving mind. “Which I tell you, as I have also told you, that those who do such things shall not inherit the kingdom of God.” The divine Apostle said these same things also in the Epistle to the Corinthians.
Ver. 22, 23. “But the fruit of the Spirit is love, joy, peace, longsuffering, goodness, kindness, faith, meekness, self-control.” If those were of the body alone, the works of the soul ought also to have been shown; but he did not set them forth. It is clear, therefore, that he called “flesh” the carnal mind, that is, C the inclination of the soul toward the worse things; and “spirit,” he calls the grace which has been given. For this reason, he has also called love, and joy, and the rest, the fruit of the Spirit. For when He aids the soul, each of these things is rightly perfected. “Against such there is no law.” For the law is superfluous to those who perform virtue; for the law is not laid down for the just.
Ver. 24. “And those who are Christ’s have crucified the flesh with its passions and desires.” That is, those who have been buried with Christ have rendered the body dead to sin.
Ver. 25. “If we live in the Spirit, let us also walk in the Spirit.” Not living according to the law, but following grace. D
Ver. 26. “Let us not become vainglorious, provoking one another, envying one another.” That dissension produced vainglory and envy. For perhaps those who had remained firm in the faith, [seeing] those who were wavering...
continually passing judgment, were provoked to strife; whom he also exhorts to extend a hand to those who had inclined toward the law.
CHAPTER VI
VERS. 1. “Brethren, if a man be overtaken in any fault, you who are spiritual, instruct such a one.” That is, correct, strengthen, fulfill what is lacking. He teaches also the manner of this care: “In a spirit of gentleness.” Then he casts fear into the one who is providing the healing: “Looking at yourself, lest you also be tempted.” You are a man, having a changeable nature: sympathize with him who is in an evil condition.
VERS. 2. “Bear one another’s burdens, and so fulfill the law of Christ.” You have this fault, but you do not have that; he, on the contrary, does not have what you have, but something else. You bear his fault, and he yours; for in this way the law of love is fulfilled. For he called love the law of Christ; for it is his voice: “A new commandment I give to you, that you love one another.” B
VERS. 3. “For if anyone thinks himself to be something, when he is nothing, he deceives himself.” He brings down the arrogance of those who swell up over some small deeds rightly done.
VERS. 4. “But let each one test his own work, and then he will have glory in himself alone, and not in another.” But if you also wish to boast, examine your own life, and if you find it worthy of praise, boast within yourself, if indeed you ought to do this at all.
VERS. 5. “For each one will bear his own load.” Do not be overly curious about the things of others; for each of us will render an account of his own sins.
VERS. 6. “But let him who is catechized in the word share with him who catechizes in all good things.” Here he instructs C that disciples should provide appropriate care for their teachers. He calls this matter a "sharing" (koinōnia), and commands those who enjoy spiritual things to impart of their carnal things.
VERS. 7, 8. “Do not be deceived, God is not mocked. For whatever a man sows, that he will also reap.” The God of all things observes everything; do not think he is ignorant of what is happening. Know that the harvest will be consistent with the seed, and whatever you sow, that you will also reap. “For he who sows to his own flesh will of the flesh reap corruption.” For he who bestows luxury and pleasure upon the flesh will harvest corruption from it. For the body is dissolved D into corruption. “And he who sows to the spirit, from the spirit...”
will harvest eternal life.” A And he who follows the goal of the Spirit, and obeys its laws, will harvest the eternal life.
Verse 9. “But in doing good, let us not grow weary; for in due time we shall reap, if we do not lose heart.” Let not any of the painful things interrupt your zeal for good deeds. For we shall reap what has been sown without toil; this is what he meant by “if we do not lose heart.” For in the case of sensible seeds, the sowing itself has toil, and the harvest likewise; and the heat of the season often exhausts the reapers. But this harvest is not like that: it is free from labor and sweat.
Verse 10. “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.” B So also the Lord said in the holy Gospels: “Be merciful, just as your heavenly Father is merciful; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.” However, it is especially fitting to care for those who are of the same faith.
Verse 11. “See with what large letters I have written to you with my own hand.” It seems he wrote this entire Epistle himself, teaching that there is no respect of persons when the truth is at stake. As for the phrase “what large letters,” some have interpreted it as “large,” others as “poorly formed.” For he says, I wrote the Epistle, even though I do not write with beauty.
Verse 12. “As many as desire to make a good showing in the flesh, these compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.” Pursuing glory from men, and being concerned for their own safety, they offer you the obligatory teaching of circumcision, so that they may not be tormented and imprisoned like us who preach Christ.
Verse 13. “For not even those who are circumcised keep the law; but they desire to have you circumcised, that they may boast in your flesh.” C For how can they keep the law while living far from Jerusalem? How do they perform the feasts? How do they offer the sacrifices? How, when they touch unclean things, are they washed clean? It is clear, therefore, that wanting to boast—as if they had changed their opinion—they have contrived for you to be circumcised.
Verse 14. “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.” D I desire to boast only in the saving cross. Because of this, my whole life is superfluous to me, and like one dead. And not only is it dead to me, but I also to it; for I await the immortal life. For he added this:
A
VERS. 15. "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." He also said this writing to the Corinthians: "Wherefore, if any man be in Christ, he is a new creature." By "new creature" he refers properly to the change of things that will be after the resurrection from the dead. For then the creature itself shall be delivered from the corruption that now presses upon it, and the nature of men shall put on immortality. And he shows that the saving baptism is a kind of image of the things to come. For in it we put off the old man, and put on the new; and laying aside the burden of sins, we receive the grace of the Spirit. Neither, therefore, does the most holy baptism, nor the future life, know of any difference between circumcision and uncircumcision. And he called "the world" the things that pertain to life: honor, glory, riches; to these he said he was dead. B
VERS. 16. "And as many as shall walk by this rule, peace be on them, and mercy, and upon the Israel of God." He called the proposed doctrine a "rule," as being adorned with rectitude, and having nothing that is maimed or superfluous. And for those who embrace it, he prayed for mercy and peace. He called the faithful the "Israel of God," as those who see God through faith. For this is what the name signifies.
VERS. 17. "From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus." Recalling to mind the labors he endured while preaching the divine Gospel to them, he broke out into this exclamation as a kind of testimony. No longer, he says, shall I bring my mind to write anything to you again; but instead of letters, I will show the weals and the signs of the stripes. Let these bear witness to the truth of the preaching: for the sake of that, I refuse to endure everything. C
VERS. 18. "The grace of our Lord Jesus Christ be with your spirit, brethren. Amen." He placed the customary blessing upon the letters as a kind of seal. He added the mention of the Spirit, calling to mind the gift given to them, which they received not through the Law, but through faith. Let us also guard this grace, and not grieve the Holy Spirit, in whom we were sealed unto the day of redemption; but let us apply good action, as a kind of oil, to this intellectual light, that being enlightened we may walk the straight path, and attain the to-be-desired end of the way, in Christ Jesus our Lord, to whom be glory and power, now and always, and unto the ages of ages. Amen. D
The Epistle to the Galatians was written from Rome, when the divine Apostle had already seen them, and taught them.
OF THE BLESSED THEODORET, BISHOP OF CYRUS, INTERPRETATION OF THE EPISTLE TO THE EPHESIANS
ARGUMENT
A Some of those who have previously interpreted the divine Apostle have said that the inspired John the Evangelist first delivered the saving proclamation to the Ephesians; others have said that certain different persons did so, and that the most divine Paul wrote this Epistle to them before he had even seen the Ephesians. But the history of the Acts of the Apostles teaches us neither of these things. We shall learn the truth more clearly if we call to memory that narrative. For in Antioch, when a question arose regarding the Law, the most divine Barnabas and Paul were sent to the holy apostles, and having received the solution to this dispute, and bringing back the letters concerning it, they returned again to Antioch. B It is clear that at this time they also made that agreement with the leading apostles of which the inspired Paul spoke in the Epistle to the Galatians: "And when they perceived the grace that was given unto me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision." From this, it is easy to perceive that the divine apostle John had not yet left Judea. C Furthermore, after their return from Jerusalem, when a dispute arose among the holy apostles Barnabas and Paul concerning the blessed Mark, the former, having taken Mark, sailed away to Cyprus; but the most divine Paul, having traversed Syria and Cilicia along with Silas, came to Lycaonia. There he circumcised the altogether excellent Timothy and set out for Phrygia and Galatia, sowing the seeds of piety. For, he says, the Holy Spirit forbade them to speak the word in Asia. Then, having passed through Mysia, they attempted to offer the saving proclamation to the Bithynians also, and were again forbidden by the divine Spirit. And having reached Troas, they were called by grace into Macedonia. Then, after Macedonia, when they had brought the ray of divine knowledge to the Athenians and Corinthians,
they A came to Ephesus. Aquila and Priscilla were also with the Apostle. The blessed Luke teaches, therefore, that upon entering the synagogue he debated with the Jews, and though he was asked to remain there with them, he did not consent, but sailed away to Judea. It is clear, then, that the city of the Ephesians had not yet received the saving preaching at that time. For the divine Apostle would not have abandoned the faithful to go into the synagogue of the Jews. The things that follow in the history teach this more clearly too. For having returned again from Judea, he found certain men at Ephesus, twelve in number, who had indeed been instructed, but had not received the grace of the divine Spirit, and knew only the baptism of John. B Having baptized them, therefore, he spent two years there, teaching the Ephesians the saving doctrines. And first he debated in the synagogues; but because the Jews contradicted him as usual, he held his discussions in the school of Tyrannus. In this city, even the mere surface of his garments drove away diseases, and the demon, leaping upon the sons of Sceva, cried out: "Jesus I know, and Paul I know, but you, who are you?" In this city, too, the writings of magic arts were burned, the price of which they reckoned, and found fifty thousand pieces of silver. Thus, that it was not the divine John who first brought them the saving preaching, but the wonderful Paul, the history of the Acts has clearly C taught us. And that he wrote the Epistle after these things, the letters themselves teach. For at the end he says: "But that you also may know the things concerning me, what I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you, whom I have sent to you for this very purpose, that you may know the things concerning us, and that he may comfort your hearts." He sent the blessed Tychicus from Rome, and he teaches this in the Second Epistle to Timothy. For after having said: "Make haste to come to me; for Demas has forsaken me, having loved this present world, and has departed for Thessalonica, Crescens to Galatia, Titus to Dalmatia; Luke alone is with me. Take Mark and bring him with you, for he is useful D for the ministry," he added: "But I have sent Tychicus to Ephesus." And that he wrote this, the last of all the Epistles, he clearly teaches in it: "For I am already being poured out, and the time of my departure is at hand." He who had preached to the Ephesians, therefore, set out a second time into Macedonia and Achaia, and thence to Judea. Then, having spent time in Ephesus, he reached Rome. And writing from there, he declared that he had sent Tychicus to Ephesus; and Tychicus was the carrier of the Epistle to the Ephesians. It is clearly shown, therefore, that since he had preached the Gospel to them beforehand, he finally wrote this Epistle. The first part of the Epistle contains the doctrine of the divine preaching, and the latter part, moral exhortation.
CHAPTER ONE
A VERS. 1, 2. "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 to you, and peace from God our Father, and from the Lord Jesus Christ." Again, he has placed the preposition "by" [per] in regard to God and the Father, stopping the mouths of those who make war against the divinity of the Only-begotten, and teaching that this [preposition] is not indicative of inferiority. He has added the salutation with praise: for he called them saints and faithful.
VERS. 3. "Blessed be the God and Father of our Lord Jesus Christ." It is manifest that He is indeed our God, but the Father of our Lord. We have also noted this while interpreting the second Epistle to the Corinthians. "Who has blessed us in every spiritual blessing in the heavenly places in Christ." For He has bestowed upon us the gifts of the divine Spirit; He has given the hope of the resurrection, the promises of immortality, the pledge of the kingdom of heaven, and the dignity of adoption as sons. He called these spiritual blessings. And he added, "in the heavenly places," for these gifts are heavenly. But since some supposed the preaching to be recent, and despised it as being younger than the legal observance, he necessarily teaches on this subject as well.
B VERS. 4. "According as He has chosen us in Him before the foundation of the world." For from eternity, before the constitution of the world, He both foreknew what related to us, and preordained it. He teaches also for what cause He chose us: "That we should be holy and without blemish in His sight." But how did He choose those who were not yet born?
VERS. 5. "In love having predestined us unto the adoption of children through Jesus Christ unto Himself." He both foreknew us, and loved us, and preordained our calling, that we might partake of the gift of adoption through the dispensation of our Savior. C But in saying "unto Himself," he speaks of the Father, meaning, "that we should be called His sons." Then, marveling at the magnitude of the bounty, he added: "According to the good pleasure of His will." For this, he says, He willed; this pleased Him. For it is the custom of divine Scripture to call the will toward well-doing "good pleasure" [eudokian]. "For You have been pleased, O Lord," it says, "with Your land." And: "The Lord takes pleasure in those who fear Him." And: "If he draws back, My soul takes no pleasure in him." D
VERS. 6. "To the praise of the glory of His grace." For the surpassing magnitude of the benefit incites even the tongues of the ungrateful to thanksgiving.
A “In whom He hath made us accepted in the Beloved, (VERS. 7.) in whom we have redemption through His blood, the forgiveness of sins.” The death of the Master has made us worthy of love. For by it, having put aside the stains of sins and been delivered from the servitude of the tyrant, we received the characteristics of the divine image. He teaches, however, also how we have attained these things.
“According to the riches of His grace, (VERS. 8.) wherein He hath abounded towards us.” For He gushes forth fountains of mercy, and irrigates us with these streams.
“In all wisdom and prudence, (VERS. 9.) having made known unto us the mystery of His will.” He called the hidden will the mystery of His will. For, he says, having foreordained these things from the beginning, He later revealed them. For this is what he subjoins:
“According to His good pleasure, which He hath purposed in Him, (VERS. 10.) B in the dispensation of the fulness of times.” By “in Him,” he means in Christ. He calls the time determined by God the fulness of times. Thus also in the Epistle to the Galatians: “But when the fulness of the time was come.” “That He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him.” He teaches these things more clearly in the Epistle to the Romans: “For the whole creation,” he says, “groaneth and travaileth in pain together until now.” And again: “For the earnest expectation of the creature waiteth for the manifestation of the sons of God.” He says this also in the Epistle to the Hebrews: “That He by the grace of God should taste death for every man.” C But the divine nature alone is free from want. Yet the whole creation had need of the medicine of the incarnation. For the elements, which were made for the use of men, He made subject to corruption, since transgression was about to make *him* also mortal. But the invisible powers were grieved, as is likely, seeing the wickedness prevalent among men. For if they rejoice over one sinner who repents, as the Lord said, it is clear that they feel grieved when they see the contrary. But the becoming man of the Only-begotten, having destroyed death, and demonstrated the resurrection, and given a pledge of the common resurrection, dispersed that sad cloud. He therefore calls it *anakephalaiosin* (recapitulation), D a sudden change of things. For through the dispensation, or incarnation, of Christ the Lord, both the nature of men rises again and puts on incorruption, and the visible creation, delivered from corruption, will attain to incorruption, and the hosts of the invisible ones will continue in joy, since pain, sadness, and groaning have fled away. The divine Apostle taught this through these words. For he did not simply say, heaven and earth, but, those which are in heaven, and those which are...
on the earth. And showing the mystery of the dispensation, he subjoined, in him, that is, in Christ. A
11. “In whom also we have been allotted, being predestined according to the purpose of him who worketh all things according to the counsel of his will.” For having predestined us from above, He who doeth all things whatsoever he willeth allotted us to this life. He teaches more clearly also to what inheritance we have been predestined.
12. “That we should be to the praise of his glory, who first trusted in Christ.” For all looking at us, who have believed in the Master, praise Christ, the author of these goods.
13. “In whom also you, having heard the word of truth, the Gospel of your salvation, in which also believing you were sealed with the Holy Spirit of promise.” For you not only heard, but also believed; on account of which you have obtained the grace of the all-holy Spirit. But this word, “were sealed,” is like the prophetic saying: “The light of thy countenance, O Lord, was marked upon us.” This is as if he said: You have received the gift of the Spirit as a seal. He calls it B a promise, inasmuch as the Lord had promised to send the grace of the Spirit.
14. “Who is the earnest of our inheritance.” He showed the magnitude of the things expected. For if the given grace, through which miracles were wrought, and lepers were cleansed, and demons were driven out, and other similar things were brought about, occupies the place of an earnest, it is clear that those who believe will enjoy a far greater grace. “For the redemption of the purchased possession, to the praise of his glory.” This, he says, is the earnest given to us at the present time, so that it might deliver us from the tyranny of the enemy, and attach us to God; that we might unceasingly praise him, mindful of the grace. C
15, 16. “Wherefore I also, hearing of your faith in the Lord Jesus, and love toward all the saints, cease not to give thanks for you, making mention of you in my prayers.” Hence some have conjectured that the divine Apostle wrote this Epistle when he had not yet seen them. But they ought to have observed that, even when writing to the Corinthians, upon hearing grievous things, he sent an Epistle: “For it has been declared to me, my brethren, concerning you, by those of Chloe, that there are contentions among you.” Just as therefore there, having learned of grievous things, he writes sorrowfully, so here too, having heard of agreeable things, he weaves a eulogy. He praises them D not only for their zeal regarding piety, but also for their generosity toward the saints, and in these things he praises God, the author of all good things.
piety, but he also praises God, the author of all good things, under this name, and says: A
VERS. 17, 18. "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your heart being enlightened." Praying, I ask that you may be filled with spiritual wisdom, so that you may know the enjoyment of the goods which are hoped for. This he called "revelation." But he placed the phrase, "the God of our Lord Jesus Christ," by way of division. For he called the same person both God and Father of that one—God, indeed, as of a man, but Father as of God. For he called the divine nature "glory." So also in the Epistle to the Hebrews: "Who is the brightness of his glory," B that is, of his divine nature. So also the divine Ezekiel: "This is, he says, the appearance of the likeness of the glory of the Lord." For since it is altogether impossible for the divine nature to be comprehended, they call it "glory," bestowing the name from the adoration and glorification [due to Him].
"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, (VERS. 19) and what is the exceeding greatness of his power to us-ward who believe." I supplicate, then, that the vision of your mind may be illuminated by the intelligible light, so that you may both discern for what we have been called, and know beforehand the greatness of the promised goods. But the divine Apostle, discoursing with a carnal tongue, and not being able to praise the Lord as he would wish, or to show the greatness of his gifts, heaps up many names together, striving to show these things as much as he is able. For this reason he gathers together the "hope of calling," and the "riches of the glory of the inheritance," and the "exceeding greatness of power," and the "good pleasure of his will," and all other things of this kind. C He set forth the "exceeding greatness of power," turning over in his mind the ignominy of the cross, and reflecting how great are the things he has accomplished through it. For he subjoined this:
"According to the working of the might of his power, (VERS. 20-22) which he wrought in Christ, raising him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet." It is clear that he has posited all these things as concerning a man; for this is what inspired him with wonder. For that He who is God should sit with God, and that He who is Son should D reign with the Father, is not at all wonderful; for by the identity of their nature
power and society are joined. But that the nature taken from us should partake of the same honor as He who took it, so that there appears no difference of adoration, but through the nature which is seen the invisible Divinity is adored, this surpasses every miracle. A And therefore the divine Apostle, being moved with wonder, first praises the exceeding greatness of His power, then the operation of the might of His strength; and he seeks words which can signify a thing altogether admirable and incredible. For in the first place, he says, He raised Him from the dead; it is clear, as man: then He made Him to sit. And showing the greatness of the honor, he added, at His right hand. He shows also the kingdom, in the heavenly places. Then also the subjects, far above all rule and authority. And having gone through all the names of the invisible powers which we have been taught, he added that even if we are ignorant of some of them, we shall know them after this in the life to come, and that all these are subject; and he brought forward the prophetic testimony: For He put all things under His feet. And this the Prophet also set down as if concerning man; for what is man, he says, that Thou art mindful of him, or the son of man, that Thou visitest him?
'And He gave Him to be head over all things to the Church,' (ver. 23,) 'which is His body.' The Lord Christ holds the place of the head; but they who believe in Him, that of the body. 'The fullness of Him that filleth all in all.' He calls the assembly of the faithful the Church. This he designated as the body of Christ, but the fullness of the Father. For He filled it with gifts of every kind, and dwells in it, and walks in it, according to the prophetic voice. But this will happen more accurately in the life to come. For he taught this also when writing to the Corinthians. For having said, 'The last enemy shall be destroyed, death,' and, 'He put all things under His feet,' he lastly added, 'That God may be all in all.' And those things indeed we have interpreted at greater length; but we will speak even here briefly, that in the present life God is in all things; for He has a nature which cannot be circumscribed. But He is not all in all, since some act impiously, and others unrighteously; but He dwells in those who fear Him, and in those who hope in His mercy. But in the future life, when mortality ceases, and immortality is bestowed, and sin has no longer a place, He will be all in all.
CHAPTER II
1, 2. 'And you, when you were dead in your trespasses and sins, wherein you once walked.' For the operation of sin put us to death; for it itself brought forth death. 'According to the age of the world'
' A — by world he means created things, and by age, the present life. 'According to the prince of the power of the air, the spirit that now works in the sons of disobedience.' He has clearly taught us that formerly the devil was entrusted with the power of the air; but having fallen from this on account of his wickedness, he became a teacher of impiety and malice. He does not, however, hold sway over everyone, but only over those who do not accept the divine proclamations; for these he called 'sons of disobedience.' He reminds the Ephesians of the divine kindness, that being already dead through sin, and subject to the power of the devil, He deemed them worthy of salvation. And so that they might not consider his recollection of their past lives a reproach, he joins himself to them, showing that the disease was common.
VERS. 5. 'Among whom we also all once walked in the desires of our flesh, doing the will of the flesh and of the thoughts; and were by nature children of wrath, even as the rest.' He showed that not only the flesh is liable to reproaches, but the soul itself as well. For the mind is the first to receive the inclination toward the worse; then it carries out through the flesh what it has deliberated. He called B them 'children of wrath by nature,' implying they were worthy of wrath and the ultimate punishment. Thus, he called the Antichrist the 'son of perdition,' that is to say, worthy of perdition.
VERS. 4. 'But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, quickened us together with Christ.' Yet, even when we were in such a state, the Lord God, who possesses an abyss of goodness, made us partakers of the immortal life of our Lord. For this is what he says, 'quickened us together with Christ.' For since He rose, we too hope that we will rise. For in Him our own things were accomplished. Then he teaches more clearly the magnitude of the gift. 'By grace you have been saved.' C For it was not because of our excellent life that we were called, but because of the love of Him who saved us.
VERS. 6. 'And raised us up together, and made us sit in the heavenly places in Christ Jesus.' For when He rose, we too rose in hope; and as He sits at the right hand of the Father, we also are partakers of that honor. For He who sits with Him is our Head; He who reigns with Him is our first-fruits: for He has put on our nature.
VERS. 7. 'That he might show in the ages to come the exceeding riches of his grace, in kindness toward us in Christ Jesus.' For at present the magnitude of the D goods hoped for is utterly unknown to the unbelievers, while the faithful see them as if in a mirror and in an enigma. For they walk by faith, not by sight; but then they will see face-to-face.
Then both the faithful and the unbelievers will behold the nature taken from us, worshipped by every creature, and the saints reigning A together with Him. "For if we be dead," he says, "we shall also live with him: if we suffer, we shall also reign with him."
VERS. 8. "For by grace are ye saved through faith." The grace of God deemed us worthy of these goods. We, for our part, have brought only faith. But even of this, divine grace has become a co-worker. For he added this:
"And that not of yourselves: it is the gift of God. (VERS. 9.) Not of works, lest any man should boast." For we did not believe of our own accord, but we came after being called; and once we had come, He did not demand purity of life, but having accepted faith alone, He granted the remission of sins.
VERS. 10. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." By "created," here he refers to regeneration. He called us, he says, through His ineffable goodness; we obeyed, and by believing, we obtained salvation. But before baptism He did not require from us active virtue; after baptism, however, He commands us to hold fast to this as well. For this is what he says: "unto good works, that we should walk in them." Again, he calls their former state to their remembrance, in order to show the magnitude of the divine benefit.
"Wherefore remember, (VERS. 11) that ye being in time past the Gentiles." Here one must place a punctuation mark. "Who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands." There is a circumcision of the flesh, and there is an uncircumcision of the flesh. He says this, that you who were called uncircumcision in the flesh (for so they called you who had the circumcision of the flesh made by hands), had no communion with the blessings of Israel; for the things that follow B teach this.
VERS. 12. "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants, having no hope of the promise, and without God in the world." He wishes to show that the Lord Christ has become the procurer of all goods for them. For before, he says, you believed in Him, you were destitute of the knowledge of God, and you did not receive the goods promised to Israel.
VERS. 13. "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ." For you who were living far away, and C
separated from Israel, Christ the Lord has made familiar. This is what he meant by, "Ye are made nigh." A VERS. 14, 15. "For he is our peace, who hath made both one, and hath broken down the middle wall of partition; having abolished in his flesh the enmity; even the law of commandments contained in ordinances." For he himself has become the arbiter of peace; he himself has prepared those who believed from among them and those from among you to be fashioned into one body; and he has put an end to the law, which, imitating a wall, kept you apart from one another. But first, he destroyed the enmity that was toward God, by giving his own flesh as a ransom for our salvation. This having been accomplished, he ordered all those things that separated you and them to cease; for this is what he meant by "the law of commandments." For he did not abolish, "Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbor," nor, "Honor thy father and thy mother," nor, "Thou shalt not covet thy neighbor's wife," and things of that sort. For these, the Lord Christ also pointed out to the one who wished to learn the way to eternal life. But he called the evangelical teaching "ordinances," because the performance of perfection lies in the choice of the soul. "He that is able," he says, "to receive it, let him receive it." And, "If thou wilt be perfect, sell that thou hast." And, "When thou fastest." For these things are done not by the law, but by free choice of the soul. But he established by law those things which, when he created nature from the beginning, he inscribed upon it. B "For to make in himself of twain one new man, so making peace; (VERS. 16.) and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." He slew the enmity on the cross, having offered the immaculate sacrifice. He reconciled both—that is, those from among the Gentiles and those from among the Jews—in one body, which was offered for all, so that they might be perfected into one body. He called all who believe one man, since Christ the Lord is the one head of all, and those who have been deemed worthy of salvation hold the place of the body. C VERS. 17. "And came and preached peace to you which were afar off, and to them that were nigh." By "afar off" he means the Gentiles, and by "nigh" the Jews. D VERS. 18. "For through him we both have access by one Spirit unto the Father." This is similar to the words of the Lord: "No man cometh unto the Father, but by me." He, he says, has led us to the Father; and he has led us by deeming us worthy of spiritual grace. VERS. 19. "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God."
A By "saints" here, he means not only those who are under grace, but also those who were under the Law, and those before the Law. For the same Apostle said even concerning Abraham, that he "looked for a city which hath foundations, whose builder and maker is God." You have achieved, he says, the greatest dignity, for you have been joined in intimacy to God, and have become fellow-citizens of the saints.
VERS. 20. "And are built upon the foundation of the apostles and prophets." By "prophets" here, he does not mean the prophets of the New Testament, but those of the Old. He placed the apostles first, because we received the divine preaching through them. "Jesus Christ himself being the chief corner stone." Just as he called him the head of the body, so he here calls him the corner stone of the building. For he joins the two walls, uniting both those from the Jews and those from the Gentiles who have believed, like a corner.
VERS. 21, 22. "In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit." In what we have previously interpreted, he called the Church the "fullness of God," and here he calls it "temple" and "habitation." The corner stone makes the joining of the one and the other, while the grace of the Spirit builds the structure, bringing divine teachings through the preachers of the truth.
CHAPTER III
VERS. 1-4. "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ)." He wishes to say this: Because I am aware of this your calling, and know accurately both who you are, and how you were called, and to what end you were called, I pray and beseech the God of all that he may confirm you in the faith, and provide for you the salvation that springs from it. He has placed many things in the middle, again signifying the greatness of the benefit. C He further narrates how he was called, and how he received the divine grace, and that he was appointed as the herald to the Gentiles; teaching that it is highly fitting for him to preach, and that he does not usurp what belongs to others, but fulfills what has been commanded to him. However, the phrase "as I wrote afore in few words" does not mean, as some have supposed, that he wrote another epistle. For he did not say "As I wrote" concerning himself, but concerning the mystery. For this is what he says: "By revelation he made known unto me the mystery, as I wrote afore in few weeks," that is, concerning that which I have now written; for indeed he has gone through this from the prologue up to this point. And he speaks about this also in what follows.
A VERS. 5. "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." It was indeed known to the prophets of old, but not as it is now; for they did not see the realities, but wrote beforehand the words concerning those realities. So also the Lord said in the holy Gospels: "Many prophets, and kings, and righteous men desired to see what you see, and did not see it." But now He has revealed it first to the apostles, then to the prophets. For many in the time of the apostles enjoyed prophetic grace. But what did He reveal?
VERS. 6, 7. "That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ Jesus through the Gospel, whereof I was made a minister according to the gift of the grace of God, which was given to me by the operation of his power." B Since He called the faithful "one body," He says that the Gentiles have become "of the same body." And since the inheritance was thought to belong to the Jews, He again termed the Gentiles "fellow-heirs." And as the Jews supposed that they alone held the promises—for this is what he also said in the Epistle to the Romans: "Whose are the promises"—He again called the Gentiles "partakers of the promise." These things, he says, they obtained through the Gospel, of which I am a preacher and a minister through the ineffable kindness of Him who called me, and through His indescribable power. He also mentions the reason why he speaks of the power.
VERS. 8. "To me, who am less than the least of all the saints, was this grace given, to preach among the Gentiles the unsearchable riches of Christ." C For in me He showed the force of His own power, by calling me, who was unworthy, and by entrusting to me the teaching of the Gentiles. Indeed, he has openly stopped the impudent mouth of Eunomius, by calling "unsearchable" the riches of Christ. For that man, by saying that the Father is the creator of Christ, asserted that he had even comprehended the very substance of the Father. But the divine Apostle D called not only the divine nature of Christ "unsearchable," but also His riches. And how do you preach, if the riches are unsearchable? "This very thing," he says, "I preach, that they are unsearchable." For this is what he adds:
VERS. 9. "And to make all men see what is the dispensation of the mystery, which has been hidden from the ages in God, who created all things by Jesus Christ." I do not trace out the things that cannot be searched out, but I teach those who are ignorant of the mystery that is now revealed. Of old to the
A knowledge of God alone was this hidden, who made all things, using the Son as a fellow-worker.
Vers. 10, 11. "That now may be made known to the principalities and powers the manifold wisdom of God in the heavenly places through the Church. According to the foreordination of the ages, which He made in Christ Jesus our Lord." For not even the invisible powers knew the mystery, but through the economy that is seen in the Church they learned the ineffable wisdom of God. By "according to the foreordination of the ages" he means this: these things He foreordained before the ages, but performed them through the economy which is concerning the Lord Christ.
Vers. 12. "In whom we have boldness and access in confidence through the faith of Him." For having believed in Him, through Him we have been brought to God and the Father.
Vers. 13. "For which cause I ask that you faint not in my tribulations for you, which is your glory." I pray, therefore, to enjoy divine help, so that I may bravely bear the emerging sorrows for your salvation. For my endurance in these things is your glory. When he had placed all these things in the middle, he returns to prayer and says:
Vers. 14, 15. "For this cause I bow my knees B to the Father of our Lord Jesus Christ, of whom all fatherhood in heaven and on earth is named." God is properly and truly a Father. For He was not first Son, then Father, but He is always Father, and Father by nature; but other fathers, whether bodily or spiritual, have drawn the title from above. By "fathers on earth" he means those who are fathers by nature; by "heavenly fathers" he calls those who are spiritual. Such was the divine Apostle himself. And this he taught by writing to the Corinthians: "For if," he says, "you have ten thousand pedagogues in Christ, yet not many fathers. For in Christ Jesus through the Gospel I have begotten you." He says, therefore, that praying and entreating, I bow my knees, and I supplicate the Father of the Lord Jesus Christ, who truly is Father, who did not receive this from another, C but He Himself has imparted this to others. But what do you ask?
Vers. 16, 17. "That He may 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." And He has ineffable riches and immeasurable power. I ask, therefore, that you may obtain this, so that through
the grace of the Spirit the souls of those whom Christ has saved may become His dwelling place. Then he teaches what they themselves must contribute toward the construction of this temple. A "Rooted and grounded in love in your hearts." For there is need of faith and love, that you may flourish in these, having their steadfastness as a sort of foundation and root.
VERS. 18, 19. "That you may be able to comprehend with all the saints what is the breadth, and length, and depth, and height; and to know the surpassing love of Christ, which excels knowledge, that you may be filled unto all the fulness of God." It is possible for us, through faith and love, to enjoy spiritual grace and through this to learn the magnitude of the economy that has taken place. For by length, and breadth, and depth, and height, he has declared the magnitude, since these are indicative of magnitude. And the phrase, "that you may be filled unto all the fulness of God," B means: that you may receive Him perfectly as a dweller within you. Then he concludes the dogmatic discourse with a doxology.
VERS. 20, 21. "Now to Him who is able to do more than abundantly beyond what we ask or think, according to the power that works in us, to Him be glory in the Church, in Christ Jesus, for all generations of the age of ages. Amen." I praise Him because He not only is able, but also wills, and grants more than we ask. It is fitting that He be praised by all, both in the present life and in the future. Having displayed in this way the riches of divine beneficence, he exhorts them to the species of virtue.
CHAPTER IV
VERS. 1. "I therefore, the prisoner in the Lord, beseech you." The mention of his bonds C is sufficient to stir up even those who are utterly sluggish and lacking in sense to virtue. Because of you, he says, I am bound by these. For if I had not wished to preach, I would have been completely rid of them. It is fitting also to admire the divine Apostle in these things, because he glories more in the bonds that he endured for Christ’s sake than a king in his diadem. But what do you beseech? "That you walk worthily of the calling with which you were called." Embrace a manner of life suitable to the calling; do not insult the divine benefit with a lawless life. And since they were enjoying spiritual gifts, and performing miracles, and speaking with various tongues, and exercising prophetic power D — and these things were enough to cause arrogance — he offers his exhortation on this point first.
VERS. 2, 3. "With all humility and meekness, with patience, bearing with one another in love, being eager to keep the unity of the Spirit in the bond of peace." You have all attained the same grace,
B as one fountain sends forth diverse streams. Use humility and meekness, then, and bear with one another according to the law of love, and guard the bond of peace.
Ver. 4. "One body and one Spirit, even as you were called in one hope of your calling." You have partaken of one Spirit, you are being made into one body; one hope has been given to you, that of the resurrection and of the kingdom of heaven.
Ver. 5, 6. "One Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in you all." Everywhere He has set "one" and "the one," uniting the Church into harmony. We have one Lord, He says; we have partaken of one baptism; we have offered one faith; our God and Father of all is one. It behooves you, therefore, as brothers, to have harmony with one another. However, that which says "over all" signifies His sovereignty; "through all," His providence; and "in all," His indwelling.
Ver. 7. "But to each one of you grace was given according to the measure of Christ's gift." Here He comforts those who appeared to have received lesser gifts, C and shows that the Lord Christ distributed these. As if to say: "Do not be vexed; for He Himself, as He knows, measured out the grace to each one." And He confirms this word with prophetic testimony.
Ver. 8. "Therefore He says: 'Ascending on high, He led captivity captive, and gave gifts to men.'" The Psalm says, "He received gifts in men," but He has set down, "He gave." Both have taken place; for while He receives faith, He gives back grace. And the Prophet has also aptly set down the words, "He led captivity captive." For He did not lead us into captivity when we were free; rather, when we had become captive under the devil, He recaptured us and granted us freedom. Then He interprets the ascension.
Ver. 9. "Now this, 'He ascended,' what is it but that He also descended first into the lower parts of the earth?" The ascension is a sign of the descent. For having first descended, and having accomplished our salvation, He thus ascended again. For He called "the lower parts of the earth" death. D Thus also the Prophet says: "He set me in the lowest pit." And again: "And my substance [is] in the lowest parts of the earth."
Ver. 10. "He who descended is the same as the One who also ascended above all the heavens, that He might fill all things."
A For it is not one who has descended, and another who has ascended; but, to speak briefly, He descended in one way, and ascended in another. For He who descended as incorporeal, ascended with a body. Yet this descent does not signify any transition from place to place, but rather teaches the greatness of the dispensation, that the Most High endured such humiliation.
Vers. 11, 12. "And He Himself gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the perfecting of the saints, for the work of ministry, for the edification of the body of Christ." At that time, as I have often said, there were those who had been deemed worthy of the prophetic gift. And the history of the Acts mentions Agabus the prophet, and others who were prophesying at Antioch, among whom was the divine Apostle himself. There were also evangelists, among whom was the blessed Philip, one of the seven. B By pastors and teachers he means those who were assigned to each city and village. For this reason he placed them after the evangelists, since the latter were traveling about preaching. These gifts, he says, He gave for the edification and benefit of the believers. For these he called the body of Christ.
Ver. 13. "Until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to the measure of the age of the fullness of Christ." We shall attain this perfection in the future life. In the present life, therefore, we have need of the help of the apostles, prophets, and teachers. C
Ver. 14. "That we may no longer be children, tossed and carried about by every wind of doctrine, in the wickedness of men, in craftiness, for the circumvention of error." The characteristic of those who are still children is the volatility and fickleness of their mind. Such were we, he says, before our calling, being driven hither and thither like waves, and being persuaded by those who deceived us. He called the craftiness "kybeia" (gaming). The name is derived from a word which signifies playing with dice. It is the practice of those playing with dice to move the counters hither and thither, and to do this craftily. He called the "circumvention of error" a machination. For the devil D does not openly command men to commit adultery, but he either baits the hook through the eyes or charms through the ears; nor does he openly urge them to deny God, but he brings it about that they use auguries, or lots, or amulets.
Ver. 15. "Let us grow in love into Him in all things, who is the head, Christ." This he also said in the Epistle to the Romans: "Love without hypocrisy." And here also, it possesses a true love...
and through it to increase the riches of virtue A in the Lord Himself. "For every branch in Me," He says, "that does not bear fruit is taken away, and is cast into the fire." And since he again named Him head, he shows how many good things are supplied from the head.
Verse 16. "From whom the whole body, joined and knit together by every joint of supply, according to the working in the measure of each individual part, makes the increase of the body unto its own edification in love." Just as, he says, the head supplies to all the members of the body the energy of sensation—for the brain is the source of the sensory power—so also Christ the Lord, occupying the place of the head, distributes the gifts of the Spirit, joining the members of the body into one harmony. He called sensation "the joint," because it is one of the five senses, and he named the whole by the part. B
Verse 17. "This I therefore say, and testify in the Lord." Again he takes up the beginning of his exhortation, and calls the memory of the Lord to witness. For, he says, I say these things with the Lord as witness. But what does he testify? "That you should no longer walk, just as the rest of the Gentiles walk." He calls the "rest of the Gentiles" those who have not yet believed. But how do they walk? "In the vanity of their mind." Using impious thoughts, making gods of things that are not.
Verse 18. "Having the understanding darkened." He called the ignorance of God darkness. Then he also reproves the iniquity of their life. "Alienated from the life of God." He called the life passed in virtue the life of God. He also states the cause of iniquity. "Because of the ignorance that is in them, because of the hardening of their heart." Thus also the prophet David says: C "The fool said in his heart: There is no God. They are corrupt, and became abominable in their ways." He called the hardening of the heart the ultimate insensibility; for the hardness that occurs in the body has no sensation, because it is entirely dead. This the divine Apostle also said. For he subjoins:
Verse 19. "Who, being past feeling." Here the clause should be marked. "They have given themselves over to licentiousness, to work all uncleanness in greediness." First they suffered iniquity, then satiety. For having slipped into a lawless life, they gradually suffered from insensibility. Then, finally, without fear, every sin...
A is perpetrated by them, as they abuse their corrupt life beyond measure. For by "greediness" he meant intemperance. From this we may also understand what was said in the Epistle to the Romans: "God gave them up to a reprobate mind." For in this way he described the permission. For here he clearly taught that they gave themselves up to debauchery.
VERS. 20, 21. "But you have not so learned Christ, if indeed you have heard him and have been taught in him, as the truth is in Jesus." Such, then, are the teachings of impiety. But the teachings of the Lord Christ are entirely contrary. And he says even these.
VERS. 22-24. "To put off concerning your former conversation the old man, which is corrupted according to the desires of error. And B be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth." He called it the "old man," not a nature, but the operation of sin; for he who is baptized does not lay aside the body, but the filthy garment of sin. He called him the "new man" who orders his life according to the evangelical law. He applied the term "man" both to virtue and to vice, since both are brought about by men. "Spirit of the mind" he called the spiritual movement of the mind. He also states what are the attributes of the new man.
VERS. 25. "Wherefore putting away lying, speak ye the truth every man with his neighbor, for we are members one of another." For it is most absurd that those of us who are members one of another should speak what is not [true] to one another; for this is not proper for members. For the eyes, beholding precipices and pits, signify them to the feet, so that they may turn aside and not damage C the whole body; and the ears, receiving the sense of noise, signify it to the eyes; and the senses do not lie to one another; for the damage of a lie is common.
VERS. 26. "Be angry." Here there should be a pause. "And sin not." He legislates things that are temperate to nature; for he knew that the reason does not always withstand the onset of passion with a strong heart. He commands, therefore, that they dissolve their anger as quickly as possible. For he subjoins this: "Let not the sun go down upon your anger." He gave the measure of a day as the measure for anger. For he is afraid lest the thought, resting at night, might exacerbate the disease. But he also knows the D machinations of the devil; whence he subjoined:
VERS. 27. "Nor give place to the devil." After he had provided a remedy appropriate to this disease, he passes to another.
A
VERS. 28. "Qui furabatur, jam non furetur: magis autem laboret operando manibus suis quod bonum est, ut habeat unde tribuat necessitatem patienti." Because idleness produces this sin more than anything else, he deservedly opposes it with good labor. For there is also an evil labor, the species of which is theft. He advises, however, that they should not undertake labor merely for the sake of the belly, but so that they may also assist those who are in need. Having thus treated the ailment of the hands, he now cures the disease of the tongue.
VERS. 29. "Omnis sermo malus ex ore vestro non procedat." A "corrupt" (or "putrid") word is filthy speech, a railing, calumny, blasphemy, a lie, and things of that sort. "Sed si quis bonus." And he commands that this also be brought forth at the right time; for he added this: "Ad ædificationem necessitatis, ut det gratiam audientibus." And by "grace" he meant pleasantness, that is, that it should be acceptable to those who hear. B
VERS. 30. "Et nolite contristare Spiritum sanctum Dei, in quo signati estis in diem redemptionis." The things contrary to the aforementioned, namely a wicked life, grieve the Holy Spirit. Through the most holy Spirit, we have been made a divine flock.
VERS. 31. "Omnis amaritudo, et ira, et indignatio, et clamor, et blasphemia tollatur a vobis, cum omni malitia." It is appropriate to uproot the whole swarm of this passion.
VERS. 32. "Estote autem invicem benigni, misericordes, donantes invicem, sicut et Deus in Christo donavit nobis." Bear with the defects and faults of one another, and imitate the God of all, who through Christ the Lord has granted us the forgiveness of all our sins.
CAPUT V
VERS. 1. "Estote ergo imitatores Dei, sicut filii charissimi." You have been deemed worthy of adoption; you call God "Father": therefore imitate this relationship.
VERS. 2. "Et ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis oblationem, et hostiam Deo in odorem suavitatis." Here, too, he displays the equality of the Father and the Son. For when he had commanded us to imitate God, he gave the same injunction regarding the Son; and just as he said of the Father that he bestowed [gifts] upon us, so also regarding Christ he says that he has loved us and has given himself up for us. For he did not obey out of necessity, like some servant; rather, he gave himself up for us of his own free will. Now, by "oblation and host in an odor of sweetness," it is manifest that he is speaking of the body; for this was fixed to the cross. C D
VERS. 3. "Fornicatio autem, et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet..."
[alt-version omitted]
sanctos." How execrable these things are, he sufficiently demonstrates, since he commanded that their very names be banished from memory.
VERS. 4. "Aut turpitudo, aut stultiloquium, aut scurrilitas, quæ ad rem non pertinent: sed magis gratiarum actio." He banishes even immoderate laughter from the assembly of the pious; for it is produced by stultiloquy and drollery. B
VERS. 5. "Hoc autem scitote, quod omnis fornicator, aut immundus, aut avarus, qui est idolorum servus, non habet hæreditatem in regno Christi et Dei." He said this same thing in the Epistle to the Corinthians. Moreover, he called avarice the worship of idols, according to the voice of the Lord. For "No one," he says, "can serve two masters;" and, "You cannot serve God and mammon."
VERS. 6. "Nemo vos seducat inanibus verbis: propter hoc enim venit ira Dei super filios diffidentiæ." For since those who followed Greek dogmas were doing all these things, he warns them not to pay heed to them, because the justice of God impends over the workers of wickedness.
VERS. 7. "Nolite ergo effici participes eorum." Namely, of those who have been reduced to the servitude of impiety.
VERS. 8. "Eratis enim aliquando tenebræ, nunc autem lux in Domino." For you have been illuminated by the divine light. "Ut filii lucis ambulate." Since he called them light, and the Lord is called the true light, he called them children of light. C
VERS. 9. "Fructus enim lucis est in omni bonitate, et justitia, et veritate." He who is a participant of the all-holy Spirit, let him bear the fruits of the Spirit.
VERS. 10. "Probantes quid sit beneplacitum Deo." And you are participants of reason, and you have received the grace of the most holy Spirit; therefore, you will be able to easily judge what is pleasing to the Lord.
VERS. 11-13. "Et nolite communicare operibus infructuosis tenebrarum, magis autem redarguite. Quæ enim in occulto fiunt ab ipsis, turpe est et dicere. Omnia autem quæ arguuntur, a lumine manifestantur, omne enim quod manifestat lumen est." He called them light, and children of light; and light exposes the things that are hidden in darkness. Therefore, he enjoins them not only to flee their company, but also to expose their wickedness. D
VERS. 14. "Propter quod dicit: Surge qui dormis, et exsurge a mortuis, et illuminabit te Christus." But some copies have "Christ will shine upon you" (epiphausei), and this is most appropriate for the sequence of what has been said. For he who, like one who shakes off slumber, receives the ray of the Lordly light. It must be noted, however, that...
this is not a Scriptural testimony. For we find it nowhere in the divine Scripture. A Some interpreters have said that certain persons, having been judged worthy of spiritual grace, composed psalms; and that the divine Apostle alludes to this in the Epistle to the Corinthians: "Each of you has a psalm."
VERS. 15, 16. "See then how you walk carefully, not as unwise, but as wise, redeeming the time, because the days are evil." He calls the days evil—not the time itself (for what evil could time possess?)—but the wickedness perpetrated in them. For this reason he also said, "redeeming the time," that is, "It is not yours; for you are sojourners and pilgrims." Therefore, bear with courage the afflictions that befall you, and make use of the present time as is fitting.
VERS. 17. "Therefore do not become unwise, but understanding what the will of the Lord is." For it is the height of folly not to serve in all things the Lord who saved you.
VERS. 18, 19. "And do not be drunk with wine, in which is debauchery, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and chanting in your hearts to the Lord." Having cast out harmful drunkenness, he has brought in the spiritual [substitute]. For this is what he meant by "be filled with the Spirit," namely, constantly praising God, being attentive toward one another, and always rousing the mind. For he sings with the heart who not only moves the tongue, B but also stirs the mind to the understanding of the things being said.
VERS. 20. "Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father." For it is not fitting to praise God the benefactor only for oneself, but also for all who have shared in the benefit. And it is fitting to do this, being ever mindful of Christ who saved us.
VERS. 21. "Being subject to one another in the fear of Christ." For one ought not to be subject to those who command the breaking of the law, but to those who live in piety. And since he has offered a common rule regarding subjection, he now proceeds to recommend what is appropriate for each category.
VERS. 22, 23. "Let wives be subject to their own husbands as to the Lord; because the husband is the head of the wife, as Christ also is the head of the Church, and He Himself is the Savior of the body." With great wisdom C has the divine Apostle set forth the example. For it is sufficient both to induce wives to revere their husbands, and to implant in husbands an affection for their own wives.
VERS. 24. "But just as the Church is subject to Christ, so let wives be to their own husbands in everything."
He added, in all things, as if laying down a law for the pious. For in that he lays down the law for the pious, he points to the model. And no one among those who are nurtured in piety prefers his own things to those of God. A
VERS. 25-28. “Husbands, love your wives, even as Christ also loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word, that He might present the Church to Himself glorious, not having spot or wrinkle, or any such thing, but that it might be holy and blameless. So ought husbands also to love their own wives as their own bodies.” Imitate the Lord’s care, and the same which He Himself showed concerning the Church, do you exercise toward your yokemates. For the Lord Christ did not even refuse to die for His own bride, so that He might cleanse her, and render her bright, and scrape away her old age, and show her free from every blemish. It behooves you, therefore, also to have the same affection toward them, and to take care of them as of your own bodies. But the phrase, “cleansing by the washing of water with the word,” stands for B “In the name of the Father, and of the Son, and of the Holy Spirit.”
“He who loves his own wife loves himself.” (VERS. 29.) “For no one ever hated his own flesh, but nourishes and cherishes it.” If any affliction should happen to any of the members, we do not cut it off, but we apply medicine to it; so, he says, it behooves you also to show concern for your wives. “Even as Christ does the Church.” Nourishing her and cherishing her, and offering His own body and blood to her.
VERS. 30. “For we are members of His body, of His flesh and of His bones.” For just as Eve was formed from Adam, so are we from the Lord Christ; for we are joined to Him in baptism, and we rise together with Him, and we eat His body and we drink His blood. C He reminds us also of those things which were said concerning the wife.
VERS. 31. “For this cause shall a man leave his father and mother, and shall cleave to his wife, and the two shall become one flesh.” Reverence the first law, which was given after the creation of the woman and which has been implanted in the nature of human beings. For he who enters into matrimony, having left his parents, is joined to his wife, and such a conjunction comes to pass that the two are considered one flesh. And a witness to this is the fruit of marriage; for a single infant is born from both. The divine Apostle, however, having recited the law of marriage, shows that it shines forth also D in the spiritual marriage, and cries out:
A Ver. 32. “This mystery is great, but I speak concerning Christ and the Church.” For He too left the Father above and was joined to the Church. He appeared to leave Him, by the argument of the incarnation, for as God He cannot be separated from God, seeing that He Himself also possesses a nature beyond circumscription.
Ver. 33. “Nevertheless, let each one of you likewise so love his own wife as himself; and let the wife see that she fears her husband.” I have not, he says, altogether transferred the nuptial law to Christ and the Church; for you also are subject to the law, and it befits the husband to love the wife as his own body, and the wife both to love and fear the husband. For the divine law also commanded this: “Your turning shall be toward your husband, and he shall rule over you.”
CHAPTER VI.
B Ver. 1. “Children, obey your parents in the Lord: for this is right and just.” That is, according to the law of God. For he added this:
Ver. 2. “Honor your father and mother, which is the first commandment with promise.” There are other commandments before this, but the Lawgiver did not join a promise to those. For he added here:
Ver. 3. “That it may be well with you, and you may live long on the earth.” The divine Apostle showed that those things in the law which were superfluous ceased after the arrival of the Lawgiver, but those that were naturally commanded hold their force even after the New Testament.
Ver. 4. “And you, fathers, do not provoke your children to wrath, but bring them up in the discipline and admonition of the Lord.” He commanded the children to obey, the fathers to serve them, and not to grieve them, and besides these things, to rear them piously and instruct them in divine things.
Ver. 5. “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.” Of necessity he also gives laws to servants. For the body of the Church has everything: both husbands and wives, and fathers and children, and servants and masters, and the rich and the poor, and rulers and those ruled. Therefore, he enjoins the servants to hold to the service C of their masters with the fitting fear, and to have been delivered from malice. For he said this, “in the sincerity of your heart.” But he added, “as to Christ,” comforting them and teaching that a reward is laid up for those who serve sincerely.
Ver. 6, 7. “Not with eye-service, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart, with good will doing service
A to the Lord, and not to men.” Again, he has called serving masters with good will the service of the Lord, seeking to provide them comfort. He calls it “eye-service,” which is the service offered not from a sincere heart, but painted on in outward appearance. He also points out the reward that is laid up.
Ver. 8. “Knowing that whatever good anyone does, this he will receive from the Lord, whether he is a slave or free.” He showed that slavery and lordship are circumscribed by the present life; but after we have departed from this pilgrimage, there will no longer be a distinction of slavery and lordship, but of virtue and vice.
Ver. 9. “And you, masters, do the same things to them.” Not so that they may serve, but so that they may minister with a willing mind; for he added this: “Giving up threatening.” He commands them to use kindness and gentleness toward them. Then he also terrifies them: B “Knowing that your own Lord also is in heaven, and there is no partiality with Him.” Be toward your servant such as you wish the Master to be toward you. For God does not know the distinction between slave and master; for He formed all equally.
It is worth admiring the order of the exhortation. For first He gave laws to husbands and wives; for marriage leads the way to childbearing. Then to children and parents; for the bearing of children is the fruit of marriage; for after birth, the one is called father, and the other son. He has placed the bond of servants and masters last; for this has come about from circumstance, while those others are honored with the privileges of nature. Having thus legislated for those cases by divisions, he again brings in a common exhortation.
Ver. 10. “Finally, my brethren, be strong in the Lord and in the power of His might.” Drive away all fear, fortified by the protection of God’s power.
Ver. 11. C “Put on the whole armor of God, that you may be able to stand against the wiles of the devil.” Those who lead armies in sensible wars arm neither women, nor children, nor those worn out with age; but the commander of the warfare of Christ the Lord distributes the royal armor to all alike, and points out the enemy's arts. For he called the snares and machinations “wiles” (*methodias*). For often he even constructs vice through the species of virtue; and there are times when he mixes empty glory with fasting, and with prayer, and with the relief of the needy, and likewise sprinkles the stain of arrogance upon temperance. He also shows the multitude of the enemies.
Ver. 12. D “For we do not wrestle against flesh and blood, but against principalities, against powers,
A against the rulers of the darkness of this world, against spiritual wickednesses in high places.” The wicked demons were once of the holy orders, but through wickedness they fell from that rank; and they possess even now these appellations in evidence of their abomination. He called them “world-rulers,” not because they received this sovereignty from God, but because those who live in sloth embrace their servitude by their own will. B The divine Apostle imitated an excellent commander, who, wishing to expel sloth from the army, recounts the prowess of the enemy. He also pointed out the reward of victory, so that he might make the soldiers more eager. For he says “in high places,” that is, the struggle is concerning the heavenly orders; the prize of the conflict set before us is the kingdom of heaven.
Ver. 13. “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 day of conflict the “evil day,” having given it that name from the devil who works in it. And at that time they were clearly being warred against, enduring persecutions, tortures, and every kind of death.
Ver. 14. “Stand therefore, having your loins girt about with truth.” He first chastises the insatiability of desire; for the kidneys are situated in the loins, and in them is the operation of desire. Thus also the blessed David, lamenting the sin of adultery, says: C “For my loins are filled with illusions,” q.d., “I did not use the desire of nature as I ought.” Thus also the divine Apostle said concerning Levi: “For he was yet in the loins of his father, when Melchisedec met him.” He commands, therefore, to gird the loins with truth, that we may desire true and lasting things. “And having put on the breastplate of righteousness.” The faculty of reason, which is in the heart, both preserves and brightens righteousness, so that it may think nothing beyond what is just.
Ver. 15. “And your feet shod with the preparation of the Gospel of peace.” Do not move your feet to wicked deeds, but complete the course of the Gospel, so that you may also receive the prophetic praise: D “How beautiful are the feet of those who preach peace, who preach good things!” He has set forth peace, because he had mentioned war; so that we may have peace among ourselves and with our common Lord, but have the conflict only against the devil and his phalanx.
Ver. 16. “Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one.” For you, faith is in the place of a shield. For it...
A renders God your helper; it reveals to you the rewards of war, the proclamations for those who win, and the crowns of those who have behaved valiantly. All these things quench the darts of the Wicked One; and he has called them fiery, rousing the soldiers and commanding them to fortify themselves safely.
Ver. 17. “And take the helmet of salvation.” He says that Christ the Lord Himself will cover your heads and will fortify them with salvation like a certain helmet, so that you do not receive the blows inflicted by the enemies. “And the sword of the Spirit, which is the word of God.” He has called the operation of the Spirit the sword of the Spirit, and he has called the word of God the operation of the Spirit. He says this because the all-holy Spirit accomplishes our salvation, as it were, through the Word. For the spiritual man rebukes the devil, and he flees. The subsequent words indicate this. B
Ver. 18. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication.” Those who are constantly surrounded by enemies cannot sleep. For this reason, the divine Apostle also commands them to keep awake and to pray incessantly, and not to yield to the labor of the body, but to do this with the greatest perseverance. He also enjoins them not to pray only for themselves, but also for all who are of the same faith. For he added this: “For all the saints.” He also shows his own humility and at the same time his insatiability. For he demonstrates both humility and at the same time he greedily snatches, saying:
Ver. 19. “And for me.” But where do you need prayer? “That utterance may be given unto me, in the opening of my mouth.” That you may say what? “To make known with boldness the mystery of the Gospel, (ver. 20) for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.” Ask for me also courage, and boldness, and the supply of speech, so that I may complete the course according to the divine law. He showed the chain again, C encouraging them and teaching them that one should not be grieved or ashamed of the sufferings which are endured for the Lord, but rather to exult and glory in them.
Ver. 21, 22. “But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.” Tychicus was an Asian, as blessed Luke taught us in the Acts. For when he had mentioned those who followed from Thessalonica and Beroea, he added: “And Tychicus and Trophimus of Asia.”
Ver. 23. “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.” He has placed peace first, but he added love, D showing that this
A effectuates that. He has coupled faith with love, enjoining us to love according to the evangelical law. He shows, moreover, that the giver of these is not only God and the Father, but also the Lord Jesus Christ, and in addition to these, the all-holy Spirit. For he added: Ver. 24. “Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.” For grace is not supplied simply to all, but to those who love the Lord; and not even to these simply, but to those who, besides loving, keep His life-giving laws. Let us also keep these, and let us kindle our love for Him, that we may be partakers of the apostolic blessing, by the grace of Him who saved us, Christ, with whom, to the Father, be glory with the all-holy Spirit, now and always, and for ever and ever. Amen. The Epistle to the Ephesians was written from Rome by Tychicus.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS
ARGUMENT
C The divine Apostle, governed by divine grace, came from Troas into Macedonia; he brought the divine Gospel first to the Philippians, and confirmed the preaching with miracles. For there he cast out from a certain girl the demon that was uttering false prophecies; there, having inhabited the prison with Silas, and being bound hand and foot, he spent the whole night praising God. But He who was being praised shook the prison, and loosened the bonds of all who were bound; and by a certain most splendid light He manifested His own presence. These things urged the jailer to run to salvation; and his whole house, together with him, received the light of divine knowledge. Before these, however, the seller of purple was taken into His net. The Philippians, therefore, were rendered ardent lovers of piety. D A proof of their great alacrity toward divine things was that they not only provided for the divine Apostle while he was present, but even [sent to] the Thessalonians...Thessalonica and to Corinth for the care of his body. They did this same thing also when he arrived at Rome. For they sent blessed Epaphroditus, to whom the care of their souls had been entrusted, to that great city, not fearing the bestiality of Nero. Through him he wrote this Epistle, both accepting the alacrity of their charity and the promptness of their mind with gratitude, and exhorting them to what is fitting. Most of all, he charges them to flee the deception of those who had indeed believed from among the Jews, but who were attempting to defend the Law and to corrupt the saving proclamation.
CHAPTER ONE
Vers. 1, 2. *Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: grace to you, and peace from God our Father, and from the Lord Jesus Christ.* B He writes to all of them together, both to those who had received the priesthood and to those who were shepherded by them. For he calls those who were judged worthy of baptism "saints," but he calls the presbyters "bishops." For at that time, they held both names. The history of the Acts teaches us this also. For when blessed Luke had said that the divine Apostle had summoned the presbyters of the Ephesians to Miletus, he sets forth what had been said to them: *Take heed, therefore, he says, to yourselves, and to all the flock, in which the Holy Spirit has placed you as bishops to shepherd the Church of Christ.* And he named the same men both presbyters and bishops. So also in the Epistle to the blessed Titus: *For this reason I left you in Crete, that you might appoint presbyters in every city, as I commanded you.* And having said what kind of men those who are ordained ought to be, he added: *For a bishop must be blameless, as a steward of God.* And here also he has made this clear. For he joined the deacons to the bishops, making no mention of the presbyters, especially since it could not be that many bishops were the pastors of one city, so that it is clearly manifest that he called the presbyters "bishops." Furthermore, he called the blessed Epaphroditus their apostle in this very Epistle: *For your apostle, he says, and helper in my necessity.* Therefore, he clearly taught that the episcopal office was entrusted to the man, since he held the appellation of apostle.
Vers. 3-5. *I give thanks to my God in all my remembrance of you, always in all my prayers for you all, making my supplication with joy, for your fellowship in the Gospel from the first day until now.* Assiduously remembering you, I am filled with all joy; and I praise the God of all things, C D
because you have also promptly accepted the preaching of the Gospel, and until this day have remained unshaken. He calls faith the "fellowship of the Gospel." A
VERS. 6. "Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ." I believe that He who gave you this good readiness of mind will preserve it whole until the coming of our Savior.
VERS. 7. "Just as it is righteous for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the Gospel, you all are partakers with me of grace." This debt I owe to you, because I was your planter. For this reason, I carry with me a perpetual memory of you, even in prison and chains, and while making a defense for the preaching. He called sufferings the "confirmation of the Gospel." For those who intend to deceive change with the times, and do not endure to defend a lie unto death. But he who undergoes innumerable dangers for the sake of the preaching, and persists in the same, clearly shows that he teaches the truth, B and confirms his doctrine by his sufferings. He praised them not a little when he called them "partakers of grace." Furthermore, he called sufferings "grace." For he teaches this also in the following: "Because to you it has been granted, not only to believe in Him, but also to suffer for His sake."
VERS. 8. "For God is my witness, how I long for you all with the affection of Jesus Christ." It is not a human love, but a spiritual one. For he calls spiritual affection the "bowels of Jesus Christ."
VERS. 9, 10. "And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent." I pray that your love may always receive increase, and that you may be filled with knowledge and discernment, so that you may know which things are good, which are more excellent, and which are those that altogether differ from one another. And here, too, he hints at those deceivers, C and by praying, he teaches them what must be done, so that they may know what is true doctrine and what is devoid of truth.
"That you may be sincere and without offense till the day of Christ, (VERS. 11.) being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God." For when you enjoy these gifts, you will keep the faith sincere, offering the fruit of righteousness to God, and preparing Him to be praised by all. For this is what he said, "to the glory and praise of God." And he recounts for their benefit also those things which have happened at Rome.
VERS. 12, 13. "But I want you to know, brethren, that the things which have happened to me have turned out for the progress of the Gospel, so that my chains D have become manifest in Christ
A in the whole praetorium, and to all the rest." Since they had sent Epaphroditus being anxious with great solicitude, he consoles them, teaching that the chains cast upon him had become an occasion of salvation for many. For he called the multitude of believers the progress of the Gospel. "And it is manifest," he says, "that the cause of these things has become known to all who were in the palace." For he called the praetorium the palace. And it is likely that at that time it was so called, for the empire was in the hands of the Romans.
VERS. 14. "And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word of God without fear." To many of the brethren also courage was born from my chains; for seeing me bear hardships with joy, they preach the divine Gospel fearlessly. B
VERS. 15. "Some indeed even because of envy and strife, but some also because of good will preach Christ." But the goal of all is not the same. For some do this as being warmly disposed toward piety; others, because of the ill-will they have toward me, attempt by this means to create greater dangers for me. For this is what the following parts teach.
VERS. 16. "Some indeed proclaim Christ from selfish ambition, not sincerely, supposing to bring pressure to my chains." For because they saw those who serve impiety bearing the course of the Gospel very heavily, and considering the divine Paul to be the cause of these things, some, to incite their anger, going about the marketplace shamelessly, preached C Christ, not being concerned for the salvation of those who heard, but creating dangers for the Apostle.
VERS. 17. "But others from love, knowing that I am appointed for the defense of the Gospel." Others, he says, preach sincerely, trusting in my chains, clearly knowing that the Lord God has chosen me as a herald of the Gospel.
VERS. 18. "What then? Only that in every way, whether in pretense or in truth, Christ is preached." Even against their will, he says, the enemies of the truth aid the truth. This some foolish people have supposed to have been said even concerning heresies. And yet they ought to have observed that the divine Apostle set this down not commandingly, but narratively. For he did not say, "Let it be preached," D but, "It is preached." And he accused them not because they were teaching evil things, but because they taught good things, yet not well, nor led by the goal of piety, but of extreme ill-will. That he openly accuses heretics, it is easy for one who wishes to perceive. For at one time he inveighs against Phygellus and Hermogenes, at another he stigmatizes Hymenaeus and Philetus, and those who are in Christ
VARIAE LECTIONES. * 1 Tim. 1, 15. [alt-version omitted]
he orders to be avoided. But let us return to the interpretation.
«And in this I rejoice, yes, and will rejoice. (Vers. 19, 20.) For I know that this will turn out for my salvation through your prayer, and the supply of the Spirit of Jesus Christ, according to my expectation and hope, that in nothing I shall be ashamed.» I rejoice, he says, and I see the truth being testified to even by my adversaries. For the dangers arising from these things bring me salvation, with your prayers obviously cooperating, and the divine Spirit granting me His grace. B Confident in this, I know that I shall be superior to the difficulties. For this is what he says: «I shall not be ashamed.» He called the grace of the Spirit the "Spirit of Jesus," because He Himself granted it to them. For as the divine John says: «Of His fullness we have all received.» «But with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.» He said "will be magnified" instead of "it will be shown who He is"; the greatness of His power will be clearly revealed. He says, moreover, that even if I escape the danger of death, or if I endure death, in the same way the power of the Lord Christ will be shown. For if I overcome the dangers, all will admire Him who snatched me from such and so great snares. C But if I should be put to death, they will be amazed at the power of the preaching, because it prepares its preachers to despise even death.
Vers. 21. «For to me, to live is Christ, and to die is gain.» Both are profitable to me, he says, both life and death. For on the one hand I adorn my life with the laws of Christ, and on the other I embrace death for His sake with joy.
Vers. 22-24. «But if I live in the flesh, this is fruit for my labor, yet what I shall choose I cannot tell. For I am hard pressed from both, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more necessary for you.» And I have a desire for life on account of its being profitable to you, and for death on account of being with Christ. D I have, therefore, a difficult choice, since I know both the gain of life and the ineffable pleasure of departure from this place. It is, however, worthy of admiration that the divine Apostle chose a life joined with labors and dangers for the sake of the salvation of men.
Vers. 25, 26. «And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing may be more abundant in Christ Jesus for me by my coming to you again.» I know that I shall escape the present danger, so that you again, both by [my] usefulness and [index: entries preserved]
A by the joy of having obtained what you desired, may be filled. And indeed the prediction met with its outcome; for he escaped Nero's wrath at first, and he has declared this in the letter to the blessed Timothy. He speaks thus: «At my first defense no one took my part, but all forsook me; may it not be charged against them. But the Lord stood by me and strengthened me, and I was rescued from the lion’s mouth.» And the history of the Acts has taught us that for the first two years at Rome he lived by himself in his own rented dwelling. But after he had departed from there to Spain and had delivered the divine Gospel to them also, he returned, and then was beheaded. Having thus related the things concerning himself, he turns his speech to exhortation.
VERS. 27, 28. «Only let your manner of life be worthy of the Gospel of Christ, so that whether I come and see you or am absent, I may hear of you, that you stand firm in one spirit, with one mind striving side by side for the faith of the Gospel, and not frightened in anything by your opponents, which is a clear omen to them of their destruction, but of your salvation.» I exhort you, therefore, to embrace a life harmonious with the Gospel, so that whether I come to you or stay somewhere else, I may rejoice in your praises. B My joy is caused by your concord, and your agreement in divine matters, and your joint struggle for the truth, and your being in no way troubled by your adversaries. For this brings destruction to them, but to you it produces salvation. One must know, however, that he did not write these things rashly, but having learned that the magnitude of virtue inspires a great spirit in some. For this reason, he suggested to them the counsel of concord and agreement. Furthermore, it must be observed that he did not promise them his arrival indefinitely, but joined a certain limitation to the promise. C For he said thus: «So that whether I come and see you or am absent, I may hear of you.»
«And this is from God. (VERS. 29, 30.) For it has been granted to you that for the sake of Christ, you should not only believe in him but also suffer for his sake, engaged in the same conflict which you saw I had and now hear to be mine.» He has called both believing and struggling brilliantly gifts of God—not to cast aside the self-determination of the will, but to teach that the mind or will itself, by itself, when stripped of grace, can achieve nothing of what is good. D For there is need of both: of our own readiness of mind and of divine assistance. For neither does the grace of the Spirit suffice for those who do not have readiness, nor again, does the ready will, if it be destitute of this, have the power to collect the riches of virtue.
VARIOUS READINGS. [Note: Index of variant readings preserved]
CHAPTER II.
A VERS. 1, 2. "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy." These are the words of fatherly affection. If you wish, he says, to bring me any consolation, if any relief and comfort of love, grant it through this. And he states also what he asks: "That ye be like-minded, having the same love, being of one accord, of one mind." (VERS. 3, 4.) "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others." B By all these things, he taught them a moderate disposition. For he who has acquired this is not caught in the snares of empty glory, does not consider himself superior to another, and does not admit the passion of strife. Since, therefore, as I said, some were lifted up into a swelling of mind by the achievements of virtue, he offers them an appropriate remedy; then he points out the greatest example of humility.
VERS. 5. "Let this mind be in you, which was also in Christ Jesus." Imitate the Lord of all.
VERS. 6, 7. "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." C For being God, and God by nature, and having equality with the Father, he did not consider this a great thing. For this is characteristic of those who have attained some honor beyond their merit. But concealing his dignity, he chose the utmost humility and donned the human form. "And being found in fashion as a man." He says these things concerning God the Word, that being God, he was not seen as God, having put on the human nature. For thus it is appropriate for him—"as a man." The nature that was assumed was truly this; but he himself was not this, yet he was clothed with this.
VERS. 8. "He humbled himself, and became obedient unto death, even the death of the cross." D For he did not fulfill a master's command as a servant, but of his own accord undertook salvation for us, and obeyed as a Son, not as a servant.
VERS. 9. "Wherefore God also hath highly exalted him, and given him a name which is above every name." It is clear even to the very foolish that the divine nature lacks nothing, and that when he became man, he who was humble was not exalted, but he who is most high humbled himself. Therefore he did not receive what he did not possess before, but he received as man what
he already possessed as God. Now as for the word "name," some have interpreted it as "glory," but I discover from the Epistle to the Hebrews another meaning for this apostolic utterance. For having said, "He sat down at the right hand of the Majesty on high, having become so much better than the angels, as he has A inherited a more excellent name than they," he interprets the sense of the name and says: "For to which of the angels did he ever say, 'You are my son, today I have begotten you'? And again, 'I will be to him a father, and he shall be to me a son'?" Here, therefore, he says the same thing: that in humbling himself, he not only did not lose what he possessed as God, but he also received this as man.
Ver. 10. "That at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth." By "things in heaven" he calls the invisible powers; by "things on earth," those men who are still living; and by "things under the earth," those who are dead.
Ver. 11. "And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." "Every tongue" stands for "all the nations." If, however, confessing Christ the Lord glorifies the Father, it is clear that those who call him a creature B and a servant inflict dishonor upon his Begetter. The divine Apostle has indeed defeated every heresy with these few words: both those who blaspheme the divinity of the Only-begotten, and those who deny his humanity, and in addition to these, those who confuse the hypostases (or persons). He convicts the impious Sabellius, Photinus, Marcellus, and Paul of Samosata, by demonstrating the duality of the persons. For he said, "Who, being in the form of God," and then he adds, "did not consider it robbery to be equal to God." Now no one is said to be equal to himself. He shows that Arius and Eunomius also blaspheme by these very words. For he did not say, "Who having been made in the form of God," but, "Who, being in the form of God"; and he added, "did not consider it robbery to be equal to God." For it is characteristic of those who snatch what is not their own to boast and be puffed up C about what they possess. But God the Word is God by nature; for he was in the form of God, and did not consider it robbery to be equal to God, for he possessed this equality by nature. But if they say that the form of God is not the substance of God, let them be interrogated as to what they understand by the "form of a servant." For they do not, I presume, like Marcion, Valentinus, and Manes, deny the assumption of flesh. If, therefore, the form of a servant is the nature of a servant, then the form of God is also the nature of God. Let us likewise interrogate those who introduce a phantasm or apparition: Is the form of God the nature of God? They will surely confess it; for they do not deny D that the Master Christ is God.
A And finding those who think the opposite, through the things they confess they will confirm what they are unwilling to admit. Besides these things, we also observe that the divine Apostle, while teaching humility, has set forth the example of Christ: For by humility, he says, esteeming others better than yourselves. But if the Son were not equal, but lesser than the Father, He would not have been obedient out of humility, but would have been fulfilling His duty. But concerning these things, we have spoken copiously elsewhere. Let us therefore proceed to the interpretation of what follows next.
B VER. 12. "Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling." Looking, he says, at this example, you have brought greater zeal for your own salvation in my absence. This has revealed your good intention and goal, that you do not undertake labors worthy of praise for the sake of the teacher, but due to your own eagerness for good things.
VER. 13. "For it is God who works in you both to will and to do for His good pleasure." Not that He forces even those who are unwilling, but that finding readiness of mind, He increases this through grace. He termed "good pleasure" (eudokia) the good will of God; for He desires all men to be saved and to come to the knowledge of the truth.
VER. 14. "Do all things without murmurings and disputings." C Bear the labor for virtue and the dangers for the Gospel with readiness, not complaining about the pains that befall you, nor using varied reasonings; for you are gathering wealth for yourselves. No one who is collecting great gains is saddened and murmurs. He shows also the profit of the labor.
VER. 15. "That you may be blameless and harmless, the children of God without fault in the midst of a crooked and perverse generation." Thus also the Lord commanded us to be as simple as doves.
"Among whom you shine as lights in the world, (ver. 16) holding fast the word of life, for a rejoicing to me in the day of Christ." D Those who fight against you, he says, will not harm you. For you will shine like lights in the world, and you will give me something in which to boast concerning you at the coming of the Savior. But the phrase, "holding fast the word of life," is said instead of "heeding the word of life." For he used the same word also when writing to Timothy, when he said, "Take heed to yourself and to the doctrine," instead of "Attend to yourself and to the doctrine." He calls the preaching
«the word of life,» A because it procures eternal life. "For I have not run in vain, nor labored in vain." And I boast and am high-minded, because I did not undertake my zeal for your sake to no purpose.
Vers. 17, 18. "But though I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. And do ye also joy, and rejoice with me." He has put "your" for "the all who have believed through him." For I am glad and delight in being offered like a sacrifice to God for your faith. And it is fitting that you also should be partakers of my joy. He says these things while comforting them, and teaching the greatness of martyrdom, which holds the place of an offering and of a certain sacrifice.
B Vers. 19-22. "But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel." The praises of the blessed Timothy are indeed true; but the divine Apostle used them now, both to show his own affection for them—in that, the one consoler he had, he sent him for their benefit—and to exhort them to receive the herald of truth with all respect.
Vers. 23, 24. "Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly." C Not here either did he promise his coming affirmatively, but left it to divine providence. And he shows clearly that he had not yet fully escaped the former danger. He hints at this when he says, "So soon as I shall see how it will go with me"; that is, if my difficulties find a complete resolution.
Vers. 25. "Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellow-soldier, but your messenger, and he that ministered to my wants." He mentioned many glorious things of this man, having called him not only brother, but also companion in labor and fellow-soldier. And he called him "your apostle," as one to whom their care was entrusted. D Whence it is clear that those who were called bishops in the beginning were under him, fulfilling the order of the presbyter. And he called him "minister to my wants," because he had brought the money sent by them. He hints also that they owe this assistance, not otherwise than public ministers of tax contributions.
Vers. 26, 27. "For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick."
he was indeed sick, near unto death; but God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow." A He offers an apology for the delay that had occurred and shows the magnitude of the illness that had attacked him, and declares the disposition of Epaphroditus toward them, saying that he had been distressed because of the delay and because of the concern which his illness had caused them. But the words "had mercy on him" signify also the intense zeal of Epaphroditus for the struggles. For he did not wish to depart from this painful life, knowing the gain that would spring from it. "But on me," he says, "He had mercy, that He might not strip me of my fellow-worker." B Vers. 28-30. "I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me." He implied the greatest danger by the words "not regarding his life." For having ascertained that I was being kept in bonds and guarded by many, he entered and visited me, despising the danger. "And," he says, "he paid the debt for you all; for what you all owed, he alone performed." From here he turns his discourse to the accusation of those who urge the keeping of the superfluous things of the Law.
CHAPTER III
1. "Finally, my brethren, rejoice in the Lord." Be filled with all spiritual joy. "To write the same things to you, to me indeed is not grievous, but for you it is safe." He did not write another Epistle to them, but in this one he offered them many instructions. C 2. "Beware of dogs." Shamelessness is peculiar to dogs. Since, therefore, these men, having been frequently convicted that they were wickedly corrupting the preaching, persisted in the wickedness of their mind, he justly called them dogs. But this was formerly the name of the Gentiles. "For it is not," says the Lord, "good to take the children's bread, and to cast it to dogs" (Matt. xv, 26). But with the circumstances the names were transferred: for the Gentiles are called sons, and the Jews are called dogs. "Beware of evil workers." For D they do not build, but attempt to tear down the building. "Beware of the concision." For while they preach circumcision and attempt to cut the body of the Church. 3. "For we are the circumcision, which worship God in the spirit, and rejoice in Christhe concision." For while they preach circumcision and attempt to cut the body of the Church. 3. "For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." He says the same thing also in the Epistle to the Romans: A "And circumcision is that of the heart, in the spirit, and not in the letter" (Rom. II, 29). God himself also commanded this to the Jews through the prophet: "Circumcise the hardness of your heart."
VERS. 4. "Though I might also have confidence in the flesh." But let no one think that I say these things as if I were uncircumcised and unable to boast of circumcision. "If any other man thinketh that he hath whereof he might trust in the flesh, I more." He rightly added "thinketh," for one does not reasonably place confidence in the flesh. Then he details item by item the things that are honored among the Jews.
VERS. 5. "Circumcised the eighth day." For I did not receive circumcision as a proselyte. "Of the stock of Israel." Nor was I born of proselytes, but I boast that my lineage descends from Israel. "Of the tribe of Benjamin." And I am not one of the half-servants, but have sprouted from freedom, from the beloved Rachel, for whom the patriarch served. "An Hebrew of the Hebrews." He returned to the very root. Then what remains pertains to the will and to a chosen way of life. "As touching the law, a Pharisee." For this was the better sect.
VERS. 6. "Concerning zeal, persecuting the church." For it was not because of ambition, nor for empty glory, nor moved by envy as the princes of the Jews were, but consumed by zeal for the law that I ravaged the Church. "Touching the righteousness which is in the law, blameless." He showed that legal righteousness is not perfect. For this reason, he did not say C indefinitely, "blameless according to righteousness," but added, "which is in the law." Having explained these things in this way, he shows that he in no way boasts on account of them, and says:
VERS. 7. "But what things were gain to me, those I counted loss for Christ." By the comparison of the better things, he called those that are inferior a loss. For the lamp is superfluous when the sun has appeared; the tutor is superfluous to those who have received perfect wisdom; the milk of the mother is useless to those who have partaken of solid food. He says this more clearly.
VERS. 8. "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." Because of the greater knowledge, I call the lesser a loss, and I despise the minor things for the sake of the better. For I do not flee from them as if they were evil, but I prefer the greater, and when I have received the wheat, I consider the chaff to be superfluous.
Christum lucrifaciam. » Propter majorem cognitionem, minorem ego damnum voco, et minora contemno propter praestantiora. Non enim fugio tanquam mala: sed majora praefero, et accepto . For what is coarser and harder than the chaff, is called filth [σκύβαλον]; this supports the grain, but after the grain is gathered, it is thrown away. Thus the Law pointed out Christ, but once He appeared, it became henceforth superfluous. A
VERS. 9, 10. « And be found in Him, not having my own righteousness, which is of the Law, but that which is through faith in Christ, the righteousness which is from God. » But what is this? « That I may know Him through faith, and the power of His resurrection. » That is, to know through faith that He is the God and Creator of all, and that He took upon Himself our nature, having wrought our salvation, and raised up the body which He took, devising the common resurrection of all men; for he called the power of His resurrection the goal [σκοπός] of the resurrection.
« And the fellowship of His sufferings, being conformed to His death. (ver. 11.) If by any means I may attain to the resurrection from the dead. » I am eager also to share in His sufferings, and to imitate His saving death, so that I may also partake of the resurrection.
VER. 12. « Not that I have already attained, or am already perfected; but I follow after, if that I may apprehend that for which I was also apprehended by Christ Jesus. » He Himself first apprehended me and caught me, as in a net. For I was fleeing from Him, and greatly turning away; but He apprehended me as I fled. Therefore I also pursue, desiring to apprehend Him, so that I may not fall short of salvation. B
VER. 13. « Brethren, I do not count myself to have apprehended. » He says this to those who prided themselves on what they had already achieved, curbing their conceit.
« But this one thing, forgetting those things which are behind, and reaching forward to those things which are before, (ver. 14.) I press toward the goal for the prize of the upward call of God in Christ Jesus. » Some have said that “forgetting those things which are behind” refers to the legal conduct; but I believe he said this concerning the labors of preaching. For he is accustomed to digress, and to mingle dogmatic matters with exhortatory words. He says, therefore: I forget the former labors, but I strive eagerly to run toward the things ahead; and my one goal is to enjoy the prizes that are laid up; and this is the kingdom of heaven. He called the reward the “prize” [βραβεῖον]. C
VER. 15. « Therefore let as many as are perfect have this mind; and if in anything you think otherwise, God will reveal even this to you. » It behooves us to think this concerning the prizes set before us. And even if we do not know precisely what these are, yet it behooves us to know that God, the Judge of the contest, will show them to us.
VER. 16. « Nevertheless, to what we have attained, let us walk by the same rule, let us be of the same mind. » Again, in regard to the harmony D
he speaks to them; and he called the evangelical preaching a rule. Now, a rule is a standard of straightness, requiring nothing else. He therefore enjoins them not to endure those who mix legal observances with the Gospel. Then he proposes himself as a kind of archetype.
VERS. 17. « Be followers together of me, brethren. » And teaching that he has many partners in this aim, he added: « And observe those who walk so, as you have us for an example. » Follow these, if they deliver the same doctrine as we do.
VERS. 18, 19. « 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. » He called them enemies of the cross, as those who taught that without the legal way of life it is impossible to attain salvation. And he called their belly their god, reproaching their gluttony. For the Jews especially take great care of food, and think that luxury on the Sabbath is the limit of righteousness; considering as glory those things for which they ought to feel shame.
« Who mind earthly things. » (VERS. 20, 21.) « For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. » These therefore are fixed to the earth, but we turn our mind to heaven, and look for the Lord’s appearance from thence. For He Himself will adorn our body, when it is freed from corruption, with immortality; and He gave us a pledge of this hope, by raising His own body, and filling it with glory. He used the word « change, » not for a mutation of the shape, but for liberation from destruction. He says that our body will be fashioned like to His glorious body, not according to the quantity of glory, but according to the quality; for this too will be luminous. He will do these things, as He has an ineffable power, and easily takes away from the midst both destruction and death, and transforms our bodies to immortality, and causes all to look to Him.
CHAP. IV
VERS. 1. « Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. » The exhortation is combined with great praise. For of you, he says, I boast; because of you I am illustrious. D
A VERSE 2. «I beseech Euodia, and beseech Syntyche, that they be of the same mind in the Lord.» He praises the women, but hints that some contention had arisen between them.
VERSE 3. «And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.» This is the highest praise for the women, for he calls them partners in the struggles which he undertook for the Gospel. Some, however, have foolishly supposed the "yokefellow" to be the wife of the Apostle, not attending to what was written in the Epistle to the Corinthians, where he counts himself among the celibate: «I say therefore,» says he, «to the unmarried and widows, it is good for them if they abide even as I.» And it is clear that, whether he was celibate or a widower, he did not have a wife; but that he was unmarried is more true, for he was called while a young man. Therefore he calls him "yokefellow," as one who has taken up with him the same yoke of piety; and he exhorts him to become a helper of the most excellent women, and to procure harmony between them. B
VERSE 4. «Rejoice in the Lord alway: and again I say, rejoice.» He clearly shows that he loves them vehemently. Whence he frequently encourages them and praises them.
VERSE 5. «Let your moderation be known unto all men.» Sustain the assaults of adversaries with a strong mind. Do not render evil for evil. «The Lord is at hand.» (VERSE 6.) «Be careful for nothing.» The Judge is approaching, who will soon reward you for the labors you have undergone. «But in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.» For it is necessary first to praise God the Benefactor for all things, whether joyful or not; and then thus to offer supplications to Him.
VERSE 7. «And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.» Since they were suffering persecutions, he necessarily prayed for peace for them. And whose peace exceeds all understanding, how can its substance be comprehended? C
VERSES 8, 9. «Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.» In summary, I ask you all to adorn your words with truth, and to brighten your lives with honesty and justice; to do those things which are pleasing to God, and to acquire from this the future
reward. For I taught you this both by my words and I demonstrated it by my actions. If you do these things, you will have the God of all as your helper. He then writes also about the money they had sent.
A VER. 10. “I rejoiced in the Lord greatly, that now at length you have revived your concern for me, on which you were indeed concerned; but you lacked opportunity.” I know your aim, and I rejoice greatly to see it in you. For long ago you wished to provide for my needs, but you did not have the opportunity.
VERS. 11-13. “Not that I speak in respect of want: for I have learned, in whatever state I am, therewith to be content. I know how to be abased, and I know 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 through Christ who strengthens me.” I do not say this because of my own want; for I, by divine grace, always walking through contrary experiences, have had sufficient trial of both, of satiety and of hunger, and of need and of abundance. But that he might not grieve them by writing this, as if it were a superfluous matter, he added:
VER. 14. “Notwithstanding you have well done, that you did communicate with my affliction.” For this is your gain; for you became partners in my sufferings. Then follows another praise.
VERS. 15, 16. “Now you Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but you only. For even in Thessalonica you sent once and again unto my necessity.” Great is the praise of these men, B since they did not honor him only when present, but also cared for him when absent; and whether he was staying in the metropolis, or moving on to another nation, they liberally sent what was needed. And lest anyone should suppose that he was praising them on account of their corporal assistance, he added:
VER. 17. “Not because I desire a gift: but I desire fruit that may abound to your account.” For it is not these things that I need, but I consider your gain to be of great importance. Then, magnifying their assistance, he says:
VER. 18. “But I have all things, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.” For you indeed gave to Epaphroditus, and Epaphroditus to me, but God through me accepted the sacrifice. And their praise is increased by the poverty under which they labored; for they were not sending because they were wealthy, but they were oppressed by extreme poverty. He taught this also in the second Epistle to the Corinthians. He says it thus: D “And their deep poverty abounded unto the riches of their liberality.” (II Cor. VIII, 2).
A Ver. 19. "But my God shall supply all your need according to his riches in glory by Christ Jesus." He has repaid them with heavenly wealth. And he has added this blessing very fittingly. For having called the things that were sent "a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God," he asks for them, from Him who granted these things, the necessities of the present life as well. "For," he says, "may He supply all your need." And he has done nothing strange in asking for this blessing for them, too. For the Lord also in the holy Gospels taught [us] to say: "Give us this day our daily bread." (Matt. VI, 11). But he asked for them also the future glory, which is through Christ Jesus. And He is able to provide both these things and those; for He possesses boundless wealth.
B Ver. 20. "Now to God and our Father be glory forever and ever. Amen." Here indeed he praised only the Father; elsewhere he praises only the Son: "Of whom is Christ according to the flesh, who is over all, God blessed forever. Amen." (Rom. IX, 5). But neither there does he separate the Father from the Son, nor here the Son from the Father; rather, he offers the praise as common to the divine nature.
Ver. 21. "Greet every saint in Christ Jesus." Not everyone who calls himself a saint is a saint, but he who believes in the Lord Jesus and lives according to His laws.
C Ver. 22. "The brethren who are with me greet you; all the saints greet you, especially those who are of Caesar's household." He has brought them great consolation, teaching how the divine Gospel also prevailed in the palaces, and caught the household of the impious emperor for life.
Ver. 23. "The grace of our Lord Jesus Christ be with you all. Amen." He has added the customary blessing to the end. May we also attain this, through the intercession of the one who wrote these things, and the cooperation of the Lord Christ; with whom to the Father be glory, with the all-holy Spirit, now and always, and forever and ever. Amen.
The Epistle to the Philippians was written from Rome by Epaphroditus.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, INTERPRETATION OF THE EPISTLE TO THE COLOSSIANS
ARGUMENT
A At the same time, the divine Apostle wrote to the Ephesians and to the Colossians, having used the admirable Tychicus as his messenger. He wrote from Rome, having already escaped his first danger, and the preamble of the Epistle declares this. For he named the thrice-blessed Timothy as a companion in his writings; yet when he first faced danger, under Nero, none of his acquaintances were with him. He himself declared this in the letter to Timothy: "At my first defense no one came to stand by me." Moreover, when he was already at the very end of his life, the divine Timothy was not staying in Rome, but rather in Asia. And the second Epistle written to him teaches this more clearly. For having said, "For I am already being poured out as a drink offering, and the time of my departure has come," a little later he says, "Make every effort to come to me soon." Then he adds, "The cloak that I left with Carpus at Troas, bring when you come, along with the books, but especially the parchments."
B There are some, however, who say that the divine Apostle wrote this Epistle to the Colossians when he had not yet seen them, and they attempt to confirm this from those words: "For I want you to know C what a great struggle I have for you and for those at Laodicea and for all who have not seen my face in the flesh." But one ought to consider the meaning of the words. For he wishes to say, "I have great concern not only for you, but also for those who have not seen me." For if he had concern only for those who had not seen him, he would have no concern at all for those who had seen him and had received doctrine from him. For in that sense it must be understood: "What a struggle," he says, "I have for you, and for those at Laodicea, and for all who have not seen my face in the flesh." It is clear, therefore, that he did not say this concerning them, but wishing to confirm them, he added that [phrase].
Further, the thrice-blessed Luke taught us in the Acts that he traversed Phrygia and the Galatian region during the same period. Now Colossae is a city of Phrygia; its metropolis, and a neighbor, is Laodicea. How then could it be possible that, having arrived in Phrygia, he did not bring the divine Gospel to them? Nor could anyone say that they were prevented by divine grace from doing this. For concerning Asia and Bithynia, the blessed Luke said that the Holy Spirit prevented them, but concerning Phrygia, he said nothing of the sort. But let each one think as he wishes regarding this; for it creates no difference in dogma whether it is said in one way or another. The argument of the Epistle is this: Some from the Jews who had believed deceived them and induced them to keep the superfluous observances of the Law. Therefore, the divine Apostle wrote, teaching that Christ the Lord has become the provider of salvation for us. He also demonstrates that the mystery of the Economy surpasses all human reasoning, and that we shall be participants in the kingdom of Christ, and that legal observances are not profitable for those who are perfect.
CHAPTER ONE
B 1-3. "Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the holy and faithful brethren in Christ who are at Colossae. Grace to you and peace from God our Father and the Lord Jesus Christ." Since they had been led astray by those who deceived them and had embraced the legal way of life, and this showed the coming of the Lord to be imperfect for salvation, he necessarily called himself an apostle of Christ. He added, "by the will," teaching that this also pleased God and the Father. Moreover, he again placed the preposition "by" in reference to the Father.
"We give thanks to God and the Father of our Lord Jesus Christ, always praying for you, (4) having heard of your faith in Christ Jesus, and the love which you have toward all the saints." He bore witness to their perfection by saying that they shine in faith and love; for love is comprehensive of every practical commandment. It is customary for the Apostle to smooth the way for his hearers with praises, and then, in this manner, to offer the fitting instruction. Here, therefore, too, he said that he praises God in his prayers because of their faith in Christ the Lord, and the love which they constantly displayed toward all who were of the same faith.
5. "Because of the hope which is laid up for you in the heavens." These things, he says, you do eagerly, contemplating the kingdom of the heavens prepared for you through the eyes of faith.
A "Which you heard in the word of the truth of the Gospel," that is, which is present among you, just as it is in the whole world. This divine Gospel promises this to you; and it is announced not to you alone, but to all men. Then he shows also the power of the preaching: "And it is bearing fruit and growing, as it also does in you, from the day you heard and knew the grace of God in truth." He has called the faith of those who heard and their praiseworthy manner of life the fruit of the Gospel; and the increase, the multitude of those who believe.
(Vers. 7, 8.) "As you learned from Epaphras our beloved fellow-servant, who is a faithful minister of Christ for you; who also made known to us your love in the spirit." This man, I mean Epaphras, was a citizen of theirs and worthy of praise. When he had come to Rome, he instructed the divine Apostle both about their fervent faith in the Lord and the deception that had been practiced upon them by someone. He extolled him with many praises, calling him beloved, and fellow-servant, and a faithful minister of Christ, so that he might be held by them in greater reverence. He said, moreover, that they had heard from him of the course of the Gospel diffused everywhere, and of the multitude of those who in each nation had believed.
(Vers. 9.) "Therefore we also, from the day we heard, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will." B Having learned these things about you from your teacher, we incessantly beseech God to afford you a perfect knowledge of His own will. Here, however, he hints that they hold this imperfectly, as those who follow legal observances.
"In all wisdom and spiritual prudence, (Vers. 10.) that you may walk worthily of the Lord, pleasing Him in all things." We ask that you be filled with spiritual grace, so that you may perform all things that are pleasing to God.
"Bearing fruit in every good work, and growing in the knowledge of God, (Vers. 11.) in all strength being strengthened according to the power of His glory, in all patience and long-suffering with joy." That you may offer to God the fruits of good works, and exhibit an increase in the knowledge of Him, and, being strengthened by divine aid, remain steadfast, bearing the surges of the adversaries with a ready spirit. For he has set patience against the adversaries; for of this we have need D while we are attacked in war by the impious.
(Vers. 12.) "Giving thanks to God the Father, who has made us worthy to be partakers of the lot of the saints in light." We praise the benevolent Lord, for He has made us, who were unworthy, sharers in the light of the saints. Again, however, under the guise of thanksgiving,
A He reveals the ineffable mystery of the divine benevolence and the magnitude of the dispensation toward us.
13. "Who has delivered us from the power of darkness and translated us into the kingdom of the Son of His love." He called the dominion of the devil the "power of darkness." He called Christ the Lord the "Son of His love," teaching that He is loved not as a creature or a servant, but as a Son. For it is not "Son of love," but "beloved Son," that is, genuine; for thus also was Isaac addressed. "Take," He said, "your son, your beloved one,"
[Gen. xxii, 2]
instead of "the genuine one," the one most precious to you above all others. Therefore, having delivered us from darkness, as he says, He favored us with the kingdom of the Son. He also said this in the Epistle to Timothy: "If we endure, we shall also reign with Him."[II Timoth. ii, 12]
14. "In whom we have redemption through His blood, the remission of sins." For not the law, but Christ the Lord, who is the lawgiver of the law, bestowed this upon us through the saving baptism. Having said these things, he touches also upon theology, and shows Him to be the creator of all things.
15. "Who is the image of the invisible God." B For He bears the clear characters of Him who begat Him. This is what was said by the Lord to Philip: "He who has seen me has seen the Father."
[Joan. xiv, 9]
And Adam also begat in his own image, that is, similar to himself in all things. It is, therefore, an image signifying the same essence. For inanimate images do not have the substance of those things of which they are images; but the living image, having no difference, possesses the same nature as the archetype. "The firstborn of every creature." If He is the Only-begotten, how is He the firstborn? If He is the firstborn, how is He the Only-begotten? But yet He is named the Only-begotten in the divine Gospels. He is, therefore, the firstborn of creation—not as having creation as a sister, but as having been begotten before every creature. For how is it possible to be both a brother of creation and its creator? For if, according to the argument of the heretics, He is a creature, He has creation as a sister. But it is not possible for the same one at the same time C to be both brother and creator of it. But the divine Scripture calls Him creator; and if He is creator, then He is not a brother; and if He is not a brother, He is not a creature. Besides, the divine Apostle did not even call Him "first-created," but "firstborn," that is, first. Thus also "firstborn from the dead"; for He was the first to rise. Thus also the divine Apostle called the assembly of the saints "the church of the firstborn";[Hebr. xii, 23]
not because all by nature were the first to break the wombs of their mothers, but because a certain greater status was assigned to the firstborn according to the law. DA major indeed was the honor attributed to the firstborn by the law; he designated their preeminence by this title. But that the Only-Begotten is not a brother of the creation, B but the artificer of the creation, what follows also teaches.
VERS. 16. « For in him were all things created. » What things? « Things in the heavens and things on the earth, visible and invisible. » And since there are also in the heavens certain visible things, such as the sun, and the moon, and the stars, he teaches more clearly what he calls heavenly, whether visible or invisible. Then, because visible things are manifest to all, and all had learned from the most divine Moses that God is the artificer of these, he leaves these aside and goes through the list of invisible things. « Whether Thrones, or Dominions, or Principalities, or Powers: all things were created through him and in him. » I think by Thrones he means the Cherubim; for upon them the prophet Ezekiel saw the divine throne positioned. By Dominions, however, and Principalities, and Powers, he means those to whom the care of the nations had been entrusted; for Michael was over the Jews, and the blessed Daniel speaks of a prince of the Persians and a prince of the Greeks. But the phrase, "all things were created through him," signifies the first creation. The phrase, "in him," signifies the operation which took place through his incarnation. « If any man therefore is in Christ, he says, he is a new creature. » And again: « To sum up all things in Christ. » And the Prophet: « There shall be a new heaven and a new earth. » And: « Old things have passed away, behold all things have become new. » But we have the change of these things in hope. « For the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. » That the name Firstborn signifies the first here, what follows teaches us.
VERS. 17. « And he is before all. » He did not say, "he was made before all," but "he is before all." « And all things consist in him. » For he is not only the artificer of all things, but he also cares for what he has made, and governs the creation, which stands through his wisdom and power.
VERS. 18. « And he is the head of the body of the Church. » From the discourse on the divinity, he passed to the dispensation. For he is our head according to his humanity. C But the head is of the same substance as the body: so also he, insofar as he is man, is of the same substance as we are. « Who is the beginning. » That is, who was the first to rise from the dead. For he subjoins this: D « Firstborn from the dead. »
A And the Word also hints at the resurrection of us all. « That he might have preeminence in all things. » For as God, he is before all things, and is with the Father; and as man, he is the firstborn from the dead, and the head of the body.
Ver. 19. « For it pleased the Father that in him all fullness should dwell. » He called the Church the fullness in the Epistle to the Ephesians, as it is filled with divine gifts. This, he says, it pleased God to have dwell in Christ, that is, to be joined to him, to be under his protection, and to follow his laws.
Ver. 20. « And by him to reconcile all things unto himself. » He also says the manner of the reconciliation. « Having made peace through the blood of his cross, by him, whether things in earth, or things in heaven. » He himself managed our reconciliation, when he underwent the saving passion, and poured out his blood, and offered the sacrifice for us, and joined the heavenly things to the earthly. For the companies of the angels were turned away from us because of our great wickedness. On this account, when he was born, they formed a choir and offered a hymn to God, saying: « Glory to God in the highest, and on earth peace, good will toward men. » B Having thus recounted the good things granted to all commonly, he turns the discourse to them, and says:
Ver. 21, 22. « And you who were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight. » From your own case, consider the common things. For you, living in wickedness and impiety, and being entirely deprived of the light of the knowledge of God, were brought near to God, not by the law having bestowed this gift upon you, but by the Lord Christ having paid your debt, and having delivered his body to death; so that you, having been deemed worthy of the calling, might be shown to be holy and free from all blemish. Then he also hints at the turning back that might happen, and terrifies them. C
Ver. 23. « If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard. » You will be holy, and unblameable, and unreproveable if you continue in that which you were taught from the beginning, and if you keep firm the teaching delivered to you. He calls the resurrection, and the immortal life, and the kingdom of heaven the hope of the gospel. Then he teaches that the preaching was delivered not to them alone, but to all men. « Which was preached to every creature which is under heaven; whereof I Paul am made a minister. » For he himself was entrusted with the cultivation of the Gentiles. D This, however, he would not have said, if he had never seen them in truth. For if, he says, you say that he is the preacher of the Gentiles,
A why did you despise us and not bring the evangelical doctrine to us? And the things that follow are of the same mind.
VER. 24. "Now I rejoice in my sufferings for you." For how would it be reasonable for him, who had not seen them nor offered them saving preaching, to say openly that he endures various dangers for their sake? "And I fill up what is lacking in the afflictions of Christ in my flesh for the sake of his body, which is the Church." For Christ the Lord endured death for the Church, and the ignominy of the cross, and slaps upon the face, and stripes inflicted upon his back, and everything else that he underwent; and the divine Apostle likewise endured varied sufferings for her, and endured them with pleasure. "I rejoice," he says, "in my sufferings for you." For he knew that life was procured from this source. He said that he was filling up what was lacking of the afflictions of Christ, B as one who is filling up what remained, and who was enduring sufferings on his behalf. It remained, however, to preach to the Gentiles, and to show forth the bounteous Giver of salvation.
VER. 25. "Of which I became a minister according to the dispensation of God, which was given to me for you, to fulfill (to teach) the word of God." The salvation of the Church was entrusted to me, and the ministry of the preaching was committed to me, so that I might fill you all with divine doctrine. For by "you" he does not mean them alone, but the faithful throughout the world. It is clear, therefore, from this also, that he had seen them when he wrote the Epistle. For if they too had been committed to him, he would not have passed them by when he came into Phrygia, and afterwards to the Laodiceans, the princes of that nation. He also teaches what the manner of that dispensation is.
VER. 26, 27. "The mystery which has been hidden from the ages and from generations, but now has been manifested to his saints, to whom God has willed to make known." He called the preaching of the dispensation a mystery, as being C formerly unknown to all, and known only to God. This, he says, which was hidden from previous generations, he has now made manifest to the saints whom he willed, that is, to the apostles and to those who have believed through them. By these things, he shows the antiquity of the Gospel, and that even before the Law and before the foundation of the world, the God of all had predetermined this dispensation. But he made known to us, he says, the saints, "What are the riches of the glory of this mystery among the Gentiles." Namely, that the Gentiles, who were sitting in darkness, have received the light of the knowledge of God, and shall be partakers of the glory of Christ. For he called the magnificence of honor the riches of glory. And the things that follow signify this. D
A (Ver. 28) "Whom we preach." For it is not the observances of days and of meats, but Christ the Lord who shall deem you worthy of that glory. For he called the expected glory the hope of glory. "Warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus." (Ver. 29) "Whereunto I also labor, striving according to his working, which he worketh in me in power." I gladly undertake every labor, being helped by divine grace, so that I may render all men perfect through the teaching of the preaching. Perfection, however, is not bestowed by the law, but by the wisdom of the preaching. Then he also discloses the affection he has for them. B
CAPUT II
Ver. 1. "For I would have you know what manner of struggle I have for you, and for them that are at Laodicea, and as many as have not seen my face in the flesh." For I wish you to be persuaded that I bear great concern both for you and for the Laodiceans, and not only for you and for the Laodiceans, but also for all who have not yet seen me. And that these things were said by him in this sense, the following parts also signify. C
Ver. 2. "That their hearts might be comforted." He did not say "yours," but "theirs," that is, of those who have not yet seen me. But what is the manner of the consolation? "Knit together in love." That they may preserve the harmony which is in Christ. "And unto all riches of the fullness of understanding." And that they may receive with all fullness the riches of the preaching. "Unto an acknowledgment of the mystery of God and of the Father, and of Christ: (Ver. 3) in whom are all the treasures of wisdom and knowledge hidden." He showed that the mystery of the dispensation is common to the Father and the Son; but he said that all the treasures of wisdom and knowledge are hidden in Christ, because through him the goal of the dispensation is revealed to all men in the future life. However, he has said all these things while healing the disease that had assailed them, and teaching that it is not legal observances, but faith in the Lord that procures true salvation. For he added this: D
Ver. 4. "This I say, that no man may deceive you with persuasive speech." I have used these words, exhorting you not to be led astray by deceitful words.
Ver. 5. "For though I be absent in the flesh, yet in the spirit I am with you, joying and beholding your order, and the firmness of your faith in Christ." Again he mixes commendations with the teaching, softening the hearing, and preparing the way for persuasion.
A Again, he has indicated that he had seen them when he wrote this Epistle. For just as he said here: "For though I am absent in the flesh, yet am I with you in the spirit," so also he wrote to the Corinthians: "As absent in body, but present in the spirit."
VERS. 6, 7. "As you have therefore received Christ Jesus the Lord, so walk in him. Rooted and built up in him, and stablished in the faith, as you have been taught, abounding therein with thanksgiving." Keep intact the doctrine which you have received, and follow the evangelical commandments, showing a firm faith: for this is what he means by "rooted." And adding to the possession of virtue: for this is what "built up" signifies. But that which he says, "abounding in the faith," is said instead of: Have it perfect, let nothing be lacking in it, but let it even well up and overflow in you, so that you may praise the Benefactor for all things. For he speaks of this when he says, "with thanksgiving."
VERS. 8. "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." That which he called B persuasive speech above, he here calls philosophy. And "vain deceit" he calls the empty and harmful tradition of men—not the law itself, but the unseasonable observance of it. The "rudiments of the world" are the observance of days; for days and nights proceed from the sun and the moon. He therefore charges them to be vigilant and sober, and to utterly turn away from those who attempt to rob them of the faith, as those who both separate them from Christ and bind them to the useless observances of the law.
VERS. 9. "For in him dwells all the fulness of the Godhead bodily." Some of the teachers have said that the Church is designated by the name of Christ here, and that in her dwells all the fulness of the Godhead. But I know not whether "bodily" fits such an interpretation C of the thought. I think, therefore, since he named Christ the head of the Church, and it is clear that as far as he is man he is our head, that these things are also said concerning the man, who contains in himself all the Godhead. For indeed the divine Apostle, wishing to demonstrate the difference between the law and grace, has set Christ in contrast to the poverty of the elements; and wishing to show the excellence by comparison, he added, "For in him dwells all the fulness of the Godhead bodily," that is to say, as in his own body. D For he did not receive some particular grace, he says, like Moses; for he is God and man, and this which is seen has all
A that is seen, has the whole united Godhead of the Only-begotten. To this understanding also what follows is consistent.
Verse 10. "And ye are complete in him." For you have enjoyed the grace from him, and have received the rays which are shed from it. "Which is the head of all principality and power." And it is evident from this that he has not said those things of the Church, but of the Lord Christ himself, who is indeed our head according to humanity, but according to his divine nature he is lord of angels and archangels. For here he has set "head" for "principality." And what follows shows that he did not call the Church "Christ" above.
Verse 11. "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." For since those who had been led away had embraced the legal manner of life, he teaches again the difference of the circumcision. For it is not, he says, carnal, but spiritual; nor made by hand, but divine; nor the removal of a small part of the body, but a deliverance from all corruption. And of these the author is not the law, but the Lord Christ, the legislator of the law himself. For this is what he said, "In whom also ye are circumcised"; and again, "by the circumcision of Christ." And by B the "putting off of the body of the sins of the flesh," he called it the saving baptism; for in that we put off the soiled garment of sin. But baptism is a type of future things. In the coming life, the body having become incorruptible and immortal, is no longer able to receive the filth of sin. And that he spoke of baptism, what follows also testifies.
Verse 12. "Buried with him in baptism." And since he called the saving baptism a type of death (for this is what he said, "buried with him"), he proclaims the resurrection: "Wherein also ye are risen with him." And because we still have a mortal nature, he added, "through the faith of the operation of God, who hath raised him C from the dead." For believing in the power of God, we await the resurrection, having as a pledge the resurrection of the Lord Christ.
Verse 13. "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." Sin slew us all. For it brought upon us the sentence of death. But the God of all made us partakers of the life of the Lord Christ, and granted us forgiveness of sins. And he called the uncircumcision of the flesh "vice," teaching that the uncircumcision of the body brings no harm to those who have it, but the uncircumcision of the soul injures both body and soul. D By this then he shows that the circumcision of the body
shows that the circumcision of the body brings no benefit to those who are circumcised; but the removal of wickedness performs the true salvation.
VERS. 14. *Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.* A Some have said that the handwriting is the Law. For after its curse, “The people said, All that the Lord our God hath spoken we will do, and be obedient.” But this was the handwriting of the Jews, not of all men. I think, therefore, that our body is also called a handwriting. For through it we undertake every unlawful action: through our eyes indeed, looking immodestly; through our tongue, speaking things that are not proper; through our ears, receiving pernicious doctrine; and with our hands, daring to commit theft, rapine, and murder. God the Word, therefore, taking upon Himself our nature, kept it free from all sin, and blotted out the records of debts B that were wrongly written by us in it. Having allowed this to be nailed to the cross, He paid the debt of us all; and having fulfilled the law, He made it cease, as that which had formerly been useful only to the Jews, but was in no way convenient for us. But He gave us the evangelical ordinances, promising us salvation in the keeping of them.
VERS. 15. *And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.* C For because the demons had power over us through the affections of the body, and He, being clothed with a body, was mightier than sin, He overturned the power of the adversaries and made their weakness known to all men, having given to us all the victory against them through His own body.
VERS. 16, 17. *Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come.* D Having learned, therefore, that the law has ceased, be not in any way carried away by those who attempt to sow legal observances among you. He rightly added also, *in respect of an holyday*; for they could not fulfill them. For how was it possible to run three times a year from Phrygia to Judæa, so that they might celebrate the feasts according to the law at Jerusalem, and especially when Pentecost is near to Easter? For the journey is more than fifty days long. He called the law a shadow of things to come, teaching that the grace of the New Testament was prefigured by it. He also added this: *but the body of Christ*. That is, the evangelical manner of life holds the place of the body, but the law that of the shadow. Now the shadow precedes the
light; thus the law is indeed a shadow, but grace is the body, and Christ the Lord is the light. A
VERS. 18. *Nemo vos fraudet præmio.* They call the judges of those who compete in the contests "awarding-judges" (*brabeutai*); for these give the vote of victory to those who win. To "act as a fraudulent judge" (*katabrabeuein*) is to award the victory unjustly. Since, therefore, those who were mixing the observances of the Law with the Gospel were leading them away from the better to the inferior, he rightly said: "Let no one defraud you of your prize." Then he teaches the harm that has been done more clearly. *Delighting in humility and the worship of angels, walking in things which he has not seen, vainly puffed up by the mind of his flesh.* Those who were championing the Law were also introducing them to the worship of angels, saying that the Law was given through them. B This corruption remained in Phrygia and Pisidia for a long time. For this reason, also, the synod which gathered at Laodicea in Phrygia prohibited by law prayer to angels; and even to this day, oratories of the holy Michael are to be seen among them and their neighbors. Those men therefore advised that this be done, ostensibly using humility, and saying that the God of all is invisible, inaccessible, and incomprehensible, and that it is fitting to procure the divine benevolence through the angels. This is what he says: "in humility and worship of angels." But "puffed up" is not contrary to humility; for they pretended the latter, but in reality they were laboring under the vice of arrogance. And "walking in things which he has not seen" means one using his own speculations. For he added this: C
*Vainly puffed up by the mind of his flesh.* (VERS. 19.) *And not holding the Head, from whom the whole body, through joints and ligaments, having been supplied and joined together, grows with the growth of God.* Again he called the Master Christ the Head, and the system of the Church the body. He has placed the whole passage metaphorically. For just as in the body the brain is the root of the nerves, and through the nerves the body possesses its senses, so also from the Master Christ, the body of the Church receives both the sources of doctrine and the means of salvation. And what the ligaments are in the body, these the apostles, prophets, and teachers are in the system of the Church. D Then, in another way, he proves that the keeping of the Law is in no way appropriate for them.
VERS. 20-22. *If therefore you have died with Christ from the elements of this world, why do you decree as though living in the world? Use not, nor taste, nor touch, which are all for destruction in the using, according to the commandments and doctrines of men.* In baptism, you have been buried with Christ; you have been made dead to the Law. How, therefore, do you endure those who teach these things, and consider some foods lawful, and others...
A unlawful, and fail to see that none of these things persist? For all things turn into dung. He calls them precepts and doctrines of men—not the Law, but their untimely teaching.
VERS. 23. "Which things have indeed a show of wisdom in will-worship and humility, and in not sparing the body, not in any honor to the satisfying of the flesh." He shows that they possess a mere appearance, not the truth. For "will-worship" [ἐθελοθρησκεία]—that is, voluntary worship and superstition—implies this. As if to say: They introduce their own dogma; they do not follow the intention of the Law, but deceive with specious words, and call the observance of the Law "humility," saying that one ought not to transgress that which has been given by God, and they speak of "not sparing the body" when they do not freely use all things. But this is open slavery and a taking away of the honor which was given. For one ought to abstain of one’s own accord, not as if from detestable things, but as from the most pleasant.
CHAPTER III
VERS. 1, 2. "If then you have risen with Christ, seek those things which are above, where Christ is sitting at the right hand of God. Set your minds on things above, not on things on the earth." You have become partakers with Christ of the resurrection. Therefore, He is supreme over all, sitting in the heavens with the Father. Imitate, then, the life above.
VERS. 3, 4. "For you have died, and your life is hidden with Christ in God. When Christ, your life, shall appear, then you also will appear with Him in glory." You have become dead to the present life; for you were buried with Christ in baptism, and you have received the hope of the resurrection. For this is what he says: "Your life is hidden with Christ in God." For when He rose, we all rose. But we do not yet see the outcome of these things; the mystery of our resurrection is hidden in Him. When, therefore, He appears a second time, then we shall attain to the resurrection and enjoy immortal life. Most aptly, moreover, he said of Christ, "shall appear." For He is not seen by you, and He is entirely unknown by the unbelievers. D He has established this also concerning us: "You will appear," he says, "in glory." For we have the promises of good things in hope; then what is now unknown will be manifest. But since he had cast out the legal observances, lest they should think they were given liberty to sin, he necessarily and wisely instructs them on what is appropriate for this condition as well.
VERS. 5. "Put to death therefore your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry." He called these "members" of the body, since through them...
A these things are produced. For this reason, he employed a qualification and did not say simply, "your members," but added, "which are on the earth"—that is to say, the inclination of the mind toward things of a lower nature—in order to declare that the body should no longer perform sin. He called covetousness "idolatry," because the Savior called mammon a master, teaching that he who serves the vice of covetousness worships wealth as if it were God.
VERS. 6. "For which things' sake the wrath of God cometh upon the sons of disobedience." He added the threats of punishment out of necessity.
VERS. 7. "In the which ye also walked some time, when ye lived in them." So too, writing to the Corinthians, he said: "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified," B and what follows.
VERS. 8. "But now ye also put off all these." Then he shows what these things are: "Anger, wrath, malice, blasphemy, filthy communication out of your mouth. (Vers. 9.) Lie not one to another." Having thus taught what he calls the members of the body, he indicates the body itself, of which these are the members. "Seeing that ye have put off the old man with his deeds." He called the former manner of life the "old man." For in these, he says, you also once walked, when you lived in them. But you put him off in baptism.
VERS. 10. "And have put on the new man, which is renewed in knowledge after the image of him that created him." For God, the creator of all, created us from the beginning, and he has more perfectly restored within us the lineaments of the divine image, which sin had corrupted. C He said this also in the Epistle to the Romans: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son." And in the Epistle to the Philippians: "Who shall change our vile body, that it may be fashioned like unto his glorious body."
VERS. 11. "Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all." He turned the discourse from the type to the archetype; for, discussing the most holy baptism, he teaches us the manner of life of the future age. That life has no such difference; but, with sin having ceased, the divine will is fulfilled in all. D For this is what he said: "Christ is all, and in all." Thus he also says to the Corinthians: "That God may be all in all." In that life, therefore, the new man is perfectly clothed. [alt-version omitted]
For in that life we are delivered from corruption and clothed in incorruption; but in baptism we fulfill the type of that life. A
Vers. 12, 13. "Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any." He then confirms his exhortation by an example: "Even as Christ forgave you, so also do ye." Look to the kindness of the Lord, how many sins He has forgiven you. Imitate, then, the Lord, and let each of you forgive the offenses committed against him by his brother. B
Vers. 14. "And above all these things put on charity, which is the bond of perfectness." This is both the guardian and helpmeet of the other commandments; and just as straps hold the beams of a building together, so does charity bring about perfection and connect the members of the body.
Vers. 15. "And let the peace of God rule in your hearts, to the which also ye are called in one body." God, who called you, has made you all into one body; do not, therefore, divide it. Even if anyone happens upon some grievance from another, let him keep peace in his heart, [as the peace that is] presiding over the contest, distributing the prizes, and procuring a concord pleasing to God. "And be ye thankful." By your very deeds, render thanks to the Lord. C
Vers. 16. "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." The old law also commands constant meditation upon divine sayings: "For thou shalt meditate," it says, "in them, sitting, and rising, and lying down, and walking by the way." The divine Apostle commands the same, so that we may always carry the teaching of Christ in our soul, praise Him, and sanctify the tongue with spiritual songs. The phrase "in your hearts" is used to mean "not with the mouth alone."
Vers. 17. "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." Since those men [the heretics] were enjoining the worship of angels, he himself commands the contrary: that both our words and our deeds be adorned with the remembrance of the Lord Christ. "And to God and the Father," he says, "offer your thanksgiving through Him, not through the angels." D Following this law, the synod in Laodicea also, wishing to heal that ancient malady, decreed that one should not pray to angels, nor abandon our Lord Jesus Christ.
From this point on, he offers his exhortations species by species. A
18. "Wives, be subject to your own husbands, as is fitting in the Lord." Since it would happen that pious women were joined in marriage to impious husbands, he necessarily added this qualification. For he said "in the Lord," meaning, as the law of the Lord commands.
19. "Husbands, love your wives, and do not be bitter toward them." To the women he prescribed submission; to the husbands, love, instructing them to treat them with gentleness and as their own members.
20. "Children, obey your parents in everything; for this is clearly pleasing in the Lord." This is what God commanded when He gave the law.
21. "Fathers, do not provoke your children, lest they lose heart." You too should not grieve your children, B but offer them the care that is appropriate for them.
22. "Bondservants, obey in everything those who are your earthly masters." He showed that the soul is free, and only the body is subject to servitude. "Not by way of eye-service, as people-pleasers, but in simplicity of heart, fearing God." Serve your masters with the proper goodwill, free from all malice. And interpreting the phrase "not by way of eye-service," he added:
23. "Whatever you do, work heartily." Wishing to make them more prompt, he added: "As for the Lord and not for men." For a reward for this is laid up for you. C And the following verses explain this.
24. "Knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ." This is a sufficient consolation: that those who serve know they are not serving men, but the Lord. And because it happens that masters are unjust, he necessarily added:
25. "For the wrongdoer will be paid back for the wrong he has done, and there is no partiality." Therefore, he says, even if you do not receive just recompense from your masters, there is a righteous Judge who does not know the distinction between slave and master, but delivers a just verdict. D
Chapter IV
1. "Masters, treat your slaves justly and fairly, knowing that you also have a Lord in heaven." By "fairness" he does not mean equality of honor, but the appropriate care which masters ought to bestow upon their servants.
2. "Continue steadfastly in prayer, being watchful in it with thanksgiving." For it is necessary first to give thanks for what has been given, and only then to offer supplication.
3. "Praying at the same time for us, that God may open to us a door of the word, to declare the mystery of Christ."
A He shows his customary humility: and he teaches us also not to trust in ourselves, but to seek help from one another. "For which cause I am also bound, (Ver. 4.) that I may make it manifest, as it ought to me to speak." He shows the cause of his bonds. For these things, he says, make the preaching more manifest. So also he said to the Philippians: "So that my bonds are made manifest in all the praetorium, and in all other places."
VER. 5. "Walk in wisdom toward them that are without." That is, those who have not yet believed. Give them, he says, no occasion for harm; strive for everything for their salvation. "Redeeming the time." The present age is not yours; therefore use it as you ought, and make it your own, by buying it with good deeds.
VER. 6. "Let your speech be alway in grace, seasoned with salt." Adorn yourselves with spiritual prudence. Just so did the Lord command the apostles to have salt, B and called them salt. And he teaches also the manner of this. "That ye may know how ye ought to answer every man." For it is necessary to present the teaching in one way to the unbeliever, and in another to the believer, and in another to the perfect, and in another to the imperfect, and in another to the weak, and in another to the one who is healthy.
VER. 7-9. "All my things shall Tychicus, the beloved brother, and faithful minister, and fellow-servant in the Lord, make known unto you: whom I have sent unto you for this same purpose, that ye may know our state, and may comfort your hearts, with Onesimus the faithful and beloved brother, who is of you; they shall make known to you all things that are done here." C Onesimus was a servant of Philemon. After the divine Apostle had instructed him in prison, he sent him to his master, since, while writing, he said that he had indeed wished to keep him, but had not wished to do this without his consent. Philemon sent him back, as is likely; but the divine Apostle sent him again with Tychicus, as one who had henceforth become a minister of the preaching. And here also one may learn his wisdom. For as to making known his own circumstances, he made it common to both. "All things," he says, "they shall make known to you that are done here." But he assigned the comforting to Tychicus alone: "That he may know," he says, "our state, and comfort your hearts." D For because they knew that Onesimus had been a servant, and it was likely that some would be annoyed that he who had been serving only yesterday and the day before, had suddenly become capable of comforting and teaching the whole Church, he said that he had sent only Tychicus for this purpose. Yet he assigned the making known of his own circumstances to both together, in this way honoring him, and not offending them.
A VERSE 10. *Salutat vos Aristarchus concaptivus meus.* He was a Thessalonian, as the blessed Luke teaches; he accompanied him to Judea, and from there followed him all the way to Rome. He calls him a fellow-prisoner (concaptivus) as one who had been his companion in sufferings. *Et Marcus consobrinus Barnabæ, de quo accepistis mandata; si venerit ad vos, suscipite illum.* This also proves that he wrote this Epistle after he had seen them. For after the contention which he had regarding Mark with the blessed Barnabas, he brought the teaching to Phrygia and Galatia. It is therefore likely that it was then that instructions were given concerning them. He commands, therefore, that if he should arrive, they should show him the honor owed to a teacher.
VERSE 11. *Et Jesus qui dicitur Justus, qui sunt ex circumcisione. Hi soli sunt adjutores in regno Dei: qui mihi fuerunt solatio.* A great eulogy, to have provided joy to the Apostle.
VERSE 12. *Salutat vos Epaphras, qui ex vobis est, servus Jesu Christi.* Epaphras was a citizen of theirs, as we have already said. *Semper sollicitus pro vobis in orationibus, ut stetis perfecti et pleni in omni voluntate Dei.* He necessarily shows his benevolence toward them, so that they might the more readily attend to his teaching.
VERSE 13. *Testimonium enim illi perhibeo, quod habeat multum laborem pro vobis, et pro iis qui sunt Laodiceæ, et qui Hierapoli.* These cities are near to one another, and all are in Phrygia.
C VERSE 14. *Salutat vos Lucas medicus charissimus, et Demas.* This man also wrote the divine Gospel and the history of the Acts. From this it is manifest that the second Epistle to Timothy is the last written of all the Epistles. For there he says concerning Demas: *Demas me reliquit diligens hoc sæculum.*
VERSE 15. *Salutate fratres qui sunt Laodiceæ, et Nympham, et quæ in domo est ejus Ecclesiam.* This man, as is likely, was one of the faithful who were at Laodicea, who even made his own house a church, adorning it with piety.
VERSE 16. *Et cum lecta fuerit apud vos epistola hæc, facite ut in Laodicensium Ecclesia legatur, et eam quæ ex Laodicea est, vos legatis.* Some have supposed that he had also written to the Laodiceans, and for that reason they even produce a forged epistle. But the divine Apostle did not say, "that which is to the Laodiceans," but, "that which is from Laodicea." For they had written to him concerning certain matters; and it is likely that they either accused those things which had happened at Colossae, or were suffering from the same malady as they. Therefore he said that this Epistle should be read by them also.
VERSE 17. *Et dicite Archippo: Vide ministe-
- rium quod accepisti in Domino, ut illud impleas.
Some say he was a teacher at Laodicea. But the Epistle to Philemon teaches that he lived at Colossae; for he joins him with Philemon. B
VER. 18. *The salutation, by my, Paul’s hand.* He added this, teaching that with confidence he commands them not to keep the Law. *Be mindful of my bonds.* That is, emulate and imitate me, and bear the troubles that befall you courageously. *Grace be with you. Amen.* It behooves us also to be mindful of these bonds always, and to reap the benefit that comes from the memory; and to pray that we enter not into temptation; but if this has happened, to love the divine economy, and to show the greatness of one's own soul, and to invoke the aid of divine grace. For thus it will be possible to contend, and to conquer, and be proclaimed victors in Christ, with whom, to the Father, with the most holy Spirit, belongs glory and magnificence, C now and always, and unto the ages of ages. Amen.
The Epistle to the Colossians was written from Rome by Tychicus and Onesimus.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, COMMENTARY ON THE FIRST EPISTLE TO THE THESSALONIANS
ARGUMENT
Thessalonica holds the primacy in Macedonia, and it received the saving preaching with eagerness. The divine Apostle here also laid the foundations of piety, with the Jews indeed contradicting and openly fighting against them, but laboring in vain; for the Gospel was overcoming the waves and tempests. Having avoided their snares, the blessed Paul came from Thessalonica to Beroea, and from Beroea he sailed to Athens. And since he was continually carrying the care of those who had believed, he sent the most blessed Timothy from Athens to Thessalonica, so that he might strengthen and confirm them, and make them more powerful than all the machinations D brought against them by their adversaries. He, returning, praised indeed the strength of their faith
but said that they stood in need of some teaching of exhortation regarding certain questions that were being stirred up among them. He wrote the epistle, therefore, first praising the firmness of their faith, then exhorting them to await the resurrection of the dead, and not to inquire too curiously concerning the time of the Lord's coming. He also offered them exhortation regarding moral teaching. The interpretation section by section will show these things more accurately.
CHAPTER I
VERS. 1. A «Paul and Silvanus and Timotheus unto the church of the Thessalonians, in God the Father and the Lord Jesus Christ: grace to you, and peace, from God our Father and the Lord Jesus Christ.» I consider that Silvanus is called Silas. For he was with him also in Philippi, and in Thessalonica, and in Beroea, and having left him together with the most blessed Timotheus, he departed for Athens. While he was staying in Athens, he was awaiting these men; these also were with him when he was preaching in Corinth.
VERS. 2. «We give thanks to God always for you all, making mention of you in our prayers.» We are taught first to give thanks for the good things that have come to us, and then afterward to ask for those that are lacking. For this is what one may find the divine Apostle doing everywhere. He teaches, moreover, the things for which he praises the God of all.
B «Without ceasing (VERS. 3.) remembering your work of faith, and labor of love, and patience of hope of our Lord Jesus Christ, before God and our Father.» The work of faith is constancy in dangers; for it is not just in peace and tranquility that it is fitting to show faith, but it must be held fast also in swell and storm. So also, love has not only the sweetest enjoyment, but also the greatest labor. For it is fitting to bear the faults of a brother, even if he envies, and is angry, and is puffed up, or labors with the vice of ingratitude. For this reason he joined labor C with love, and to hope he attached patience. For Christ the Master has given us the hope of the resurrection of the dead, of immortal life, and of the kingdom of heaven. But it is fitting for one who has received this hope to endure, and to bear with a brave mind the sorrows that befall him. But God of all, he says, is the observer of these things; for the phrase, "before God and our Father," signifies this.
VERS. 4, 5. «Knowing, brethren beloved, your election of God, for our Gospel was not unto you in word only, but also in power, and in the Holy Spirit, and in much fullness, as you know what manner of men we were among you for your sake.» You are witnesses of the power of the Gospel. Not
A only did we bring you words of instruction, but we also demonstrated the truth of our words through miracles. We also made you partakers of the grace which we had received. For this is what he means by "in the Holy Spirit." Moreover, the magnitude of the dangers to which we did not yield persuaded you that the things brought to you by us were divine. For that expression, "what manner of men we were among you for your sake," signifies the dangers they endured for their sake, while offering them the saving proclamation.
VERS. 6. «And you became imitators of us and of the Lord, having received the word in much tribulation, with joy of the Holy Spirit.» This is a great encomium for the Thessalonians, that they emulated the apostles; but far greater—indeed, the greatest of all—is this: that they B should imitate the sufferings of the Lord Himself, and not be broken down, nor lose heart in dangers, but be filled with spiritual delight.
VERS. 7. «So that you became an example to all that believe in Macedonia and Achaia.» He increased their praise, saying that they had become patterns of piety to very great nations, celebrated for their wisdom.
VERS. 8. «For from you sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith which is toward God has gone forth.» And what, he says, do I mean by Macedonia and Achaia? For the fervor of your faith is sung everywhere. As for the words, "from you sounded forth the word of the Lord," he says this not because the preaching began from C there, but because their eagerness for divine things, having become widely celebrated, moved many to the pursuit of piety.
«So that we have no need to speak anything. (VERS. 9.) For they themselves report concerning us what manner of entry we had unto you.» Rumor anticipated us, and we hear from others what we wish to say. For the abundant fruit of our teaching, which exists in you, has become manifest to all. «And how you turned to God from idols, to serve the living and true God.» The divine Apostle taught us clearly how that passage is to be understood: "That they may know Thee, the only true God." For he was not comparing the Father with the Son, but rather, calling Him D the living and true God in contrast to those who are not gods. And he called Him "living," because those others do not live; and "true," because those others are falsely called gods.
VERS. 10. «And to wait for His Son from heaven, Whom He raised from the dead, Jesus, Who delivers us from the wrath to come.» He says that, having liberated us from the error of idols and brought us over to His own lordship, He commanded us to await the second appearing of the Only-Begotten, who will render you superior to the threats of the punishment that is to come.
A It should be noted, however, that the divine nature of the Only-Begotten was not raised from the dead, for it is impassible; nor is Jesus some other son apart from the Only-Begotten Son; but He is the same, yet He suffered as a man and rose again as a man.
CHAPTER II
Vers. 1, 2. B "For you yourselves know, brethren, our coming unto you, that it has not been in vain. But after we had previously suffered and been treated with contumely, as you know, at Philippi, we were emboldened in our God to speak unto you the Gospel of God in much struggle." The testimony of sufferings is itself sufficient to demonstrate the truth of the preaching. For those who attempt to deceive wear a mask only until they encounter dangers; but when they see these, they strip themselves bare and expose their falsehood. For this reason, the divine Apostle called to mind the chains and scourges which he endured at Philippi, and the boldness in speaking which he exercised thereafter, teaching that he was filled with greater zeal after the grievous things he had suffered, since he foresaw the reward that would come from his labors.
Vers. 3. "For our exhortation is not from error, nor from impurity, nor in deceit." He called his teaching an "exhortation." The things we present, he says, are not similar to the fables of the poets, which are filled with much falsehood and much lasciviousness; nor, making use of deceit, do we hunt you for your destruction.
Vers. 4. "But even as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God, who examines our hearts." We are not self-appointed teachers; rather, it is by God that the Gospel has been entrusted to us. For which reason, as if with God as our witness, we say and do all things; for we know that not one of the motions of the soul is hidden from Him. Furthermore, the phrase "as we have been approved by God" is as if he were to say, "Because it pleased Him, and He approved of trusting in us."
Vers. 5. C"For neither at any time have we been with words of flattery, as you know, nor in a pretext of avarice, God is witness." Regarding flattery, he called them to be witnesses; for the words of flatterers are evident to those who hear them. But regarding avarice, he called not them, but the Observer of all things. For often the motive of what is being done hides itself from men. By "avarice," he meant preaching for the sake of gain. D
Vers. 6, 7. "Nor seeking glory from men, neither from you, nor from others, when we could have been a burden as the apostles of Christ." Neither, indeed, were we lovers of human glory. He set this in the middle; but the things that follow look back to what was said before, "nor in a pretext of avarice." For it coheres with this: "when we could have been a burden to you, as apostles of Christ." We were commanded, he says, to live from the Gospel, but not...
A we did not use the authority. But he called it a "burden" with respect to those who do not provide willingly.
"But we were gentle among you, as a nurse cherishes her own children." (Vers. 8.) "So, being affectionately desirous of you, we were well pleased to impart to you not only the Gospel of God, but also our own souls, because you have become dear to us." Through the image he shows both gentleness and care. For he compares himself to a mother who takes care of her own infants. He calls her both a nurse and a mother. For just as a nurse, he says, cherishes her own children, in this way we likewise desire and long, in addition to spiritual instruction, to give you our own souls: so desirable have you become to us.
VERS. 9. "For you remember, brethren, our labor and toil." He also teaches what this is. "For laboring night and day, that we might not burden any of you, we preached to you the Gospel of God." He shows the excess of the labor, not only saying "labor and toil," but also joining the nighttime to the days.
VERS. 10. "You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves toward you who believe." The added distinction shows the accurate measure of the epistle. For he did not say, "We have been seen blameless to all," but, "to you who believe." He added the testimony of God; since to men only those things which are seen are manifest, but to God also those things which are hidden from men. B
VERS. 11, 12. "As you know how we exhorted, and comforted, and charged every one of you, as a father does his own children, that you would walk worthy of God who called you into His own kingdom and glory." Again he proposed another image and compared himself to a father, showing through many things the good will he has toward them. But he very fittingly set down three things: exhorting, and comforting, and charging. For it is not only necessary to offer consolation to the fainthearted, but also to frighten the sluggish, and to warn them of impending evils. These things I was doing, he says, encouraging you to choose a life worthy of the God who called you, and who promised the kingdom of heaven. C
VERS. 13. "For this reason we also thank God without ceasing, because when you received the word of hearing from us of God, you welcomed it not as the word of men, but as it is in truth, the word of God, which also works in you who believe." Since he struck fear with the protestation, he consoles with praises. For you received, he says, not as human words, but as divine, those things brought to you by us. He taught that they were such by the very experience of the facts. The prophetic D
grace having been bestowed also upon them, they prophesied, spoke with tongues, and performed A wonderful miracles. He signified not only these things, but also the dangers which had been created for them by the adversaries; for this is what follows signifies.
VERS. 14, 15. « Vos enim imitatores facti estis, fratres, Ecclesiarum Dei, quae sunt in Judæa, in Christo Jesu, quia eadem passi estis et vos a contribulibus vestris, sicut et ipsi a Judæis, qui et Dominum occiderunt Jesum, et proprios prophetas, et nos persecuti sunt, et Deo non placent, et omnibus hominibus adversantur. » Then he shows how they are adversaries.
VERS. 16. « Prohibentes nos gentibus loqui ut salvæ fiant, quo impleant peccata sua semper. Pervenit enim ira super illos usque in finem. » The example is sufficient for consolation, for the similarity of suffering provides enough encouragement. The discourse teaches us that the unbelievers had also invaded the properties of those who had believed in Thessalonica and despoiled them. The same thing, moreover, happened to those B who had received the saving preaching in Judæa. He also predicted the future ruin of the Jews; for the wrath of God had reached them fully, as they would no longer obtain any revocation [of this punishment]. Thus also the blessed David said: « Why, O God, hast thou cast us off until the end? » But the phrase, « and to all men they are adversaries, » must be understood in this way: We were commanded, he says, to bring the saving preaching to the inhabitant world, but these men fight against us. They are therefore enemies of all men.
VERS. 17. « Nos autem, fratres, desolati a vobis ad tempus horæ, aspectu, non corde, abundantius festinavimus faciem vestram videre cum multo desiderio. » He likened himself to a mother nursing and warming her infants, then to a father inclined with C great affection toward his children; now, however, he says that he desires them, even though he was separated from them for a short time, like a little child who laments an untimely bereavement and seeks its parents. The addition « in aspect, but not in heart » is refined; it means, I am deprived of your sensible sight, but I enjoy the intellectual sight of you constantly.
VERS. 18. « Quoniam voluimus venire ad vos, ego quidem Paulus semel et iterum, sed impedivit nos Satanas. » The continuous temptations, he says, retarded the promptness of our spirit; the common enemy is accustomed to stir these up. For which reason he says that he [Satan] prevented the journey to them.
VERS. 19, 20. « Quæ est enim nostra spes, aut
A gaudium, aut corona gloriæ? Nonne vos coram Domino nostro Jesu estis in adventu ejus? Vos enim estis gloria nostra et gaudium. » Because he has likened himself to a mother who suckles infants, he imitates her words as well. For such is the custom: to call very young children their hope, and joy, and other things of this sort.
CAPUT III
VERS. 1-3. « Propter quod non sustinentes amplius, placuit nobis remanere Athenis solis, et misimus Timotheum, fratrem nostrum, et ministrum Dei, et commilitonem nostrum in Evangelio Christi, ad confirmandos vos, et exhortandos de fide vestra, ut nemo moveatur tribulationibus istis. » Because we were hindered from running to you, we sent Timothy, who is our brother, and has been entrusted with the divine Gospel. We sent him, not that he might bring you another doctrine, but that he might establish you in the former one and exhort you to bear the snares of the adversaries B with a brave spirit, and not to be shaken, nor to swerve from your former resolve. It is to be noted, however, that he has called him a minister of God, to whom the Gospel of Christ has been entrusted, teaching thereby that he does not acknowledge the Son as lesser than the Father. « Ipsi enim scitis quod in hoc positi sumus. » The Lord Christ foretold these things to us from the beginning. We are experiencing, therefore, nothing new, but those things which He Himself foretold: « Ecce mitto vos, tanquam oves in medio luporum; » and, « Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum cœlorum ». And many things similar to these.
VERS. 4. « Nam et cum apud vos essemus, prædicebamus vobis passuros nos tribulationes, sicut et factum est, et vos scitis. » The events that have happened to us have borne witness to the things foretold.
VERS. 5. « Propterea et ego amplius non sustinens, misi ad cognoscendam fidem vestram, ne forte tentaverit vos is qui tentat, et inanis fiat labor noster. » For this reason, being no longer able to bear the force of my anxiety, I sent, desiring to know whether some harm had come to you from the temptations, and whether the labor we undertook for you had been in vain. C Having thus shown his previous care, he speaks also of the joy which he received from the things that were reported to him by the blessed Timothy.
VERS. 6, 7. « Nunc autem veniente Timotheo ad nos a vobis, et annuntiante nobis fidem et charitatem vestram, et quod memoriam nostri habeatis bonam semper, desiderantes nos videre, sicut et nos quoque vos, ideo consolati sumus, fratres, de vobis in omni tribulatione et necessitate nostra D per fidem vestram. » He has set forth three things worthy of great esteem, the
faith, and the love, and the remembrance of the teacher. A For faith signifies constancy in religion; love, however, signifies an active virtue; while the remembrance of the teacher, and the longing for him, bears witness to a love for the doctrine taught. These things, he says, have put cheerfulness in us, and we have forgotten the afflictions brought upon us, which we endure for your faith, that is, because of our preaching to you.
Vers. 8. « For now we live, if you stand in the Lord. » For we count your confirmation as our own life.
Vers. 9, 10. « For what thanks can we render to God for you, for all the joy wherewith we rejoice for your sakes before our God, night and day praying most abundantly, that we may see your face, and may accomplish those things that are wanting to your faith? » B The greatness of the joy surpasses the praise of the tongue. For we cannot offer to God a hymn of praise equal to the cheerfulness that has been provided to us regarding you. But night and day we entreat the Lord to grant us to see you again, and to strengthen you, and to bring to you the teaching that is fitting for you. For this is what he means: to accomplish those things that are wanting to your faith, that is, to fulfill those things which are lacking. And he provides this benefit to them also through his letters; but he begins with prayer.
Vers. 11. « And may God himself and our Father, and our Lord Jesus Christ, direct our way unto you. » This means: May he fulfill our desire and remove the difficulties that lie in between. C And these things also teach the equality of the Father and the Son. For he did not use the preposition *through*, but the conjunction *and*, teaching that the Father and the Son govern/administer the same things, just as they also create the same things. But that the administration is one, the things which he subjoins also testify. For having left the person of God and the Father, he makes mention of the Son alone, and says:
Vers. 12, 13. « And may the Lord multiply you, and make you abound in charity one toward another, and toward all men, as we do also toward you, to confirm your hearts without blame in holiness, before God and our Father, at the coming of our Lord Jesus Christ with all his saints. » D The divine Apostle called the work of charity the fulfilling of the whole law.
Commentary on the passage
He prays, therefore, that they may both increase in number and abound in charity, that is, that they may possess it perfectly, so that nothing is lacking to it, and that they may not only use it toward one another, but also toward all the faithful, wheresoever they may be. For so, he says, we too, who are far away, are affected toward you, wishing to strengthen your hearts, so that you, being free from all blame, and now seeingto the God of all, and together with all the saints, meet the Lord Christ.
CHAPTER IV
VERS. 1. *De cætero ergo, fratres, rogamus vos, et obsecramus in Domino Jesu.* A With this purpose in view, we offer you our exhortation. For the phrase "De cætero" is equivalent to "It is sufficient for us to offer you our exhortation." And what is this? "Quemadmodum accepistis a nobis quomodo oporteat vos ambulare et placere Deo, ut abundetis magis." We have pointed out to you what sort of life is pleasing to the God of all: therefore, strive to preserve the standards set before you.
VERS. 2. *Scitis enim quæ præcepta dederim vobis per Dominum Jesum.* And above he said "in the Lord Jesus," and here he says "through the Lord Jesus," making the exhortation worthy of belief by the mention of the Lord. These things are sufficient B to convict the blasphemy of Arius and Eunomius. For if the preposition "through" signifies a subordinate minister, then the Lord Jesus is the subordinate minister of Paul. For through the Lord Jesus he delivered the commandment, and in the Lord Jesus he made the exhortation. But if they themselves also shrink from this blasphemy, and confess that Paul is a servant, but the Lord is Lord, it is clear then that the divine Apostle used the prepositions without distinction. But let us proceed to explaining the succeeding parts.
VERS. 3. *Hæc est enim voluntas Dei, sanctificatio vestra.* Then he teaches what virtue he has termed sanctification. *Ut abstineatis vos ab omni fornicatione.* C There are many species of intemperance; for this reason, he did not say "from fornication," but "from all fornication."
VERS. 4. *Ut sciat unusquisque vestrum vas suum possidere in sanctificatione et honore.* Some have interpreted "his vessel" as meaning his spouse; but I consider that he has thus called the body of each individual. For he does not present the law only to those who are joined in matrimony.
VERS. 5. *Non in passione desiderii, sicut et gentes quæ ignorant Deum.* You have been delivered, he says, from error, you have known the God who is. Do not, therefore, imitate those who live in the darkness of ignorance, nor serve the vice of desire. D Then he makes the law clearer.
VERS. 6. *Et ne quis supergrediatur, neque circumveniat in negotio fratrem suum.* He has called adultery "circumvention" in this place. For he who violates another's marriage, and commits violence against the bed belonging to another, encroaches upon what does not pertain to himself. He has also increased the severity of the charge, by showing that it is a brother who is being wronged. He also indicates the punishment, setting a terror before the iniquity. *Quoniam vindex est Dominus de his omnibus,* as we have also told you before, and have testified to you.
A
7. *For God has not called us unto uncleanness, but unto sanctification.* The devil filled those who are not gods with the dogmas of intemperance, urging men to walk in this way; but the true God commands us to decline this, and exhorts us to pursue temperance.
8. *Therefore he that despiseth, despiseth not man, but God, who hath also given his own Holy Spirit unto us.* To Him, then, the God of all, does the injury ascend. For He Himself has bestowed upon us the grace of the most Holy Spirit. Having thus finished the instruction concerning temperance, he passes to another form of exhortation. B
9, 10. *But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia.* By "brotherly love" here, he refers to the liberality of their alms, regarding which he said they had no need of exhortation; for the achievement had come to them from divine grace.
*But we beseech you, brethren, that ye increase more and more, (ver. 11) and that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you, that ye may walk honestly toward them that are without, and that ye may have lack of nothing.* This exhortation is not contrary to the aforementioned praises. For it happened that while some were liberally providing for the needy, others, because of this munificence, were neglecting their own work. Rightly, therefore, he praised the former and gave useful counsel to the latter. He fittingly called labor "munificence." For if those who could have been supported without working, because of the brotherly love of their fellow-believers, nevertheless did not tolerate living without labor, but provided for their own life with their own hands, they were offering their diligence as a kind of munificence. C And the expression, *that ye may walk honestly toward them that are without*, he himself interpreted by adding, *and that ye may have lack of nothing*. For it is a disgrace, he says, to live in idleness, and not to provide what is necessary from one's own labor, but to choose the life of a beggar and await the munificence of others. From this, he proceeds to the doctrine of the resurrection, comforting those who were grieving for the dead. D
13. *But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.* He does not altogether forbid sorrow, but he casts out immoderation and offers comfort through the hope of the resurrection. For those who do not possess this [hope] have an excuse for immoderate sorrow...
but he does not even say "the dead," but "those who have fallen asleep," procuring consolation through the very name. Then, from the doctrine concerning the Lord Christ which they had received, he offers the proof of the resurrection.
A VERS. 13. "For if we believe that Jesus died and rose again: even so them also which sleep in Jesus will God bring with him." If the resurrection of Christ seems to us worthy of belief, let us believe that we too shall attain to the resurrection. For the mystery of the incarnation was arranged for our sake. Very wisely, however, the divine Apostle said that the Lord Jesus had died, because of those who deny the assumption of the flesh and think that he was seen and suffered only in phantasy or apparition. But those who die he called "those who sleep," consoling by this name those who are disheartened; for waking follows sleep.
VERS. 14. "For this we say unto you by the word of the Lord." For we do not use our own reasoning, but the teaching has come to us from divine revelation. And what is this? "That we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep." So, he says, swiftly and quickly, and in a moment, all who have died shall rise, so as to anticipate those who are still surviving at that time, and to hasten to meet the Savior of all. For he did not place "we which are alive" regarding his own person, but regarding those people who will be surviving at that time. B And he confirms what seems incredible in what has been said, by the power of the One who works.
VERS. 15. "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God." For he himself, the Lord of all, first shall appear descending from the heavens, with the invisible powers preceding him, and he shall command an archangel to cry out, and for the dead to rise. And the trumpets shall sound from every quarter, a great and wondrous thing. C He says this also in the Epistle to the Corinthians: "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." But if at Mount Sinai, when the sound was given that was commensurate with those then present, the people could not bear the excess of terror, but said to the great Moses: "Speak thou with us, and let not God speak with us, that we die not," who will bear the voice that shall then resound? D "With a shout, with the voice of the archangel"—this signifies that one of the archangels, being commanded, will command the dead to rise; but those...
A who still survive will rise instantly and with such speed as to anticipate those who will still be alive. A similar thing is also stated in the holy Gospels in the parable of the virgins: "But at midnight there was a cry: Behold, the bridegroom comes, go out to meet him." A "And the dead in Christ will rise first." He calls the believers dead, not only those who have believed in the Gospel, but also those who shone forth under the Law and before the Law. For this is what he also said in the Epistle to the Hebrews: "And all these, having been attested through faith, did not obtain the promise, God having provided something better for us, that apart from us they should not be made perfect." Therefore, all who are illuminated by piety will be the first to enjoy the resurrection. For he also taught this in the Epistle to the Corinthians: "Christ is the firstfruits, then those who are Christ's at His coming; then the end."
B Ver. 16. "Then we who are alive, who remain, shall be snatched away together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord." He showed the magnitude of the honor. For just as the Lord Himself was taken up in a bright cloud, so too those who have believed in Him, both those rising from the dead and those still surviving, carried by clouds, will go to meet the Judge of all, and with Him will spend the infinite ages. The Lord also taught this in the holy Gospels: "Two will be found in the bed, one is taken and one is left; two at the mill, one is taken [and one is left]; two in the field, one is taken and one is left." And by the bed he hinted at wealth; by the mill, servitude and the life of a hireling; and by the field, the rustic life. And he taught that every kind of life has both those who are saved and those who are punished. Thus, also, when a king enters a city, the magistrates and the most honored ones go out to meet him far away; but those who are liable for crimes wait inside for the arrival of the judge.
Ver. 17. "Therefore comfort one another with these words." Knowing these things, then, bear with a brave spirit the hardships that occur in this present life.
CHAPTER V
D Vers. 1, 2. "But of the times and the seasons, brothers, you have no need that I write to you; for you yourselves know accurately that the day of the Lord so comes as a thief in the night." He writes these things as to those already instructed. He compared the suddenness of the Lord's coming to a thief. For he indeed attempts to remain hidden, but he who guards the house perceives the coming of the thief; however, the one who
is negligent and sleeping is pillaged. Thus, the one who is vigilant recognizes the signs of the Lord’s epiphany.
VERS. 3. A «But when they say, Peace and security, then sudden destruction comes upon them, as travail upon a woman with child, and they will not escape.» The example is very appropriate. For a pregnant woman knows that she carries a fetus in her womb, but she does not know the time of birth: so we too know that the Lord of all will appear, but we have in no way been taught the time itself. For which reason we must always wait for that day. Thus also the Lord said in the divine Gospels: «As in the days of Noah they were eating, drinking, marrying, and being given in marriage, until the flood came and destroyed everyone; so will the coming of the Son of Man be.» Through all this He has declared its suddenness.
VERS. 4, 5. B «But you, brothers, are not in darkness, for that day to overtake you like a thief. For you are all sons of light and sons of day; we are not of night, nor of darkness.» He persists in the parabolic form; and he calls ignorance darkness, but knowledge day. He says, therefore: You who have received the ray of the knowledge of God, flee the practices of darkness, lest the sentence of punishment be brought upon you suddenly. And persisting in the exhortation, he added:
VERS. 6. «Therefore, let us not sleep, as do the rest.» That is, those who serve impiety. «But let us watch and be sober.» Then he derives utility from the things that happen in life.
VERS. 7, 8. C «For those who sleep, sleep at night, and those who get drunk, get drunk at night. We, however, who are of the day, let us be sober.» He said this also elsewhere: «The night has passed, and the day has drawn near; let us therefore cast off the works of darkness, and let us put on the armor of light.» He brings forward the same armor here also. «Let us put on the breastplate of faith and love, and as a helmet the hope of salvation.» He says, let faith in God and love for one’s neighbor protect us instead of a breastplate. And let the hope of the promised salvation be for us an unbreakable helmet.
VERS. 9, 10. D «Because God has not appointed us for wrath, but to the acquisition of salvation through our Lord Jesus Christ, who died for us.» For He did not call us for this reason, that He might inflict punishment, but that He might deem us worthy of salvation and make us His own, using as a co-worker the Lord Christ, who underwent death for us. «That whether we watch or sleep, we may live together with Him.» That we, both those who have died and those who are still surviving, may share with Him in life. For he called those who were still living at that time those who are awake; while those who have died...
have been called those who are asleep. A
VERS. 11. "Propter quod consolamini invicem, et instruite unus alterum, sicut et facitis." Comfort one another, therefore, and confirm them in this faith. Having concluded this part of the discourse, he proceeds to exhortation regarding teachers.
VERS. 12, 13. "Rogamus autem vos, fratres, ut noveritis eos qui laborant inter vos, et praesunt vobis in Domino, et monent vos; et plurimi faciatis illos in charitate propter opus illorum; pacem habete cum eis." It is right that teachers should be deemed worthy of all honor by you and that the reward due to them should be offered by you, and that you should not contradict what is spoken by them. For this is what he says: "Be at peace among yourselves." B Now, the phrase, "who preside over you in the Lord," is instead of "who pray for you, and offer to God intercession on your behalf." And the phrase, "Hold them in exceeding love," is instead of, "Deem them worthy of greater honor, offered with a sincere disposition."
VERS. 14. "Rogamus autem vos, fratres, corripite dissolutos." He so described those living in idleness, as those not observing the established order; these he directed not to be hated, but to be admonished and corrected. "Consolamini pusillanimes." He called "pusillanimous" those who are excessively discouraged over the dead; similarly, also, those who do not bravely endure the assaults of adversaries. C "Suscipite infirmos." Support those who do not possess a firm faith. "Patientes estote ad omnes." Both toward those who are your own kin, and toward those who are strangers; for this is what he added:
VERS. 15. "Videte ne quis malum pro malo alicui reddat, sed semper quod bonum est sectamini, et in invicem, et in omnes." This he also wrote when sending an epistle to the Romans: "Be not overcome by evil, but overcome evil with good." D
VERS. 16. "Semper gaudete." Both in poverty, and in sickness, and while suffering abuse, and being racked, and being imprisoned.
VERS. 17. "Sine intermissione orate." Nor is this among the impossible things; for it is easy for one who is eating to praise God, and for one who is traveling to ask for divine assistance.
VERS. 18. "In omnibus gratias agite." Not only in favorable circumstances, but even in adverse ones. For the munificent God knows what is profitable. "Haec est enim voluntas Dei per Christum Jesum erga vos." It was easy for Him to calm every tempest, but He wishes to procure our salvation through the billows.
VERS. 19. "Spiritum nolite exstinguere." And what is it that does this?
I say that some claim that the devil, even in the time of the apostles, raised up false prophets against the prophets, and that some, on account of the false prophecies, also hindered those who prophesied what was true. Therefore, he instructs them not to hinder the prophetic gift, since those who do this almost extinguish the radiance that proceeds from it. This is also what the following verses indicate. A
VERS. 21. "Omnia probate: quod bonum est, tenete." It is easy for you to discern which are of the divine Spirit, and which are of the contrary one. Therefore, having separated the things that are of deception, hold fast to those which are of the truth. Then he exhorts them generally:
VERS. 22. "Ab omni specie mala abstinete." At the same time, he includes those things which pertain to dogmas and those which pertain to morals.
VERS. 23. "Ipse autem Deus pacis sanctificet vos per omnia." That is, perfectly. "Integer spiritus vester, et anima, et corpus sine reprehensione in adventu Domini nostri Jesu Christi conservetur." He called the gift "spirit." And he prayed that this might be preserved in them until the coming of the Lord. Moreover, its preservation follows the purity of the soul and body. B
VERS. 24. "Fidelis est qui vocat vos, qui etiam faciet." "Fidelis" stands for "true." For He who called you to salvation will assist your good purpose. Then again he shows his own modesty.
VERS. 25. "Fratres, orate pro nobis." He placed this not only so that he might obtain the help of their prayer, but so that he might also teach them to behave modestly.
VERS. 26, 27. "Salutate fratres omnes in osculo sancto. Adjuro vos per Dominum, ut legatur Epistola omnibus sanctis fratribus." He added an adjuration, procuring for all the benefit that would come from the reading. For it was likely that those who first received the Epistolæ would not give it to everyone. C
VERS. 28. "Gratia Domini nostri Jesu Christi vobiscum. Amen." We, too, should pursue this; and we will attain it if we desire. For He is the apostle and teacher of us all, who delivered this blessing. If, therefore, we keep the given laws, we will also reap the blessing of the Lawgiver, in Christ Jesus our Lord, with whom it is fitting that glory and magnificence be ascribed to the Father, together with the most holy Spirit, now and always, and for ever and ever. Amen. D
The First Epistle to the Thessalonians was written from Athens.
OF THE BLESSED THEODORET, BISHOP OF CYRUS, INTERPRETATION OF THE SECOND EPISTLE TO THE THESSALONIANS
AARGUMENT Since the divine Apostle had learned of the benefit the Thessalonians had received from his former letter, and that, although grievously assailed for the faith, they were bearing the onsets of their adversaries with a noble spirit, he wrote a second Epistle to them, inciting them to courage and consoling them with the hope of the things to come. But because some had attempted to persuade them that the time of the consummation was at hand, saying that the Apostle had said these things, he writes concerning these points also, teaching what was fitting: namely, that it is necessary for the enemy of the truth, that is to say the Antichrist, to be seen first, and only then for the appearing of our God and Saviour to come to pass. He also gave advice on what was appropriate for those who preferred a life of idleness. We shall know the meaning of each of these from the interpretation of the words.
CHAPTER I
Verses 1, 2. "Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ." B He again takes the same persons as partners in the letter, as they had been co-workers in the preaching. Now the phrase "in God the Father" is similar to that which is written by us in our epistles, for we are accustomed to write: "So-and-so to So-and-so, greeting in the Lord." But here, he has also taught us the equal power of the Father and the Son. For having said, "in God our Father," he added, "and in the Lord Jesus Christ." And again, when he had said, "from God our Father," he added, "and the Lord Jesus Christ," clearly indicating that the same blessings are supplied to us both from the Father and from the Son.
Verse 3. "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." Again, by his thanksgiving C
he designates their praise and admires their faith in God, and admires also their charity toward their neighbor. By both, he testifies that most perfect virtue is in them; for the Lord said that in these two commandments the whole law and the prophets are fulfilled. A
VERS. 4, 5. "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." Knowing the magnitude of the troubles that beset you, and the fortitude with which you repel them, we glory in you and extol your virtue in other churches. We know, moreover, and ye know full well, that you expect the rewards of these dangers, and the kingdom of heaven, as those who are not ignorant of the just sentence of the Arbiter. For this, he said, is a manifest token of the righteous judgment of God. He makes this clearer by what follows: B
VERS. 6-8. "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus." He uses the word "seeing" (siquidem) not as expressing doubt, but as an assertion. For we are accustomed to say, by way of affirmation: "Seeing this is true," as indeed it is true. He says, therefore, that it is just and fitting for the Legislator of justice that we should be rewarded for those things which we suffer for the faith, and that He should exact punishment for the impiety of our adversaries. This will be at the time of completion. For then the Lord descends from heaven, and hosts of angels go before Him, and those who are encompassed by the darkness of impiety shall be delivered unto inextinguishable fire. The divine Apostle wrote these things to console those who were enduring those grave and difficult trials with the hope of future things. Therefore, he also shows the judgment to be full of terror: first, by showing the Judge coming from heaven; then, the power of those ministering to Him, for these are angels; then the kind of punishment, for they are delivered to the flame of fire. And if those who do not believe the Gospel suffer these things, it is clear that those who wage war against the believers will suffer even more grievous things. C
VERS. 9, 10. "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe." He showed more exactly the magnitude of the punishment, calling it eternal. He also showed the splendor of those who have believed, saying that God Himself is to be glorified and praised in them. For since in this present life D
A some are in misery and labors, while others living in wickedness enjoy abundant good things, but on the day of judgment the righteous will be proclaimed winners and deemed worthy of crowns, while those who have lived in wickedness will be punished; he rightly said, "When He shall come to be glorified in His saints, and to be admired in all them that believed." For then all shall admire the righteous sentence of the Judge. "Because our testimony was believed in that day." The phrase "in that day" should be attached to what was said above; for He is admired in all them that believed in that day. He called the preaching "testimony." And he said that they themselves had believed this.
VERS. 11, 12. "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness, and the work of faith with power: That the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ." For this cause we beseech the God of all, that you, having been deemed worthy of the calling, may be filled with all good things, so that you may also bring forth the fruits of faith. By "work of faith" B he here designated patience in sufferings. For so, he says, He Himself shall also be glorified in you, and you shall be partakers of the glory to come with Him. In this way, having consoled them with the hope of future things, he turns his speech to the doctrine concerning the consummation.
CAP. II.
VERS. 1, 2. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that you be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand." He always uses "we beseech" for "we exhort." And what he says, "our gathering together unto Him," he declared more clearly in the former Epistle. For he said that we shall be caught up in the clouds in the air to meet the C Lord, and so we shall ever be with the Lord. This also the Lord said in the holy Gospels: "And He shall send His angels, and they shall gather together His elect from the four winds, from one end of heaven to the other." The divine Apostle therefore commands us not to believe those who say that the time of the consummation is at hand, and that the Lord is about to appear immediately, not even if they pretend to prophesy and predict—for this is what he means by "neither by spirit"—nor if they bring forward a letter forged as if written by him, nor if they assert that he said it without writing. Then, again, he summarizes the same thing:
A VERSE 3. "Let no man beguile you in any way." He has overthrown all species of deceit at once. He teaches them, and through them all of us, the greatest sign of the Lord's coming. "For except the falling away shall come first, and the man of sin be revealed, the son of perdition, (Ver. 4) who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, shewing himself that he is God." He called the Antichrist himself the "falling away" (apostasy), having imposed upon him the name from the reality itself. For he attempts to make everyone apostatize from the truth. And he called him the "man of sin" because he is human by nature, receiving in himself all the operation of the devil; and the "son of perdition," as one who is himself perishing and becomes the agent of this for others. For the capital enemy of mankind imitates the incarnation of our God and Savior: and just as He, having assumed human nature, accomplished our salvation, so he, choosing a man who is able to receive all his operation, will attempt through him to deceive all men, naming himself Christ and God, and refuting the falsehood of those called gods, which he himself confirmed in past times. He called the churches the temple of God, in which he will seize the primacy, attempting to show himself as God. These things the divine Daniel also foretold. For he said: "He shall not regard the gods of his fathers, and he shall glorify the god Maozim in his place," B which is to say: He shall call himself a strong God. Then, teaching that he does not offer them a new doctrine, he added:
VERSE 5. "Remember ye not, that, when I was yet with you, I told you these things?" He says also for what reason he delays and does not appear immediately.
VERSE 6. "And now ye know what withholdeth that he might be revealed in his time." Some have understood the "withholding" to be the Roman Empire; others, the grace of the Spirit. For, they say, while the grace of the Spirit holds back, he does not arrive. But it is not possible that the grace of the Spirit should cease entirely. For how could those who are destitute of spiritual assistance overcome his machinations? Neither, however, will another empire succeed the Roman empire. For by the fourth beast the most divine Daniel signified the Roman empire. C And upon this the little horn sprang up, which waged war with the saints. And this is he of whom the divine Apostle spoke.
A I do not think the divine Apostle meant either of these, but I assume what has been said by others to be true. For the God of all things determined that he should appear at the time of the consummation. Therefore, God’s decree now restrains him from appearing. I think, however, that these words also have another meaning. For the divine Apostle, having learned that the Lord said that the Gospel must be preached to all nations and then the end would come, and seeing the worship of idols still prevailing, followed the Lord's teaching and said that the power of superstition would first be overthrown and the saving proclamation would shine everywhere, and then the adversary of the truth would appear.
B Verse 7. "For the mystery of iniquity doth already work." Some have said that Nero is called the mystery of iniquity, and that he was the artificer of impiety. But I think the Apostle refers to the heresies that had sprung up. For through them the devil, having led many away from the truth, prepares the destruction of deception. He called them the "mystery of iniquity" because they have a hidden snare of iniquity. For he openly leads men away from God. For which reason the Apostle called his coming a "revelation." For what he always contrived in secret, he will then proclaim openly and plainly. "Only he who now hindereth, until he be taken out of the way." It is necessary that the error of superstition cease, and the Gospel be preached.
C Verse 8. "And then shall that Wicked be revealed, whom the Lord Jesus shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." He showed as much as was possible the magnitude of the Lord's power. For he says that when he appears from heaven, he will merely speak, and will bring final destruction upon that wicked one. The Prophet Isaiah also predicted this. For when he had said, "There shall come forth a rod out of the stem of Jesse," and had discussed matters concerning him for a while, he added: "And with the breath of his lips shall he slay the wicked." The divine Apostle teaches by whose impulse he will do all these things.
D Verses 9, 10. "Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish." For he will not prevail over all, but over those who are worthy of destruction, who, even if he had not come, would have deprived themselves of salvation. He says this also in what follows. He teaches, moreover, that the things that are to come
A are not true miracles. Such things are also done by the conjurers who take their name from pebbles [calculi]. For they show gold that is not truly gold, and certain other things, which are refuted shortly after.
“For that they received not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying, (VERS. 11) that all may be judged who have not believed the truth, but have consented to iniquity.” He has called the Lord the “love of the truth,” as He truly and sincerely loved us. The Lord Himself also told the Jews this: “I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive.” No pretext for forgiveness B will therefore be left, most especially to the Jews. For they who were unwilling to believe in the Lord, as if He were contrary to God, will believe in him; although the Lord did not openly call Himself God, but said that He was sent by the Father and had received a commandment, and that He did the things that were pleasing to God and the Father. But this one, on the contrary, will call himself the God of all. And yet the Jews expect him and will believe in him when he arrives. Moreover, He put “God shall send them the operation of error” in place of saying “He will permit the error to appear,” so that the lovers of iniquity might be exposed. For He will not send it Himself, but He Himself will consume it with the word of His mouth.
VERS. 12, 13. “But we ought to give thanks to God always for you, brethren, beloved of God, because God hath chosen you the firstfruits unto salvation, in sanctification of the spirit, and faith of the truth. Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.” These things, therefore, will happen at the appropriate time. But let us praise the giver of good things, in that He has deemed you worthy of salvation C and has imparted the Holy Spirit, so that He Himself may be praised by all on your account.
VERS. 14. “Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.” Hold the rule of doctrine, the words which we have delivered to you, which we both proclaimed to you when present and wrote when absent. Then, he confirms the doctrine again with a prayer.
VERS. 15, 16. “Now our Lord Jesus Christ himself, and God and our Father, who hath loved us, and hath given everlasting consolation, and good hope in grace, exhort your hearts, and confirm you in every good work and word.” He who loved those who hated Him, and called those who were enemies, and D
A gave the hope of future good things, confirm you in the faith, so that you may shine forth in good words and similar deeds. Furthermore, these things also refute the impiety of Arius and Eunomius, and teach clearly that the order of the names does not indicate a difference in dignity. For here He placed the Son before the Father, not teaching that the Son is greater than the Father, but showing their equality of honor by the interchange of order.
CAP. III.
VERS. 1, 2. “Finally, brethren, 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.” B The petition seems double, but yet it is one. For when wicked men are overcome, the word of preaching also runs without hindrance. “For all have not faith.” He said this elsewhere: “The persuasion is not from Him who calls.” For it is proper to God to call, but to us to obey. Thus also in the holy Gospels the Lord said: “If anyone thirsts, let him come to me and drink.” And: “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.” For He does not force by necessity, but seeks the will.
VERS. 3. “But the Lord is faithful, who will establish you and guard you from the Evil One.” He returned the prayer for which he had petitioned.
VERS. 4. “But we have confidence in the Lord regarding you, that what we command you, both you do and will do.” C He set this forth as an exhortation to them, so that having learned what opinion he has of them, they might confirm it with their deeds.
VERS. 5. “Now may the Lord direct your hearts into the love of God and into the patience of Christ.” Both are necessary for us: good intention and help from above. The Prophet also prayed to obtain these: “Direct my steps in your paths, that my steps may not totter.” The divine Apostle pointed out to us the Trinity. For he set forth Lord, and God, and Christ. It is clear that he called the all-holy Spirit the Lord. Thus, writing to the Corinthians, he also says: “Now the Lord is the Spirit.” D From hereon, therefore, he speaks about those who transgress the apostolic commands.
VERS. 6. “But we command you, brethren, in the name of our Lord Jesus Christ.” He rendered the speech worthy of belief by the mention of the Lord. For He Himself is, he says, the One decreeing these things through us. And what is the commandment? “That you withdraw from every brother who walks disorderly, and not according to the tradition which he received from us.” He used “to withdraw” for “to separate oneself.” And by tradition he means not the
A one given by words, but the one given by deeds. And he teaches what that is.
Ver. 7. “For yourselves know how you ought to imitate us, because we were not unruly among you.” What is the nature of this unruliness?
Ver. 8. “Neither did we eat any man’s bread for nothing, but in labor and in toil, working night and day, that we might not burden any of you.” You know clearly that while we were offering to you the divine Gospel, we received nothing from anyone, but we continued toiling night and day, so that we might enjoy the necessary food from that source. Then, teaching that these things were above the divine law, he added:
Ver. 9. “Not as if we had not power, but to give ourselves a pattern to you, to imitate us.” Thus also, writing to the Corinthians, he has written: “Have we not power to eat and to drink?” And that the Lord has ordained for those who proclaim the Gospel, to live by the Gospel.
Ver. 10. “For also when we were with you, this we declared to you, that, if any man will not work, neither let him eat.” We are not writing anything new to you, but what we taught you from the beginning. Now the “let him not eat” was not said to those who provide, but to those who live in idleness. But to those who provide, he advises shortly after, not to look at their worthlessness, but to use their own generosity.
Ver. 11. “For we hear that some walk among you disorderly, working not at all, but meddling.” For the property of those living in idleness is chatter, and foolish talk, and unproductive meddling.
Ver. 12. “Now to those that are such, we charge and beseech by our Lord Jesus Christ, that with silence working, they eat their own bread.” Thus, having laid down the law of work and silence for them, he advises the others to use brotherly love.
Ver. 13. “But you, brethren, be not weary in well-doing.” Let not their worthlessness overcome your generosity.
Ver. 14, 15. “And if any man obey not our word by this epistle, note that man, and do not keep company with him, that he may be ashamed. And do not count him as an enemy, but admonish him as a brother.” Those to whom the rudders of the Churches have been entrusted must heed this rule. For the divine Apostle did not forbid the bodily assistance of those who sin, but he deprived them of spiritual freedom. Yet he wills that care be taken for them: “Do not,” he says, “count him as an enemy, but admonish him as a brother.” For they occupy the place of diseased members; and to such we are accustomed to offer the appropriate remedy.
Ver. 16. “Now the Lord of peace himself give you peace in every way.” So that you may be at peace both with him, and with one another, and be delivered from the treacherous assault of the adversaries.
For this is what "in every way" signifies. A
• "The Lord be with you all." (Vers. 17.) "The greeting is in my own hand, Paul’s, which is a sign in every Epistle. Thus I write." He called the benediction placed at the end a greeting.
Vers. 18. "The grace of our Lord Jesus Christ be with you all. Amen." This, however, he added on account of those who dared to carry around forged epistles, teaching them to look for the subscription. For this, he says, is the sign of my epistles. "For in every Epistle I write the greeting." We learn from this, therefore, that these words, "The grace of our Lord Jesus Christ be with you all. Amen," take the place of the "Farewell" (or "Be of good health") which B he was accustomed to write. But let us, having plucked the apostolic benediction, praise Christ who spoke through him. With whom, to God the Father, together with the all-holy Spirit, be glory and majesty, now and always, and for ever and ever. Amen.
The Second Epistle to the Thessalonians was written from Athens.
OF THE BLESSED THEODORET, BISHOP OF CYRRHUS, INTERPRETATION OF THE EPISTLE TO THE HEBREWS
ARGUMENT
C It is no wonder that those who suffer from the Arian malady behave as they do, raging against the apostolic writings, separating the Epistle to the Hebrews from the rest, and calling it spurious. For those who move their tongues against God and our Saviour, what would they not dare against his well-affected and grandiloquent heralds of the truth? For it is the voice of the Lord himself: "If they persecuted me, they will also persecute you" (John xv, 20). D Yet they ought, if nothing else, at least to have revered the length of time in which the foster-children of the truth have continuously read this Epistle in the Churches. For from the time that the Churches of God became partakers of the apostolic writings, from that very time they have also derived profit from the Epistle to the Hebrews. But if not even this is sufficient to persuade them, they ought at least to have believed Eusebius the Palestinian, whom
calling their own decrees their patron. For he also confessed that this is a letter of the most divine Paul, and asserted that all the ancients held this same opinion concerning it. But these men, having bidden all things to farewell, struggle impudently against the truth, not bearing the splendor of the apostolic theology with which he adorned the preface. For since they could not resist the things which had been openly stated concerning the divinity of the Only-Begotten, they dared to reject the entire Epistle, even though both its decrees and other sentiments have a great affinity with the other Epistles. They apply this pretext to their accusation, that the apostolic name is not similarly placed in the preface. But they ought to have considered that he had been appointed as an apostle of those who had believed from among the Gentiles, and not of those who had believed from among the Jews. For indeed the Lord said to him: "Make haste, and go out quickly from here: for they will not receive your testimony concerning me. Go, for I will send you far to the Gentiles." B He made a pact of this kind with the others also. "For James," he says, "and Cephas, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship, that they indeed should go to the circumcision, but we to the Gentiles." Thus also, writing to the Romans, he said: "Inasmuch as I am the apostle of the Gentiles, I will glorify my ministry." For this reason, when writing to those who had believed from among the Gentiles, he both added his name and added his apostolic dignity, as a teacher writing to disciples. But when writing to the Hebrews, the care for whom had not been entrusted to him, he deservedly delivered his doctrine to them stripped of titles. For they were under the charge of the other apostles. But that the Epistle is C full of spiritual grace, and offers no occasion at all for calumny, the interpretation of each part will teach more clearly.
The subject matter of the Epistle is this: Those who had believed from among the Jews were being subjected to many afflictions by those who were laboring under the vice of unbelief. The divine Apostle, writing also to the Thessalonians, made mention of these afflictions. "For you," he says, "became imitators of the churches of God which are in Judea; for you also suffered the same things from your own countrymen, just as they did from the Jews." And writing to them, he also added this: "And you accepted the plundering of your goods with joy." Moreover, blessed Luke also teaches us that before his calling, D the divine Apostle was ravaging the Church, entering house by house, and dragging off men and women, he delivered them into prison. Nor did the unbelievers do only these things against those who had believed; but they also held them up to mockery, as those who had not hesitated to believe in a dead man, and had abandoned the law given by God. For this reason, the divine Apostle at once in the preface shows that He is greater than the prophets. Then...
beginning with theology, he declares Him eternal, and co-eternal with the Father, and creator of all things. Next, having compared Him to the angels, he brings forward the divine Scripture, which teaches clearly that the Son is indeed God, while they are ministers and creatures. From this he shows that the things given by Christ the Master are greater than those brought about through Moses. For the one gave the Old Testament; but the Other gave the New, which He had promised through the ancient prophets. And the one promised to give Palestine; but the Other, the kingdom of heaven. He also compares the priesthood according to the order of Melchizedek B with the Levitical priesthood, and shows its superiority. In addition to these points, he also declares that those who were before the Law and those under the Law were distinguished for piety through faith. He mentions their sufferings and their courage, inciting them to face dangers. Then, recalling their own struggles to their memory and exhorting them to stand courageously until the end, and having joined to the dogmas a moral exhortation, he completes the Epistle. It was written in the Hebrew tongue; but they say it was interpreted by Clement. We, however, shall now proceed to the interpretation.
CHAPTER ONE
Verses 1, 2. "God, having spoken in many parts and in many ways of old to the fathers C in the prophets, has at the end of these days spoken to us in His Son." He clearly indicates the difference between Christ the Master and the prophets. For Him alone He addressed as Son. And the preface is like the Lord’s parable. For when the Lord had spoken the parable concerning the vineyard to the Jews, He showed that first indeed servants were sent to the wicked husbandmen; then, after their slaughter, the son came. Now, "in many parts" signifies the dispensations of every kind; but "in many ways" signifies the difference in the divine visions. For He was seen in one way by Abraham, and in another by Moses, and differently by Elijah, and in another way by Micah. And Isaiah, and Daniel, and Ezekiel beheld different forms. Teaching this, the God of all said: "I have multiplied D visions, and have been made known in the hands of the prophets." For the divine nature is not multiform, but is without form and without shape, and simple and incomposite. They did not see the unreachable nature itself, therefore, but certain forms which the invisible God displayed according to the need. "In many parts," however, also implies another thing, that to each of the prophets a certain partial dispensation had been entrusted; but the God of these, the Master, I mean Christ, did not manage some one single need,
A but He accomplished the whole by becoming man, and He fully wrought the salvation of men. It is shown, however, that He is the one Lawgiver of both the old and the new. "Whom He appointed heir of all things." The divine Apostle began from human things, and by first speaking of the humbler matters, he presently touches upon the greater. For Christ the Lord is heir of all things, not as God, but as man. For as God, He is the Creator of all; and the Creator of all is by nature the Master of all. But He is declared to be the heir and lord of those things of which He was not formerly the master. Thus also those who believe are heirs of God and joint-heirs of Christ; for by grace they receive what they did not previously have. And that He Himself is the Master of all things, what follows testifies: "Through whom also He made the ages." This denotes His divinity. For He showed Him to be not only Creator, but also eternal. For an age (or eon) is not some substance, but an unsubstantial thing, accompanying those who have a created nature. For an age is also called the interval from the foundation of the world until the consummation. For thus also the Lord said: "Lo, I am with you always, even unto the consummation of the age." And the divine David also called the time of each of our lives an age. "For our age," he says, "is for the illumination of Thy countenance." And the divine Apostle also called the state of the future life an age. "Not only," he says, "in this age, but also in the one to come." And again: "That He might show in the ages to come the exceeding riches of His grace in His kindness toward us." An age, therefore, is a dimension attached to created nature. But he called the Son the Maker of the ages, teaching Him to be eternal, and intimating that He always existed, superior to any temporal dimension whatsoever. Thus also the Old Scripture says concerning God and the Father: "Who is before the ages," instead of, "Who is always." Then, since by calling Him Son, he named Him eternal, but it seemed somewhere incredible to those who are not initiated in divine things, that one who is a son should not be posterior in time to Him who begat Him, he demonstrates the truth of theology from a certain similarity subject to the eyes, and says: C VERS. 3. "Who being the brightness of [His] glory." For brightness is both from the fire and with the fire; and it has the fire as its cause, but it cannot be separated from the fire. For from that from which the fire is, from that also is the brightness. If therefore, in sensible things, it is possible for there to be something which is from something, and which exists together with that D from which it is: "Do not doubt," he says, "that God the Word, the only-begotten Son of God, has both been begotten as Son, and coexists with Him who begat Him as the Word, which is the brightness of glory." For from that from which the glory is, from that also is the
A brightness. Furthermore, the brightness is of the same nature as the fire; therefore, the Son is also of the same nature as the Father. And since the image of the brightness has sufficiently declared both the co-eternity and the consubstantiality, yet provided an occasion for blasphemy to those who suffer from the disease of Sabellius and Photinus—for the brightness does not subsist by itself—he roots out this blasphemy also by means of another image. For he adds: "And the express image of His person." For he says that He subsists by Himself, showing the Father entirely in Himself. For He is clothed in the Father's characteristics. Similar to this is what was said by the Lord to Philip: "He who has seen Me has seen My Father." Thus, through many terms the divine Apostle has taught us both the genuine nature of the generation, and His consubstantiality, and His co-eternity. For since divine things surpass all understanding, and it was not possible for the mystery of theology to be taught through one single image, the heralds of the truth are compelled to do this through many.
Thus the divine John called the Son the Word. For since passion and time are joined to human generation, he necessarily named Him Word, so that he might show that His generation is both impassible and timeless. But in order that no one might suppose again that He is an insubstantial Word, as Marcellus, Photinus, and Paul thought, he necessarily added: "And the Word was God," thereby signifying His own proper substance, manifesting the one nature, and teaching that the generation is both impassible and timeless. Thus the blessed Paul called Him Son, showing Him to be another besides the Father according to the account of personal property. He called Him the Maker of the ages, teaching through this His eternity. He also named Him the brightness of glory, signifying by this both His co-eternity and the identity of His substance. For the brightness is from the nature of the fire. B He also added that He is the express image of His person, teaching both simultaneously: that He both subsists by Himself and shows in Himself the Father's characteristics. He adds yet another: "And upholding all things by the word of His power." For He not only made all things, but He also guides and governs them. He showed the greatness of His power, having said that a word is sufficient for Him for the creation C and providence of all things. For He said: "Let there be light, and there was light." And He said: "Let there be a firmament, and it was so," and all other things likewise. Thus also the blessed David said: "For He spoke and they were created; He commanded and they were established." Seeing that there is no doubt about this theology, those who side with Arius have attempted to cast out this Epistle from the apostolic D treasures. For which reason we, in accordance with the evangelical teachings...
have shown it to be in agreement. A However, the divine Apostle, having discoursed on the divine nature, passes on to human matters, teaching the mystery of the dispensation. "By himself, having made purification of our sins, he sat down at the right hand of the Majesty on high." The word *by himself* should be read with a rough breathing, instead of *through himself*. For this Son of the Father, who is one with the Begetter, who creates and administers all things, who shows the Father in himself, having become man, wrought our salvation. But the statement, *he sat down at the right hand of the Majesty on high*, is spoken according to his humanity. For while being the Most High, he humbled himself, and while being God, he became man. He was not humbled and then exalted, nor, being a man, did he become God; but as God, he was B always Lord of all, while as man, he received the glory which he possessed as God. This he himself also stated in the holy Gospels: "Father, glorify me with the glory which I had with you before the world was." And he asked not to receive what he did not have, but that what he had might be displayed.
VER. 4. "Being made so much better than the angels, by as much as he has inherited a more excellent name than they." This also he said according to his humanity. For as God, he is the creator of angels and Lord of angels; but as man, after the resurrection and the ascension into heaven, he became superior to the angels, since he was also less than the angels because of the suffering of death. "For we see Jesus, who was made a little lower than the angels for the suffering of death." C Just as, therefore, he was lower than the angels as a man, since they have an immortal nature while he endured the passion, so after the ascension into heaven he became superior to the angels. "For he sat above every Principality, and Power, and Virtue, and Dominion, and every name that is named, not only in this world, but also in that which is to come." The divine Apostle also makes the comparison from the names. Thus he also made a comparison with the prophets, having shown Christ the Lord to be Son; thus also concerning the angels, he mentions the sonship, and by this he shows the difference. For, he says, "being made so much better than the angels, by as much as he has inherited a more excellent name D than they." And that he speaks of the name of sonship, the following words teach.
VER. 5. "For to which of the angels did he ever say: You are my Son, today I have begotten you? And again: I will be to him a Father, and he shall be to me a Son?" These things, again, he said according to his humanity. For this is what is meant by, "I will be to him a Father, and he shall be to me a Son."
Moreover, the saying, "Today I have begotten thee," does not signify an eternal generation, but one conjoined with time. It is of the same sort as that which says, "Today, if ye will hear his voice." And the thing spoken of before, that he has "inherited a name," is in agreement with these. For he who is by nature the Son does not receive this by grace, for he possesses it by nature. But, as I said just now, after having taught those divine things which pertain to the incarnation, he proceeds in this place to explain and teach that he is both the Creator of all things as God, and the Heir of all things as man; and that he is the Maker of the angels as God, and has become superior to them as man; and that he is the Son by nature, and receives again as man that which he possessed as God. And the things which follow are in harmony with what has been said.
B 6. "And when again he bringeth the Firstbegotten into the world, he saith, And let all the angels of God worship him." Both things—both the "bringing in of the Firstbegotten" and, in addition to this, the "let them worship"—allude to the dispensation. For he who bears all things by the word of his power, and is the creator and maker of the ages, from whence does he enter into the world? And how is he the Firstbegotten, who is the Only-begotten? And if the angels worshipped him even after the incarnation, did they not offer this honor to him before the incarnation? Verily, he was everywhere as God, and he entered into the world as man. Thus also the divine John has said: "He was in the world, and the world was made by him, and the world knew him not; he came unto his own, and his own received him not." These things, however, seem to be in some way contrary. For if he was in the world, how did he come? And if he came, how was he in the world? But he was in the world as God, and he came as man. Thus he is the Only-begotten as God, and the Firstbegotten as man, "among many brethren." Thus he always received worship from the angels, for he was always God; but they worshipped him also as man. Having established this comparison according to his humanity, he passes again to divine things, and says:
C 7-9. "And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, 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 above thy fellows." By these words he has clearly shown that the angels possess a created nature, but that the Only-begotten Son is uncreated and eternal. For "Thy throne," he says, "O God, is for ever and ever." By these things he has taught us that that which is said, "Sat down on the right hand of the majesty on high," was, according to
A humanity. For as God, He has an eternal throne and a kingdom without beginning and without end. And yet, here too, human things are yoked together. For the words, "You have loved righteousness and hated lawlessness, therefore God, Your God, has anointed You," were spoken according to humanity. For the prophet Isaiah, in prophesying concerning Emmanuel, also added these things: "Before the child learns good or evil, he disobeys wickedness, to choose the good." And the anointing was not of the divinity, but of the humanity. And the distinction teaches this too; for he says, "the oil of gladness above your companions." We, however, are partners and partakers not of the divinity, but of the humanity. The divine Apostle taught this also in the Epistle to the Philippians: "For He will transfigure," he says, "the body of our humility, that it may be conformed to the body of His glory." For the body of the saints will not be conformed to the divinity, but to the body of glory. B Indeed, this testimony also convicts the blasphemy of Arius; for it showed the throne of God the Word to be eternal, and by the duality of the persons it banished the confusion of Sabellius. And this same thing also stops the shameless mouth of the Jews. But the divine Apostle added also another testimony, which proclaims His divine nature.
VERS. 10-12. "And You, Lord, in the beginning laid the foundation of the earth, and the heavens are the works of Your hands. They will perish, but You remain; and all will grow old like a garment. And like a cloak You will roll them up, and they will be changed; but You are the same, and Your years will not fail." He showed Him to be the Maker of all things; for by "heaven and earth" he embraced all things that are in them. He taught that He is unmoved and unchangeable; for "They will perish, but You remain" signifies this. He signified also the change of creation towards the better, which will be wrought by Him, but that He Himself is without beginning and without end. C "For You," he says, "are the same, and Your years will not fail." For You did not come into being, but You are, nor do You admit any change. For You are always the same. Furthermore, these things signify also the impassibility of the divinity. For if it has suffered, how is it the same? For it has been changed, and even if it spent three days in death, its years have failed. But both the Prophet and the Apostle teach us—the one having written the testimony, and the other having used it—that He is always the same, and His years will not fail. Having thus discoursed concerning divine things, he again passes over to human things.
VERS. 13. "But to which of the angels has He ever said: Sit at My right hand, till I make Your enemies Your footstool?" For He does not say to Him as God, "Sit at My right hand"; for how could He? For "Your throne is for ever and ever." D As man, therefore, He received this honor; for as God, He has an eternal throne.
A
VERS. 14. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" He sufficiently showed the difference that exists even according to humanity. For He, he says, sits at the right hand; but they are sent as ministers for the salvation of men. Then he turns the discourse to an exhortation, and says:
Chapter II
VERS. 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." Knowing this difference, therefore, we ought more diligently to attend to the doctrine, lest we suffer any lapse.
VERS. 2-4. "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; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will?" B To the exhortation he again joined a comparison, and shows how much the evangelical doctrine excels the legal ordinances. For angels ministered at the giving of the Law; but here the Lord of the angels Himself first brought the saving doctrine, and those who received the apostolic grace succeeded Him. And the law was indeed a word showing what must be done; but the doctrine of the Lord is the author of eternal salvation. And since Moses also used miracles, he necessarily shows that in this respect also grace is superior. For here not only the Lord performed miracles, but also His divine disciples, and their successors. He showed also that the New Testament shines in spiritual gifts. For of old, the prophets alone were partakers of the spiritual gift; but now all who believe enjoy this grace. For this is what he added, "And with gifts of the Holy Ghost, according to His own will." He said these things while urging them to pay more diligent attention to the divine doctrine; but under the guise of an exhortation, he taught the difference between the one and the other. C And very wisely he said that God bears witness to the preaching by miracles. For the proof is evident, and the truth of the witness cannot be doubted. Having interjected these things, he returns to the discourse concerning the comparison of the angels.
VERS. 5-8. "For unto the angels hath He not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that Thou art mindful of him? or the son of man, that Thou visitest him? Thou madest him a little lower than the angels; D
A Thou hast crowned him with glory and honor, and hast set him over the works of Thy hands; Thou hast put all things in subjection under his feet. By the "world to come," he meant the future life. But again, he compares the angels with Christ the Lord, not as with God, but as with man, and shows that it is not the angels, but He Himself, who has received the lordship over all. The words, "What is man?" are spoken indeed concerning common nature, but they befit the firstfruits from among us, namely Christ, who attributes to Himself the things that belong to the whole of nature. Thus, from the person of us all, He has said: "Far from my salvation are the words of my transgressions." For He was untouched by sins even according to His humanity. "For He committed no sin, nor was guile found in His mouth." But by appropriating our things to Himself, He became the mouth of our nature. For He Himself took our sins and bore our diseases. B And that the divine Apostle has set forth this testimony as being in harmony with the Lord’s teaching, let us hear the Lord saying to the Jews: "Have ye not read, Out of the mouth of infants and sucklings Thou hast perfected praise?" He, therefore, who perfected praise out of the mouth of infants and sucklings, looked upon the nature of men. And the divine Apostle brought the interpretation to the prophetic testimony: "For in that He subjected all things to Him, He left nothing not subject to Him." And since it was likely that some would say: But we see many who contradict, and who do not wish to worship Him, he necessarily added: "But now we do not yet see all things subjected to Him." For this he has also said just now. For He did not subject the world to come, of which we are speaking, to angels; that is, in that life He will hold dominion over all: for then even those who now contradict will be subjected. But since he said that He is the Creator and Lord of the angels, and this seemed in some way incredible to those who had learned that the nature of the angels is immortal, and knew of the passion of Christ the Lord, he necessarily brings forward an explanation concerning this. C VERS. 9. "But Him who for a little while was made lower than the angels, we see Jesus, because of the suffering of death, crowned with glory and honor, that by the grace of God He should taste death for everyone." He was not lower than the angels in the nature of His divinity, but by the suffering of His humanity. And this itself, after the resurrection, partook of the divine glory. He endured the passion nevertheless for all; for everything which possesses a created nature stood in need of this remedy. For this is what he said, that by the grace of God D He should taste death for everyone. The divine nature, he says, alone lacked nothing; but all other things had need of the medicine of the incarnation. For the God-Word, having become incarnate, destroyed the strength of death; and having destroyed it, He promised us the resurrection.
and to the resurrection, incorruption and immortality are joined; and even visible things shall share in this incorruption. For He said this also in the Epistle to the Romans: "The creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God" (Rom. viii, 21). Moreover, the angels likewise continue in joy when they behold the salvation of men. For if they rejoice over one sinner (Luc. xv, 7), much more shall they be filled with joy seeing so many myriads deemed worthy of salvation. For all men, therefore, He endured the saving passion. For the divine nature alone is in need of no such healing as that which occurred from this.
B VER. 10. "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." He showed that God the Word perfected the nature which He assumed. The nature assumed is the captain of our salvation. For when that nature rose from the dead, it procured the resurrection for all of us.
VER. 11. "For both he that sanctifieth and they who are sanctified are all of one." This also He put in accordance with humanity. For the nature which was assumed is created; but there is one Creator both of us and of it; but through that nature we are sanctified. But if the heretics should wish to understand this of the divine nature as well, not even so would they do any harm to the glory of the Only-Begotten. For, he says, we and He alike have one Father. But it is clear that He is the Son by nature, while we are so by grace. For He teaches us this difference: that He sanctifies, while we are sanctified.
C For which cause He is not ashamed to call them brethren, saying: (VERS. 12, 13) "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me." And that which He says, "He is not ashamed," is enough to show the difference of sonship. For when we discourse about masters and servants, and teach the humility of masters, we are wont to say: "He is not ashamed to eat and drink with his servants, and to sit with them, and if any of them are sick, to provide medicine for them with his own hand." D This same thing, therefore, He hints at here, that He who endured the passion for us is not ashamed to call those brethren for whom He endured the passion. And He calls them not only brethren, but also children. Thus the Lord in the sacred Gospels used to say to the divine apostles: "Little children, yet a little while I am with you" (Joan. xiii, 33). And again: "Children, have ye any meat?" (Luc. xxiv, 41). He showed also that what is said humbly is said according to the dispensation; for to the phrase "He is not ashamed," He coupled, "I will put my trust in him."
A For He is not ashamed, for the sake of the salvation of men, to use words that are lowly compared to His own dignity. Then, having taken the testimony concerning the children, he begins the discourse concerning the saving passion.
Verses 14, 15. "Since therefore the children shared in flesh and blood, he himself likewise partook of the same, that through death he might destroy him who had the power of death, that is, the devil, and deliver those who through fear of death were subject to lifelong bondage." How, he says, could it be possible that He should either call Himself our brother, or truly call us children, unless He had taken on the same nature? For this reason, having taken this on, He broke the power of death and dissolved the dread that hung over us. For we were constantly fearing death, since we were compelled to draw the yoke of mortality. Very necessarily, too, he added "likewise," so that he might refute the calumny of the phantasm. But he went through all these things, instructing those who supposed the Son to be less than the angels because of the passion, as he explains more clearly in what follows. B
Verse 16. "For surely it is not angels that he helped, but he helped the offspring of Abraham." For if He had taken the nature of angels, He would have been more powerful than death. But since that which He took was human, by the passion indeed He paid the debt of men, but by the resurrection of the body that suffered, He demonstrated His own power. Very wisely, however, the divine Apostle set down the specific name instead of the general one. For he did not say, "He helps the seed of man," but, "He helps the seed of Abraham," reminding them also of the promise made to Abraham.
Verse 17. "Therefore he had to be made like his brothers in every respect." For He partook of food just as we do, and endured labor, and was sorrowful, and wept, and accepted death. C
"That he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. (Verse 18.) For because he himself has suffered and been tempted, he is able to help those who are tempted." He showed that His saving death had been an oblation. For He offered the body that He had taken on behalf of the whole creation. He added another thing for their consolation. For when, he says, He has learned by experience the weakness of human nature, as One who has lived according to the law and by grace, He offers help to those who are being assailed. But these things are said according to His humanity. For our high priest is not as God, but as man: nor did He suffer as God, but as man: nor as God does He... D
A learn through experience, but as God and Creator He knows all things clearly. Having thus concluded the comparison with the angels, he sets the great Moses, who was greater than all the prophets, in parallel with Him, so that by showing an infinite difference, he might simultaneously show what the distinction is between the testaments, the promises, and indeed the priests as well. Again, he mingles exhortation into the comparison, so that he may not seem to be doing this deliberately, but as if impelled by a certain necessity.
CHAPTER III
B 1, 2. "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who is faithful to Him that made him, as also was Moses in all his house." Again he has called Him High Priest and Apostle as a man. For if He were High Priest as God, this would have been true even before the incarnation. But that He became the Apostle of our confession after the incarnation, he taught in the Epistle to the Galatians: "But when," he says, "the fullness of the time was come, God sent forth His Son, made of a woman." And he did not say, "He sent Him to be made of a woman," but "made of a woman," he sent Him; so that it is clear that the name of apostleship, or mission, is appropriate to the incarnation. He called our confession faith, and he called the "making" not creation, but appointment. For "who is faithful," he says, "to Him who made Him," that is, as Apostle and High Priest. Then, having also called to mind the things spoken by God concerning Moses—for it is the voice of God: "In all my house he is faithful"—he shows in what follows the difference.
C 3. "For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house." As much, he says, as the difference between a work and its maker, so great is the difference between Moses and Christ. For this also the following verses teach more clearly.
4. "For every house is builded by some man; but he that built all things is God." It is necessary to know, however, that he showed His pre-eminence from His divine nature; yet he said He was counted worthy of greater honor according to His humanity. For because Christ the Lord is both God and man, and both are contemplated in one person, he is necessarily compelled to speak both the exalted and the humble things about Him, for D the manifestation of the two natures.
5, 6. "And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken; but Christ as a Son over his own house; whose
A house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." He has taken names from the Old Scripture; for God has called Moses a "servant": "For Moses, my servant," he says, "is dead." And again: "Not so as my servant Moses." And the Old Scripture also calls the Lord Christ himself a "Son": "What is his name, and what is his son's name?" And: "Thou art my son, this day have I begotten thee." And: "From the womb before the day-star I have begotten thee." It is known therefore, he says, what the difference is between the one and the other; for the one is a servant, the other a Son; and the former was called faithful, that he might be shown to be a legislator worthy of trust. For this is what he said, "For a testimony of those things which were to be spoken." But Christ is called faithful as a Son. And if heretics think this appellation signifies a lowliness, let them hear the Apostle speaking of God and the Father: "God is faithful, by whom ye were called unto the fellowship of his Son"; and the prophet David: "The Lord is faithful in all his words"; and again: "And the witness in heaven is faithful." And the divine Moses also says thus: "God is faithful, and there is no iniquity in him." He has called those who believe the house of God, in accordance with the prophecy which says: "I will dwell in them, and walk among them." And we shall enjoy this B honor, he says, if we maintain the confidence which we have attained, and the most desirable hope, through the accomplishments of virtue. But since he has made mention of hope, and "hope that is seen is not hope; for what a man seeth, why doth he yet hope for?"—and the Lord has promised us the kingdom of heaven—he again makes a comparison of those things given to the Jews with those promised to us.
Vers. 7-11. "Wherefore, as the Holy Spirit saith: Today if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness, where your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart. They have not known my ways. As I sware in my wrath: If they shall enter into my rest." He has brought forward the testimony, C frightening them, of course, that they might keep the given hope with diligence. However, he brings about something else, again preparing his discourse without suspicion. He persists in his exhortation.
Vers. 12. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." You have need of much care and diligence, that you may keep the faith, and not incur the ruin of unbelief; for this separates one from the living D God.
A VERSE 13. "But exhort one another every day, as long as it is called 'today,' that none of you may be hardened by the deceitfulness of sin." It behooves those who yet live to take every care of themselves each day, lest sin, finding a place, should make our heart hard and unyielding. And by "today" he has called the present life.
VERSE 14. "For we have become partakers of Christ, if we hold fast our beginning of confidence firm unto the end." For we have become partakers with the Lord Christ through the all-holy baptism of death, and have become buried with Him in the likeness of the resurrection, if indeed we preserve the faith firm. This he has called the "beginning of confidence"; for through it we were renewed, and were joined to the Lord Christ, and have received the grace of the all-holy Spirit. Then again he takes up the prophetic word.
VERSE 15. "While it is said: 'Today if you will hear His voice, do not harden your hearts, as in the provocation.'" B He also remembers the suffering of those who received this.
VERSE 16. "For who, having heard, provoked? But not all who came out of Egypt by Moses." This should be read first as an interrogation; the second [part] not as an assertion, but as a response. For the things that follow guide us to understand it this way; for besides Caleb the son of Jephunneh C and Joshua the son of Nun, six hundred thousand perished. For these, he says, were those who had come out of Egypt.
VERSES 17-19. "And with whom was He angry forty years? Was it not with those who sinned, whose carcasses fell in the wilderness? And to whom did He swear that they should not enter into His rest, but to those who did not obey? And we see that they could not enter in because of unbelief." For when God commanded them to set out for the promised land, they spoke against it, D alleging fear and the power of their enemies. On account of which the God of all, having consumed them all in the wilderness, brought their children in their stead. Having interposed these things so as to strike fear through them and to prepare [the hearers] to wait for the promised hopes, he next discourses concerning the rest, teaching how from of old the prophet David had foretold this to us.
CHAPTER IV.
VERSE 1. "Therefore, let us fear, lest, a promise being left of entering into His rest, any of you should seem to have come short of it." He declared, he says, to us through David, that there is another rest. Let us, therefore, be eager to attain it, that we may not suffer the same things as they did.
VERSE 2. "For indeed we have had the good news preached to us, just as they did; but the word of hearing did not profit them"
A because it was not mixed with faith in those who heard it. For the mere hearing of words is not sufficient for salvation. It is necessary to receive this with faith and to keep it securely. For what did the promise of God profit those who received it, if they did not receive it faithfully, did not place their confidence in the power of God, and were not, as it were, united with the words of God?
VERSE 3. "For we who have believed enter into that rest, even as He has said: As I sware in my wrath: If they shall enter into my rest." He wishes to show that there are three rests mentioned in divine Scripture: first, the seventh day, in which God completed the creation; second, the land of promise; and third, the kingdom of heaven. He confirms the proof of this by prophetic testimony. For if, he says, there were truly no other rest, why does He declare to those who received the second that they should not harden their hearts, and why does He threaten punishment, and why does He make mention B of those who despised the second rest? He places them in order, and first, that of the seventh day.
"And indeed (in rest from) works finished from the foundation of the world. (VERSE 4) For He said in a certain place concerning the seventh day thus: And God rested on the seventh day from all His works." That the blessed David is not speaking of that day, he says, is manifest to everyone. For that day preceded David by many ages. For on the seventh day the God of all completed the creation.
VERSE 5. "And in this again: If they shall enter into my rest?" And yet, although the Prophet rightly knew these things, he nonetheless promises another rest.
VERSES 6, 7. "Since then it remains for some to enter into it, and they to whom it was first preached did not enter because of unbelief, He again marks a certain day, 'today,' saying in David after so much time, as it has been said above: Today if you shall hear His voice, harden not your hearts as in the provocation." Then, teaching C that the Prophet is not saying these things concerning Palestine, he reasons:
VERSE 8. "For if Joshua had given them rest, he would not have spoken hereafter of another day." He did not mean that land, he says. For Joshua the son of Nun had brought them into that. And the divine David himself was in it when he was announcing this rest. Then, syllogistically:
VERSE 9. "Therefore there remains a sabbatismus for the people of God." It must be read not interrogatively, but declaratively. He called the rest a "sabbatismus," because on the seventh day God rested from all the works which He made; but in the future life, life will be free from sorrow, and free from labors D and cares.
A He therefore called the release from bodily works a "sabbatismus," for this is what it signifies next:
VERS. 10. "For he who has entered into his rest, has himself also rested from his works, as God did from His own." For just as the God of all, having completed the whole creation on the sixth day, ceased on the seventh day from creating; so also those who have departed from this life, and passed over to that other, shall be freed from present labors. Moreover, the Law commanded the Jews that on the Sabbath they should abstain from bodily works, and only provide care for their souls. Then by way of counsel:
VERS. 11. "Let us therefore be diligent to enter into that rest, lest anyone fall after the same example of disobedience." For he who lives in sloth, and does not desire to enjoy the promised good things, will be liable to the same reproaches as those who disobeyed. Then he shows a judgment full of horror.
VERS. 12, 13. "For the word of God is living and effectual, and sharper than any two-edged sword, and reaching even to the division of soul and spirit, and of joints and marrow, and a discerner of the thoughts and intents of the heart. And there is no creature invisible in His sight: but all things are naked and opened unto the eyes of Him with whom we have to do." Nothing can hide from that incorruptible Judge; He knows all things accurately, even the motions of thoughts themselves. He knows what is done in the dark, He knows what is perpetrated in secret. The wicked counsels of the soul are not hidden from Him; to Him the hidden things are naked. C Furthermore, the expression "opened unto the eyes of His," he has placed from a metaphor of animals that are sacrificed, which lie completely mute, having had their life taken away by the slaughter, and with their life, their voice. Thus, he says, we also, being judged, see indeed all the things that have been done impiously or illegally by us, yet we receive the sentence of punishment in silence, inasmuch as we know its justice. And the divine Apostle has written these things not to those alone, but to all of us. It behooves us, therefore, to contemplate that divine judgment continuously, and to shudder, and to tremble, and to keep the divine commandments diligently, and to wait for the promised D rest; of which may we be counted worthy in Christ; with whom to the Father, with the most holy Spirit, be glory and magnificence, now and always, and unto the ages of ages. Amen.
VOLUME TWO
VERS. 14. "Having therefore a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our confession." In the things that have been explained thus far, he instituted a comparison of the rests, and
as passed through the heavens, Jesus the Son of God, let us hold fast our confession." In the things that have been explained thus far, he instituted a comparison of the rests, and A demonstrated that the one promised to us is better than the one promised to the Jews. For to them He promised the land of promise, but to us, heaven. From this point on, therefore, he undertakes an examination of the high priesthood, and shows that the one according to the order of Melchisedech is far greater and more excellent than the Levitical one. Using the hortatory form again, he makes the comparison, so that he may not appear to those who were still following the life according to the Law to be waging war against the Law, but rather that he is advocating for the truth. He called the Lord Jesus "High Priest," as the one who offered the sacrifice for us and took away the sin of the world. For this reason He was also called "Lamb." "For behold," he says, "the Lamb of God, who takes away the sin of the world." B It is clear even to the most contentious that these names are human. But if any think these belong to the divinity, let them also call it a curse, and the form of a servant, and whatever else is of that kind. But if none of these things is proper to the divine nature, it remains for us to understand these as names of the dispensation. For just as He is said to have become man when He assumed human nature, so also our High Priest is called so as man. The apostolic words also teach us this. For he shows that He passed through the heavens; but the divinity of the Lord Christ has an uncircumscribed nature, is present everywhere, and is at hand to all. The Lord Himself also taught us this. "For no one," He says, "has ascended into heaven, except He who descended from heaven, the Son of Man, who is in heaven." C For while He was below, and conversing with men, He said that He was also above. We must, therefore, know which are the names of the theology and which of the dispensation. The divine Apostle, having shown us that our great High Priest has first entered into the true rest and has surpassed the heavens, commands us to hold fast our confession. He called our faith "confession." For we confess that we believe not only in the Father and the Son and the Holy Spirit, but also in the resurrection of the dead, and into eternal life, and into the kingdom of heaven. D Ver. 15. "For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things according to likeness, without sin." Many of those who had believed at that time were undergoing tempests of temptations. He therefore consoles them, teaching that our High Priest not only knows the weakness of our nature as God, but also as man has made trial of our sufferings, having remained only without participation in sin. Aware of this weakness of ours, he says, He offers our fitting help,
A and judging us, he will pass sentence with regard given to our infirmity.
VERS. 16. "Let us therefore come with confidence to the throne of grace, that we may obtain mercy, and find grace in seasonable aid." As God, Christ the Lord possesses a natural kingdom and an eternal throne; "For thy throne, O God," he says, "is for ever and ever." But as man, and high priest, and apostle of our confession, he hears, "Sit on my right hand." The divine Apostle has called this the throne of grace. I believe he also signifies the clemency with which he will judge when he uses it. For he added this: "That we may obtain mercy and find grace in seasonable aid." For by approaching during the present life, and by displaying a pure and sincere faith, we shall obtain B clemency on the day of judgment. Then he teaches the cause of the priesthood, and for what reason some are deemed worthy of this dignity, and what befits a high priest.
CHAPTER V
VERS. 1-3. "For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity. And therefore he ought, as for the people, so also for himself, to offer for sins." He said, "We have not a high priest, who can have compassion on our infirmities, but one tempted in all things like as we are, without sin." C Therefore he of necessity added these things as well, teaching that even under the law, an angel was not chosen to exercise the priesthood for men, but a man for men, possessing the same nature, subject to the same passions, knowing the infirmity of the nature, granting pardon to those who stumble, reaching out a hand to those who sin, considering the things of others by his own. For which cause, it is ordained that he offer sacrifices not only for the people, but also for himself.
VERS. 4. "Neither doth any man take the honour to himself, but he that is called by God, as Aaron was." For a legitimate high priest is one who receives his ordination from God. D For in this way also Aaron, the first high priest, received this dignity. The divine Apostle said these things, however, not wishing to show us the rules of the high priesthood at this time, but preparing the way for the discourse regarding the high priesthood of the Lord. Wisely, therefore, he straightway subjoined:
VERS. 5, 6. "So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him, Thou art my Son, this day have I begotten thee."
And in another place he says: "Thou art a priest for ever after the order of Melchizedek." A Since he was of another tribe (for he sprang from the Davidic lineage according to the human nature), the Apostle, knowing the stubbornness of the minds of the unbelieving Jews, had recourse to the prophetic testimonies; and he wisely confirmed his own statement by these, and wisely showed him to be not only called a High Priest, but also the Son, having received a new and marvelous priesthood. But since he had said that for this reason man is set forth as a high priest for men, that he might sympathize with those who are ignorant and wandering, since he himself also is encompassed with infirmity, he likewise shows that Christ the Lord, sin excepted, B received all the affections of human nature.
VERS. 7-10. "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 in that he feared; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchisedec."
Who, unless he were utterly deranged, would say these things were spoken of the divine nature? For if the blessed Paul did not fear death, but desired to depart and be with Christ, and said to those who foretold the things that were to happen to him in Jerusalem and tried to restrain him: "What mean you to weep and to break my heart? For I am ready not to be bound only, but also to die for the name of the Lord Jesus Christ," C how could God the Word, the creator of the ages, who neither can be changed nor mutated, and is free from every passion, have feared death? But to use more lengthy discourse on these matters would perhaps be of extreme madness. For the sum of what has been said is humility, and it even compels those who detract from the Divinity and blaspheme it, to attribute none of these things to the Divinity. For the Divinity permitted the humanity to suffer these things, so that we might learn that he truly became man, and assumed a human nature, and that the mystery of the dispensation was not finished by phantasy and mere appearance. For if, even though these things happened in this way, Simon, and Menander, and Cerdon, D and Marcion, and Valentinus, and Basilides, and Bardisanes, and Manes taught their followers that he had nothing of human nature, it is clear that many more would have embraced this error, had he not endured the affections of humanity, sin excepted. He called the time of mortality the "days of his flesh," that is to say, when he had a mortal body. Moreover, he speaks of the prayer which he made during his passion, saying: "Father, if it be possible, let this cup pass from me." Furthermore, that which is written, "He learned from the things which he suffered,"
the Apostle has put hyperbolically. For he did not demonstrate obedience after the passion, but before the passion. And he called the resurrection and immortality "perfection." For this is the end of the dispensation. He has placed all these sufferings hyperbolically, not only wishing to show the truth of the incarnation, but also confirming that which he had said before: "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has in every respect been tempted as we are, yet without sin,"* so that by this, too, he might urge those to whom he was writing to persist in the faith, and to place their confidence in the sympathy and philanthropy of the high priest. A Again, having made mention of Melchizedek, he wishes to show that his priesthood is greater than the Levitical, but he seems to delay for a time on account of the weakness of those being taught. For he said this:
Ver. 11. "About whom we have much to say, and it is hard to explain, since you have become dull of hearing." B Thereafter he makes a moderate reproach of them, and mingles this with praise, so that they might receive the benefit from it.
Ver. 12. "For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God, and you have come to need milk and not solid food." He called the more humble discourses about Christ "the first principles of the oracles of God." For to those who did not yet have a perfect faith, the heralds of the truth presented only those things which pertained to his humanity. C Thus, the blessed Peter, speaking among the Jews, measured his teaching to the weakness of his listeners. "For Jesus," he said, "the Nazarene, a man attested to you by God," and the things that follow next, consistent with this statement. And the divine Paul, offering the message to the Athenians, did not call him God, but called the Lord Christ a man. So also, writing to the Corinthians, he said: "I fed you with milk, not solid food; for you were not yet able." In the things written before this, he declared what he called milk. "For I decided," he says, "to know nothing among you except Jesus Christ, and him crucified." D He says this here as well: "And you have come to need milk, and not solid food." We are compelled, he says, to speak to you the more humble things about the Lord Christ. For to those who do not even accept these things, how is it possible to present the greater ones? Then he shows the difference between the imperfect and the perfect.
Ver. 13, 14. "For everyone who lives on milk is unskilled in the word of righteousness; for he is a child. But solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil." He showed the difference by the ages. For just as to infants who are newly born interpreted: For as to those who are newly born infants
have stronger teeth we permit the enjoyment of all food henceforth, so to those who have an imperfect faith we offer a doctrine accommodated to their weakness; but we prepare those who have received a perfect [faith] to share in the more perfect doctrines. And teaching more clearly what he called milk, he added:
CHAPTER VI
VERS. 1. "Therefore, leaving the word of the beginning of Christ, let us be borne unto perfection." But what is the word of the beginning of Christ? "Not again laying a foundation of repentance from dead works, and of faith toward God (VERS. 2, 3), of the doctrine of baptisms, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment. And this we will do, if God permit." After he accused them of having doubt in faith—for this he called milk—he instructs them to pursue perfection, and that they should build the rest upon the foundations already laid, and not lay another foundation from the beginning. He called faith the foundation; but dead works, wickedness. For those who have believed, abhorring the foul odor of these things and using repentance, approach divine baptism, and through the priestly hand receive the grace of the Spirit, and receiving in divine baptism the type of the resurrection, they await the common resurrection of all and the future judgment. These he called elements of the word. For just as a teacher first shows boys the characters of the elements, so the teachers of godliness first instruct those who approach by faith in these things. Consequently, the divine Apostle says that it is necessary to covet the more perfect things, and not to learn again from the beginning the elements of godliness. However, he connected the phrase "And this we will do, if God permit" to the one above: "Therefore, leaving the word of the beginning of Christ, let us be borne unto perfection. And this we will do, if God permit," that is to say: Let us show zeal, let us desire it, let us embrace every labor for the sake of perfection. The divine Apostle is accustomed to attribute all things to divine providence. For this reason he added, "If God permit." Thus, also writing to the Corinthians, he said: "But I will come to you, if the Lord will" (1 Cor. IV, 19). He put "baptisms" in the plural, not teaching that there are many baptisms, but because many obtain the grace of baptism. For that he was preaching one baptism, the things that follow teach.
VERS. 4-6. "For it is impossible for those who were once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the age to come"
A And if they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame. It is altogether impossible, he says, that those who have approached the most holy baptism, and have been made partakers of the grace of the divine Spirit, and have received the type of eternal blessings, should approach again and receive another baptism. For this is nothing else than to nail the Son of God to the cross again, and to subject him again to the ignominy he once suffered. For just as he once underwent the passion, so it is necessary for us to be participants in his passion but once. We are buried with him through baptism, and we rise again with him. It is therefore impossible for us to enjoy the gift of baptism a second time. "For Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God." And our old man was also crucified with him in baptism, having received the type of his death. B By the "good word of God," he refers to the promise of good things. By the "powers of the age to come," he designated baptism and the grace of the Spirit; for through these it is possible to attain the promised blessings. The Apostle spoke these things, teaching the Jews who had believed not to think that the most holy baptism resembles the Jewish baptisms. For those did not wash away sins, but cleansed the apparent defilements of the body; for which cause they were applied many times and frequently. But this one is unique, inasmuch as it holds the type of the saving passion and resurrection, and predefines for us our future resurrection. The followers of Novatus use these words as weapons against the truth, not understanding that the divine Apostle did not forbid the medicines of repentance, but taught the definition of divine baptism. Hence he added: "Crucifying to themselves the Son of God afresh, and putting him to an open shame." For it is a divine mystery to treat him with ignominy, and to be a participant in it twice. That he everywhere preaches repentance, his writings to the Corinthians testify, and his writings to the Galatians likewise testify; and everywhere he sows these words. But let us proceed to the subsequent parts of the interpretation.
7, 8. D "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: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." By this image he shows both what good things they enjoy who bring forth the ripe fruits of piety, and what they will suffer who sprout thorns. He calls the rain, metaphorically, the
doctrine. For thus also the prophet Isaiah spoke, or rather God through the prophet: "And I will command the clouds that they rain no rain upon it." And in the divine Gospels: "If any man thirst, let him come unto me, and drink." But since he used harsher words, mentioning thorns and fire, he provides comfort through praise.
A VERS. 9. "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." And lest he should seem to use flattery rather than truth, he calls to mind those things which had already been rightly done by them, making them more ready for divine things by this means.
VERS. 10. "For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister." If, therefore, you have known these things about them, why do you call them slothful, lazy, childish, and vile?
VERS. 11, 12. "And we desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful, but followers of them who through faith and patience inherit the promises." By these words he hints that they had indeed shown great steadfastness of mind from the beginning, but that frequent and constant tempests of adversaries had dulled it. Then he shows his own benevolence toward them. For I desire, he says, and I greatly long to see you always with that alacrity of mind. This, however, will be, if you hold fast without any doubt the hopes of future goods given to you, looking to those holy ones who became illustrious through faith, who through much endurance obtained the promised goods. He makes mention of many after a comparison; C meanwhile, however, he brings the patriarch Abraham into the midst, and shows that he indeed received the divine promises, but saw the end of them only after a very long time.
VERS. 13-15. "For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise." He shows the truthfulness of the One who promised. For God, he says, was One who had nothing greater than Himself; and the oath is a witness, for He swore by Himself. But yet, although He had promised, and that with an oath, He did not immediately fulfill the promises; but the patriarch had need of great endurance, and after a most long time had elapsed, he at last saw the reality of the promise. He also teaches for what cause He swore, and why He did so by Himself.
A Ver. 16. "For men swear by one greater, and an oath for confirmation is to them an end of all strife." It is a custom among men to confirm their words with an oath, and it is also their custom to swear by those greater than themselves.
Ver. 17. "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath." For this cause God has added an oath to His word, willing to show the truthfulness of the promise, and that it is impossible for Him to resolve anything else after the oath.
Ver. 18. "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 to lay hold upon the hope set before us." He has spoken of two things: the word and the oath. For when God uses only His word, He fulfills the promise; but much more so when He joins an oath to the word. This, he says, He has done to encourage us, and to prepare us to await the divine promises, and not to disbelieve because we do not see the promises. For hope that is seen is not hope.
Ver. 19. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil." He called heaven the veil. For the Lord promised to give the kingdom of heaven to those who have believed on Him. Those goods, he says, we hope for, and we hold this hope as a sacred anchor. For an anchor, hidden in the depths, does not allow our souls to be tossed about. He shows also from another point that the hope of these goods is certain.
B Ver. 20. "Whither the forerunner is for us entered, even Jesus." For our sake, he says, He became man; for our sake He delivered His body to death, and having destroyed death, He has ascended into heaven, becoming the first-fruits of them that slept. He has increased our confidence by the title of "forerunner." For if He is our forerunner, and has ascended for our sake, it is necessary that we also should follow and attain the ascent. The Lord also said this to the apostles: "In my Father's house are many mansions. If it were not so, I would have told you, that I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." So also here, where Jesus is a forerunner for us. And he returns to the discourse concerning the priesthood: "Made an high priest for ever after the order of Melchisedec." He derived this from the prophetic testimony. "For thou art," he says, "a priest for ever after the order of Melchisedec." C
A For the High Priest exists for ever, not as one offering sacrifices; for He has offered His own body once for all, but as a mediator bringing those who believe to the Father. "For through Him," he says, "we both have access by one Spirit unto the Father." And the Lord Himself also says in the holy Gospels: "No man cometh unto the Father, but by me." One must know, however, that the divine Apostle made mention of the oath made to Abraham, so that the immutability of the divine counsel might be shown. For he prepares the way to prove the stability of the priesthood according to the order of Melchisedec. For here, too, an oath is joined to the discourse. But while he often travailed to make a comparison, he does so at the present time, and first he calls to mind the history of Melchisedec.
CHAPTER VII
B Vers. 1, 2. "For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all." He seems indeed to be using these words for the sake of narration, but he is already beginning to confirm what is proposed. For it is for this reason that he showed both that Abraham was blessed, and that he offered a tenth of the spoils, so as to show that even in the type the patriarch was yielding. Then he also shows his greatness from his names. "First being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace." This name Melchisedec, in the language of the Hebrews and Syrians, signifies King of righteousness. C This one was king of Salem; and Salem is interpreted as peace. By these things, therefore, he wishes to show that he is a type of Christ the Lord. For He Himself is, as the Apostle says, "our peace." And He has been called, according to the Prophet, our righteousness.
Vers. 3. "Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a priest continually." The divine Scripture recorded the genealogy of Abraham, and of many others who were before and after him, and his father, and grandfather, and great-grandfather, and his ancestors. It added also that he was of such an age when he begat children, and after having lived so many years, he died. But of Melchisedec, the divine Scripture taught neither his father, nor his mother, nor his lineage; D and neither how long he lived, nor when he reached the end of his life. Therefore, in this way, he is without father, and without mother, and without descent, having neither beginning of days nor end of life. For the divine Scripture taught us nothing of these things. But the Lord Christ, by nature and truly, possesses each of these. For He is without mother as God, since He was begotten of the Father alone; but without father as man, since He was born of
A a mother alone, a Virgin, I mean. He is without genealogy as God; for He who is begotten of an unbegotten Father has no need of genealogy. He did not have a beginning of days, for His generation is eternal. Nor does He have an end of life; for He possesses an immortal nature. For this reason, He did not liken the Lord Christ to Melchisedech, but Melchisedech to Christ. For the latter is a type of the former, while the former is the truth of the type. Yet in the priesthood, it is not Melchisedech who has imitated the Lord Christ, but the Lord Christ is a priest forever according to the order of Melchisedech. For it belongs to man to perform the priestly office, but to God to receive the things that are offered. But nevertheless, the only-begotten Son of God, having become man, B also became our high priest according to the order of Melchisedech, not having received an office, but having concealed His divine dignity and having accepted humility for the sake of our salvation. Thus He is called a lamb, and sin, and a curse, and the way, and the door, and many other things similar to these. Regarding Melchisedech, however, he said that he remains a priest forever, because he did not transmit the priesthood to his children, as did Aaron, and Eleazar, and Phineas. For one who transmits this inheritance to another seems, in a way, to be deprived of the dignity, since someone else carries out the function. Yet it also has another meaning. For just as we call Moses not only the lawgiver, but the law itself, so too we name Melchisedech both as a person and as the thing itself, namely, the priesthood. And this the Lord Christ possesses, having an unending life. C
Ver. 4. “Now consider how great this man is, to whom even Abraham the patriarch gave a tenth of the spoils.” He does not mention the dignity of Abraham without cause, but wishing to show that he was the very root of the priests, the foundation of good things, through whom the nations partake of the blessing, and that he offered the tenth of the spoils to Melchisedech.
Ver. 5. “And indeed those who receive the priesthood from the sons of Levi have a commandment to tithe the people according to the law, that is, their brethren, though they have come forth from the loins of Abraham.” So great, he says, is the dignity of the priesthood, that those who are priests according to the law receive tithes even from their own kinsmen and fellow tribesmen, D even though they boast that they have derived their origin from the same ancestor.
Ver. 6. “But he whose genealogy is not counted from them has tithed Abraham, and has blessed him who had the promises.” While those who are priests according to the law demand tithes from their kinsmen; this man, being of a different race, received tithes from the patriarch himself, and to him who had received the divine promises, he gave back the blessing. And he also explained the term "without genealogy." For he said that the genealogy of Melchisedech was not traced by them. It is clear, therefore, that he was not truly without genealogy, but in a figure.
Ver. 7. “Now without any contradiction, the lesser is by
the better blessed.” It is an indisputable and very certain fact that the greater are accustomed to bless the lesser.
B VER. 8. “And here indeed mortal men receive tithes: but there he of whom it is testified that he lives.” He cites this from prophetic testimony: “For you are,” he says, “a priest forever according to the order of Melchisedech.” Since it was probable that the Jews would say that Abraham was not a priest, and that he rightly offered tithes and received the blessing, but that Aaron received the dignity of the priesthood, and his lineage after him were partakers of the divine grace, he ingeniously demonstrates that they also offered tithes through the patriarch.
VERS. 9, 10. “And, as one might say, even Levi, who receives tithes, paid tithes through Abraham. For he was yet in the loins of his father when Melchisedech met him.” The patriarch had not yet become the father of Isaac when he received the blessing of Melchisedech. He still had within himself, therefore, the principles of the procreation of children. From Isaac, however, Jacob was born, and from him Levi. In him, therefore, he says, Levi was present when he offered the tithe and received the blessing. It is necessary, therefore, that he too should have been tithed and have partaken of the blessing. Then again, by another method, he proceeds to prove the matter, and relying upon the undoubted certainty of the things brought forward, he shows that the Levitical priesthood indeed ceases, and that in its place there is introduced that which is according to the order of Melchisedech. He also begins at the same time to sow the seeds of the doctrine of the New Testament.
VERS. 11. “If therefore perfection were by the Levitical priesthood—for the people received the law under it—what further need was there for another priest to rise according to the order of Melchisedech, and not to be called according to the order of Aaron?” If the legal priesthood, he says, had perfection—for by it all legitimate things were fulfilled—what is the meaning of the gift of another? And why does he promise to give this not according to the order of Aaron, but according to the order of Melchisedech? And yet, by that [Levitical] order, the legal requirements were fulfilled. For that offered the sacrifices, that purified the defiled, by that the commandments concerning the feasts were fulfilled. For this is what he meant by, “for the people received the law under it.” Having thus demonstrated the change of the priesthood, he also demonstrates the cessation of the law.
VERS. 12. “For the priesthood being changed, there is made of necessity a change also of the law.” The law is joined to the priesthood. It is necessary, therefore, that with the priesthood ceasing, the same thing should happen to the law.
VERS. 13. “For he of whom these things are spoken pertained to another tribe, of which no one has given attendance at the altar.” He also mentions the name of the tribe.
A VERS. 14. “For it is manifest that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.” He uses the word “manifest” for that which cannot be contradicted. For when the Magi came, and Herod asked the Jews where Christ should be born, they said, “In Bethlehem of Judæa.” Thereafter, they even confirmed their statement with the testimony of Scripture. For it is written: “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.” And from this tribe, he says, no one was declared a priest. But even Ozias, who rashly invaded the office of the priesthood, was visited with the ignominy of leprosy as a punishment for his arrogance. But the mystery of the dispensation is worthy of admiration. B For just as the Lord Christ, being an eternal King, has been designated our High Priest; so too, the tribe of Juda, which was previously royal, has, through the Lord, attained to the priesthood.
VERS. 15-17. “And it is yet far more manifest: if after the similitude of Melchisedec there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchisedec.” He says that it is possible to demonstrate the likeness between this one and that one from another source. For just as that one had no successors in his priesthood, so neither shall this one transmit his to others. For he called this a carnal commandment, namely, the law, because men are mortal, requiring that after the death of the high priest, his son should receive the priesthood. I think, however, that these words also signify something else. C For the priests, for the most part, purified the body, sprinkling and washing it; for such things they offered sacrifices. For they were not accustomed to offer sacrifices for murderers, or for those breaking into others’ marriages, but for those suffering from a flux of seed, and for lepers, and for those touching the bones of the dead. Then he returns again to the discourse he had begun concerning the law.
VERS. 18-20. “For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. And in as much as it was not without an oath.” The law ceases, he says, and a hope of better things is introduced. D Yet that former law ceases, not because it is evil, as the heretics insanely claim, but because it is weak and unable to bring about perfect usefulness. However, it should be noted that he calls the superfluous things of the law weak and unprofitable: circumcision, the Sabbath, and such things as are similar to them.
A For, "You shall not murder, you shall not commit adultery," and things similar to these, the New Testament also commands us to keep with intensity. Therefore, in place of those things, we have received the hope of future blessings; this makes us familiar to God. And an oath confirms for us God’s promise.
(VERS. 21.) "For those, indeed, have become priests without an oath," but this one with an oath, through Him who said to him: "The Lord has sworn and will not repent: You are a priest forever according to the order of Melchizedek." Since He Himself appointed those who were under the law as priests, and then, having caused them to cease, announced another in their stead, he has necessarily said that while He appointed those without an oath, in the case of this one, He has added an oath as well. Do not, therefore, think that this priesthood also is going to end just like that one, and that another will be substituted in its place. For the oath that has occurred excludes such a suspicion.
(VERS. 22.) "By so much has Jesus become a sponsor of a better covenant." Having shown the priesthood to be yoked to the Law, then that the Levitical one was ceasing, while that according to the order of Melchizedek had appeared, he from this point on confidently lays open the New Testament, and pronounces it as much better than the old as the latter priesthood appeared better than the former. And because the New Testament promised us the kingdom of heaven, the resurrection of the dead, and eternal life, B and nothing of these was as yet seen, he rightly named the Lord Jesus as its sponsor or guarantor, who by His own resurrection confirmed the hope of our resurrection; yet He delivered His own resurrection through the miracles that were performed by the Apostles. Then, again, he shows from another perspective that this priesthood is superior.
(VERS. 23, 24.) "And they, indeed, are many who have become priests, because they are prevented by death from remaining; but He, because He remains forever, has an unchangeable priesthood." Those who are priests according to the Law have a mortal nature; for which reason they cannot perform the priesthood continuously, but have their sons as successors to the priesthood. But He, being immortal, does not transmit the honor of the priesthood to another.
(VERS. 25.) "Whence He is also able to save to the uttermost those who approach God through Him, since He always lives to intercede for them." Even the very humility of these words cries out that none of these things pertain to the divinity of Christ. For He does not live for this reason, that He might intercede for us; C for His life is without beginning and without end. Therefore, these things also must be understood according to His humanity. For just as He endured the passion for us, so also He intercedes for us. Yet the divine Apostle has coupled the height with the humility; for he said that He saves us, and provides a perfect salvation.
(VERS. 26.) "For such a high priest was fitting for us, holy, innocent, undefiled, separated from D
B sinners, and become higher than the heavens." I think that even those who hold opinions contrary to the truth would confess that these things are properties of humanity, and not of the divinity. For, to pass over other things, how could the expression "become higher than the heavens" apply to God the Word, who fashioned all things? But the discourse signifies Him who, after the passion, passed above the heavens. Now God the Word has an uncircumscribed nature. Therefore, we shall attribute these things also to Christ the Lord as man, not conceiving of Him as someone other than God the Word, but knowing what is peculiar to the divinity and what is peculiar to humanity.
(VERS. 27.) "Who has no need daily, as the priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself." He set forth two things which those who had attained to the priesthood did not have. For they both offered sacrifices continuously, and sacrificed for themselves, inasmuch as they themselves also committed faults as men; and those who are subject to sins do not have such confidence while offering. But He does neither of these things: in part because He is partaker of no sin, and in part because one sacrifice sufficed for salvation. And they, indeed, offered other victims; but He offered His own body, being Himself both priest and victim, and as God, with the Father and the Spirit, receiving the gift.
(VERS. 28.) "For the law makes men high priests who have infirmity." For such is the nature of men. "But the word of the oath, which was after the law, the Son, perfected for ever." The Only-begotten Son has perfection concurrent with His generation; for the Father begat Him perfect. And this, therefore, must also be understood according to the humanity. For "perfect" in this place means immortal. Yet we are not to understand another son than the one who is by nature the Son, but the same one who is by nature the Son as God, and who again receives the same appellation as man.
CHAPTER VIII.
(VERS. 1, 2.) "Now the sum of the things which are spoken: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." He reserved the greatest honor for the end, and showed Him sitting at the right hand of the throne of Majesty. For the father of the priests, Aaron, who first received the honor of the high priesthood, used to enter the divine tabernacle with fear and trembling. But He has His seat at the right hand. He added, however, "minister," because he is speaking of the high priest. For what ministry does He fulfill, who offered Himself once, and offers no other sacrifice anymore? And how is it possible that the same one should both sit and mi
minister? A Unless perhaps someone might say that the salvation of men—which He accomplishes by the authority of the Lord—is a ministry. He called heaven the tabernacle, of which, since He Himself is the creator, the Apostle said that He ministers as a man.
VER. 3. *For every high priest is appointed to offer gifts and sacrifices; wherefore it is necessary that this one also have something to offer.* It is the characteristic function of a high priest to offer gifts to the God of all. For this reason, the Only-Begotten, having become man and having assumed our nature, offered it on our behalf.
VERS. 4, 5. *For if indeed He were on earth, He would not even be a priest, since there are those who offer gifts according to the law, who serve the copy and shadow of the heavenly things.* He set this down by way of defense, teaching that he is not criticizing the Law, but considers it also to be venerable, as it contains the image of heavenly things. For this reason he said that it would be superfluous to call Him a priest while He was dwelling on earth, if those who are of the Law were fulfilling the legal worship. If, therefore, the priesthood which is according to the Law has reached its end, and the priest who is according to the order of Melchizedek has offered the sacrifice and has made other B sacrifices unnecessary, why do the priests of the New Testament perform the mystical liturgy? But it is clear to those who have been instructed in divine things that we do not offer another sacrifice, but we perform the memorial of that one and saving sacrifice. For the Lord Himself commanded us this: "Do this in remembrance of me," so that through the contemplation of the types of the sufferings that occurred for our sake, we might be reminded and might kindle love toward our Benefactor, and might await the enjoyment of future blessings. The divine Apostle, having called the worship according to the Law a shadow of heavenly things, confirms the statement by the testimony of Scripture. *As Moses was instructed when he was about to complete the tabernacle: See, he says, that you make everything according to the pattern shown to you on the mountain.* For when He had shown him certain images on the mountain, He ordered him to construct things similar to them. Therefore, the ancient things are types of the heavenly things. For this is what he adds:
VER. 6. *But now He has obtained a more excellent ministry, to the extent that He is also mediator of a better covenant, which has been enacted C on better promises.* He briefly showed the preeminence. For the Old Testament had bodily promises joined to it: a land flowing with milk and honey, and a land of olive groves and vineyards, and a multitude of children, and things similar to these. But the New [Testament has] eternal life and the kingdom of heaven. Having thus shown that the priesthood according to the order of Melchizedek is superior to the Levitical priesthood, he then openly takes up the contest for the New Testament.
VER. 7. *For if that first tabernacle had been faultless, no place would have been sought for a second.* "Faultless," meaning... D
sufficient for perfection, making those who use it free from fault. A Since this was sufficient to strike at those who clung to the legal order of life, he calls the prophet Jeremiah as a witness to what he said, and says:
VERS. 8-12. *For finding fault with them, he says: Behold, the days are coming, says the Lord, when I will complete for the house of Israel and for the house of Judah a new covenant, not according to the covenant that I made with their fathers in the day when I took hold of their hand to lead them out of the land of Egypt; because they did not continue in my covenant, and I neglected them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws into their mind, and I will write them upon their hearts; and I will be to them a God, and they shall be to me a people. And every man shall not teach his fellow citizen, and every man his brother, saying: Know the Lord; for all shall know me, from the least of them to the greatest of them, because I will be merciful to their injustices, and I will remember their sins and their iniquities no more.* Having brought forward this testimony, he admirably and briefly casts out the law, and says:
VERS. 13. *In that he says, "New," he has made the first old. Now that which is becoming old and growing B aged is near to vanishing away.* For the law is appropriate for mortal men, but the New Testament promises us eternal life. Naturally, therefore, that one has grown old, but this one remains for all time new, as being conjoined to the ages which do not grow old. This is also what the prophecy has shown: *And every man shall not teach his fellow citizen, and every man his brother, saying: Know the Lord; for all shall know me, from the least of them to the greatest of them.* This has not happened in the present life, but it will happen in that one. For those who are still wrapped in the darkness of unbelief will see the truth there, and shall mourn according to the divine voice. Since he called the legal worship a shadow of heavenly things in the points explained before, he continues this discourse.
CHAPTER IX.
VERS. 1. *Then indeed the first tabernacle had ordinances of divine worship.* He called the commandments thus, inasmuch as they contributed to divine C worship. For thus also the blessed David says: *Teach me thy statutes.* And the legislator himself: *These are the judgments and the statutes which the Lord spoke to the sons of Israel.* But before all other things he discourses about the tabernacle. *And a worldly sanctuary.* He called the tabernacle thus, as one that holds the figure of the whole world. For it was divided into two parts by an intermediate veil, and the... D
the holy, and that is called the Holy of Holies. And the holy imitated the life which is led upon earth; but the Holy of Holies, the form of the life which is led in the heavens. Now the veil itself performed the office of the firmament. For divine Scripture has taught us that there are two heavens, of which God created the first together with the earth, and made the second on the second day, saying: "Let there be a firmament in the midst of the waters." Then it added: "And God called the firmament heaven." Thus also the blessed David says: "The heaven of heavens is the Lord's." For this heaven of ours is indeed a roof, but to the invisible powers it serves as a floor. Just as, therefore, this heaven separates the lower things from the upper, so the veil stretched in the midst of the tabernacle separated the Holy of Holies from the holy. B
VERS. 2. "For there was a tabernacle made the first, wherein was the candlestick, and the table, and the setting forth of the bread, which is called holy." "Holy" should be read with an acute accent on the antepenult; for so it teaches us to understand the other name.
VERS. 3-5. "And after the second veil, the tabernacle which is called the Holy of Holies, having the golden censer, and the ark of the testament covered about on every side with gold, in which was a golden pot that had manna, and the rod of Aaron that had blossomed, and the tables of the testament; and over it the Cherubim of glory overshadowing the mercy seat; of which it is not necessary to speak now by parts." By the mercy seat and the Cherubim he showed that those things have the type of heavenly things; but by the candlestick and the table, he signified the present life. C
VERS. 6, 7. "Now these things being thus ordered, into the first tabernacle the priests indeed always entered, accomplishing the services; but into the second, the high priest alone once a year, not without blood, which he offereth for his own and the people's ignorances." For he was commanded to sprinkle the mercy seat with his finger dipped in blood.
VERS. 8. "The Holy Ghost signifying this, that the way into the holies was not yet made manifest, whilst the former tabernacle was yet standing." For this reason, he says, the Holy of Holies was inaccessible to the many, as the service according to the Law was still in force. It must be known, however, that when God commanded these things to be done thus, the divine Apostle said the Holy Spirit had signified these things, showing the dignity of the Spirit. D
VERS. 9, 10. "Which is a parable of the time present, according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks, and divers washings, and justices of the flesh (as things), laid on until the time of correction." Parabolically, he says, we are taught by the tabernacle that the Law was fitting for this life, and suitable to those who still possess mortal
nature. For this reason, the priests would enter into the first tabernacle and perform the worship established by law; but into the Holy of Holies they did not enter. Only the high priest alone, entering, fulfilled the figure of the Lord Christ, who was the first to ascend into heaven, and made it accessible to us. In these words, he has also clearly taught us that he does not reject the entire Law—the regulations concerning food and drink, and those with a discharge, and the leper, and the woman after childbirth, and the flow of blood. For these were washed, and were cleansed by sprinklings; but none of these had the power to make the conscience clean. Each of these was given not without cause, but for some use, which it is not the present time to speak of. Yet all these things were temporary, and were awaiting the time of perfection. This is what he says: "imposed until the time of correction." Having thus shown the weakness of these things, he sets alongside them the realities of the New Testament.
[11, 12] "But Christ having come as high priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor by the blood of goats and calves, but by his own blood he entered once into the holy places, having found eternal redemption." B Here he called the human nature which the Lord Christ assumed, a tabernacle not made with hands. For it was not brought forth according to the law of marriage, but the all-holy Spirit fashioned the tabernacle. And the phrase, "not of this creation," is equivalent to saying, "Not according to the law of nature which operates within the creation." He offered for us not the blood of bulls and goats, but his own blood; and through this blood he ascended into heaven, not like the high priests once a year, but having found eternal redemption once for all. For having become the ransom for us, he delivered us all from the dominion of death. Then, from the example of what was said, he shows the truth.
[13, 14] "For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies for the cleansing of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God?" C For if the blood of irrational animals, and ashes sprinkled with water, cleanses the defilement that appears to be on the body, much more does the blood of Christ deliver our consciences from evil works. For he has called foul-smelling and wicked deeds, "dead works." He said this also according to his humanity; for the divine Spirit fashioned that immaculate body. For it possessed all the gifts of the divine Spirit; and from his fullness, according to the divine John, we all D have received.
One should note that he calls the divine Spirit eternal. But what is eternal is not created; for what is eternal had no temporal beginning of its existence.
A VERSE 15. "And because of this he is the mediator of a new testament, so that by his death occurring for the redemption of those transgressions which were under the former testament, those who are called may receive the promise of the eternal inheritance." On this account he underwent death for everyone, so that he might make those who had fallen under the curse of the Law on account of transgression partakers of salvation, and render them participants in eternal goods.
VERSES 16, 17. "For where there is a testament, it is necessary that the death of the testator intervene. For a testament is confirmed upon the dead; otherwise, it is not yet valid while he who makes the testament lives." He includes this to console those who were distressed on account of the death of the Lord, because, a new testament being given, it was necessary for death to occur. For after the death of those who make testaments, the testaments receive their validity. And he proves this from the old one too.
B VERSES 18-22. "Whence not even the first was dedicated without blood. For when every commandment of the law had been spoken by Moses to all the people, taking the blood of calves and goats with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people, saying," 'This is the blood of the testament which God commanded unto you.' "And he likewise sprinkled with blood the tabernacle and all the vessels of the ministry. And almost everything is purified with blood according to the law, and without the shedding of blood there is no remission." He shows without doubt that the old things were a type of the new. If, therefore, even in the type, the lawgiver, taking blood and mixing it with water, sprinkled both the testament itself, and the people, and the tabernacle, and those who were defiled were purified by the sprinkling, what is it to be wondered at if we find that this has also happened in the truth? C And he also appropriately brought forward the Mosaic testimony, which clearly signified this: "This is the blood of the testament which God commanded unto you." For because the divine nature is immortal, it fulfilled the figure of death through the blood of victims and confirmed the testament. But after God the Word was made man, and possessed a mortal body, there was no longer need of irrational sacrifices, but he confirmed the new testament by his own blood. For the type befits the shadow, but the truth befits the body. D Now the types were: water, for baptism; the blood of irrational animals, for the saving blood; the heat of the hyssop, for the grace of the divine Spirit; the scarlet wool, for the new garment; the cedar wood—for the wood is incorruptible—for the impassibility of the divinity; and the ashes of the heifer, for the suffering of the humanity.
A Ver. 23. "It was necessary, therefore, that the copies of the things in the heavens should be purified with these," that is, with those things which lack reason. "But the heavenly things themselves with better sacrifices than these," namely, with a rational, and immaculate, and holy sacrifice. He calls the spiritual things heavenly, by which the Church is purified.
Ver. 24. "For Christ has not entered into the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us." He shows the difference also from the place. For the priests used to enter into the tabernacle made with hands, or into the temple carved by hand: but He into heaven. And as for the words, "now to appear," this signifies "as man." For now, for the first time, human nature has ascended into heaven.
B Ver. 25, 26. "Nor yet that He should offer Himself often, as the high priest enters into the holy places every year with another’s blood; otherwise He would have had to suffer often since the foundation of the world." The priests of the Law enter into the Holy of Holies every year; but Christ has done this once at the consummation of the ages. And they, indeed, with another's blood; but He with His own. "But now once, at the consummation of the ages, He has appeared to put away sin by His sacrifice." For He has completely broken the power of sin, having promised immortality to us; for it cannot molest immortal bodies.
C Ver. 27, 28. "And as it is appointed for men once to die, but after this the judgment: so Christ was once offered to bear the sins of many, and will appear a second time, apart from sin, to those who eagerly wait for Him for salvation." For just as it is ordained that each of men must die once, and he who has received the sentence of death no longer sins, but awaits the examination concerning the things done in life; so the Lord Christ, having been offered once for us, and having taken up our sins, will appear again to us, with sin no longer dominating, that is, with sin no longer having a place in men. For He Himself, even while He still had a mortal body, "did no sin, nor was guile found in His mouth" (1 Pet. 2:22). It should be noted, however, that He said He "bears the sins of many," and not of all. For not all have believed. Therefore, He took away the sins only of those who have believed.
CHAPTER X
Ver. 1. "For the Law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect." By "things" he refers to the future life; and by the "image of the things," the preaching of the Gospel: and by shadow— D
A he refers to the Old Testament. For the image shows the archetypes more clearly, but the shadowing of the image indicates them more obscurely. Here he has compared the weakness of the Old Testament. For, he says, by offering many sacrifices and the same ones year by year, they are unable to make those who conform their lives to the Law perfect.
VERS. 2. "Otherwise they would have ceased to be offered, since those who worship, once cleansed, would have no longer had any consciousness of sins." Therefore those things come to an end, inasmuch as they are unable to produce a pure conscience.
VERS. 3. "But in them there is a remembrance of sins year by year." He demonstrates both the weakness of the Law and its usefulness. For it is not B able to take away sins, but it accuses them, and strikes fear, and compels one to hasten to grace.
VERS. 4. "For it is impossible for the blood of bulls and goats to take away sins." For whose blood of irrational animals has left a murderer or a parricide guiltless? On account of this also, the blessed David cried out: "If you had willed it, I would have given a sacrifice; you will not take pleasure in burnt offerings." And the divine Apostle adduces yet another testimony:
VERS. 5-7. "Therefore, as he comes into the world, he says: Sacrifice and offering you did not desire, but a body you have prepared for me; in burnt offerings and (sacrifices) for sin you have taken no pleasure; then I said: Behold, I come—in the volume of the book it is written of me—to do, O God, your will." Then he explains the testimony.
VERS. 8, 9. "Having said above: That you have not desired sacrifice and offerings and burnt offerings and for sin, nor are those things that are offered according to the Law pleasing to you; then he said: Behold, I come—it is written in the volume of the book of me—to do, O God, your will." For having shown, he says, that the sacrifices of irrational animals are displeasing to God, he then pointed to himself, and the predictions which were made concerning his advent. C This is what he said: "In the volume of the book it is written of me." And the same one says again in another way: "He takes away the first, that he may establish the second." He called the sacrifice of the brutes the first; but the second, the rational one, which was offered by himself.
VERS. 10. "In which will we have been sanctified through the offering of the body of Jesus Christ once for all." He openly shows the will of God to be the salvation of men. This also the Lord said: "For this is the will of my Father, that everyone who believes in me should not perish, but have eternal life."
VERS. 11. "And D every priest indeed stands day by day ministering, and offering the same often
A sacrifices, which can never take away sins." For the priests were commanded to offer the same sacrifices continually; yet the solution of sins was by no means accomplished by them.
VERS. 12-14. "But this man, 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. For by one offering he hath perfected for ever them that are sanctified." There is a multitude both of priests and of victims, but no benefit; here, however, the same person is both priest and victim, and he effected the solution of sins, and has need of no other sacrifice: but he sits together with the Father who begat him, awaiting the end of the present life. For then all his enemies will worship him as God and Lord. His enemies are, first the devil and the B troop of demons; then as many of the Jews and Gentiles as have not received the ray of faith; and together with these, the assemblies of heretics which have dared to attack him with blasphemies. Then, intending to put an end to the comparison, he calls the prophecy of Jeremiah to memory again; and he does not mention the name of the Prophet, but points out the Spirit who spoke through him, and says:
VERS. 15-17. "And the Holy Ghost also testifieth to us. For after he had said before: This is the covenant that I will make unto 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 their iniquities will I remember no more." Then he marvelously adds:
VERS. 18. "Now where there is remission of these, there is no more offering for sin." For this is superfluous after the remission has been granted. But he promised the remission: "For their sins," he says, "and their iniquities I will remember no more." C This, moreover, has been accomplished through the New Testament. For we receive the remission of sins even in the all-holy baptism. But in the life to come, immortality being granted to us, we shall live without all these, sin being no longer able to cause trouble to those who have become immortal. Would that it might be granted to us to attain this life! But we shall attain it, if in the present life we embrace with alacrity the labors of virtue, and take upon ourselves the struggles on its behalf. The Lord himself, who is the procurer of future blessings, will also bring us aid; to whom, and with whom, with the Father, and with the all-holy Spirit, glory and magnificence are due, now and always, and for ever and ever. Amen.
VOLUME THREE
VERS. 19-22. "Having therefore, brethren, boldness D 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, his flesh, and a high priest over the house of God, let us draw near with a true heart in full assurance of faith. A Having already conducted a comparison, and having shown that this rest is much better than the legal one, and having placed even the priesthood and the covenant side-by-side, and having demonstrated the superiority of these, he subsequently offers an exhortation to hold fast to the better things. He called heaven the "holiest," just as he said in the previous sections: "For Christ is not entered into the holy places made with hands, but into heaven itself." And he calls the way to these things, which is the finest manner of life and the resurrection from the dead, "new and living"; a new way, because it had appeared then for the first time; and a living way, because death has ceased. For it is impossible for those who have attained the resurrection to fall again into death. He called the flesh of the Lord the "veil," for through it we obtain entry into the Holy of Holies. For just as the high priest under the Law entered into the Holy of Holies through the veil, and it was impossible for him to enter otherwise; so too those who have believed in the Lord, through participation in the most holy body, shall enjoy the citizenship in heaven. He called the faithful the "house of God." He necessarily added, "in full assurance of faith," since all these things are invisible—both the inmost parts of the tabernacle, and the sacrifice, and the high priest—and are seen only through faith. B This, then, is the meaning of what has been said: Since it has been shown, he says, that the things of grace are much greater than those under the Law, and heaven is opened to us, and the way is beautiful, and Christ the Lord himself was the first to travel it, let us draw near with a sincere disposition, believing that these things are so, and banishing every doubt from the soul. This is what he called "assurance."
"Having our hearts sprinkled (and purified) from an evil conscience, and our bodies washed with pure water, (v. 23) let us hold fast the profession of our hope without wavering." He also set these things forth by way of comparison. For they used sprinklings according to the Law, and washed the body frequently. But those who live according to the New Testament cleanse their soul through the most holy baptism and render their conscience free from former stains. C He therefore called the divine baptism the "sprinkling" and "pure water," and "the profession of the hope" the believing in the future good things. For he added to this: "For he is faithful that promised." For truthful is He who gave the promise. And by the nature of the Person, he showed the certainty of the promise.
V. 24. "And let us consider one another to provoke unto love and to good works." He says that we should look to one another, and let each provoke the other to...
the accomplishments of his neighbor. For iron sharpeneth iron, and stone rubbed against stone brings forth flame. A
V. 25. "Not forsaking the assembling of ourselves together, as the manner of some is." For the effect of love is not division, but a perfect union; for he calls "assembling together" agreement and concord. He indicates, however, that some had dared to tear this asunder. "But exhorting one another, and so much the more, as ye see the day approaching." For we become nearer to the Lord’s appearing every day. Thus, also writing to the Romans, he said: "Now our salvation is nearer than when we believed." Thereafter, he terrifies them with the remembrance of judgment. B
V. 26, 27. "For if we sin willfully 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." By these words, he by no means forbids repentance, but he says that there is not a second sacrifice. For Christ the Lord was once offered up for us. He has set down "willfully," teaching that things which happen contrary to one's intention obtain some forgiveness. He calls them "adversaries," not only the enemies of the truth, but also those who dare to practice things contrary to the divine laws. And this again he shows to be absurd by comparing it with the legal requirements. C
V. 28, 29. "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, who 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?" If he who is convicted of having transgressed the law of Moses is taken away, consider what a death he deserves who holds the God of Moses himself in contempt, and who scorns the precious blood as common, and does despite to the very grace of the Spirit. For again, under the guise of an exhortation, he showed the difference: that this one is the Son, but that one was a servant; and that those were the sacrifices of unreasoning animals, while this one is both rational and most holy. And he did not contrast law with law, but blood and spirit [with the former]. For through these our salvation is attained. He confirms the threat with Scriptural testimonies: D
V. 30. "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." Having fortified his discourse with testimonies, he makes his threat definitive.
A VERS. 31. “It is a fearful thing to fall into the hands of the living God.” Since these things were enough to grieve them, hinting at negligence and contempt of divine things, he tempers the severity of the words with the memory of their past achievements. For nothing so stirs the mind to enthusiasm as the memory of one’s own good deeds.
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, knowing in yourselves that ye have in heaven a better and an enduring substance.” I wish for those glorious struggles to come back to your memory. For immediately upon receiving the light of the knowledge of God, you overcame many glorious contests: at one time being yourselves reviled and abused, and despoiled of your goods with great joy; at another time sharing in the sufferings of those who were so treated, and offering them every kind of relief. You did each of these things readily, because you had the hope of the blessings promised in the heavens. Then, exhortatorily:
VERS. 35. “Cast not away therefore your confidence.” For from the victory you have gained much confidence. He points out also the rewards of the struggles: “Which hath great recompense of reward.” And he teaches also how it is possible to attain these:
B VERS. 36. “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.” For the reward is equivalent to the toil, and according to the measure of the work is the recompense given. And as he encourages those who were very negligent (for the attacks of the adversaries were vehement), he shows that the Judge of the games is drawing near, and will soon bestow the crowns:
VERS. 37. “For yet a little while, and he that shall come will come, and will not tarry.” The Lord, he says, is near; He will arrive very soon and will reward labors with heavenly blessings. And because it was likely that some were doubting about these things, he rightly adds:
VERS. 38. “Now the just shall live by faith.” God, he says, has spoken these things through the prophets. So that even when the law prevailed, the medicine of faith was procuring salvation. “But if any man draw back, my soul shall have no pleasure in him.” He called doubt “drawing back.”
C VERS. 39. “But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” For by faith we are united to God. Then he shows
A both those who were before the law, and those who were under the law, having become dear to God and illustrious through faith. Through these he accomplishes two things simultaneously: he shows the power of faith (for what the law did not perfect, faith has perfected), and he offers consolation to those who were distressed by the assaults of their adversaries, showing that all who attained to immortal glory had traveled through such billows. And first of all, he teaches us the definition of faith.
CAPUT XI.
VERS. 1. “Now faith is the substance of things hoped for, the evidence of things not seen.” For we see the things that are not seen through this, and it becomes an eye to us for the contemplation of the things hoped for, and it shows B as subsisting those things which have not yet come to pass. While all the dead are still lying in their graves, faith depicts the resurrection for us in advance, and makes us imagine the immortality of our bodies out of dust. Then he shows the list of the saints who lived in olden times to be illustrated by this. VERS. 2. “For by it the elders obtained a good report.” That is to say, those who lived of old, the saints who shone forth before the law and under the law. And he sets down first that which was first delivered to us in writing. For the first doctrine delivered to us in writing was, that “In the beginning God created the heaven and the earth,” and the other things that were said concerning creation. VERS. 3. “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” For neither did the eye of the body see the God of the universe creating, but faith instructed us that God, who is ever the same, made things that were not. For there is no example of this among men; C yet, although nature teaches us nothing of the sort, we have faith as a teacher of wonderful things. For men fashion things out of existing things; but the God of the universe brought forth the things that are out of things that are not. VERS. 4. “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” He called the “more excellent” the more precious. And this is evident from the accusation of Cain. For to him it was said: “If thou offeredst rightly, but didst not divide rightly, hast thou not sinned?” Abel, therefore, both divided rightly and offered piously; and he did both, having faith as his teacher. As for “yet speaketh,” it means that he is celebrated even to the present time, D and is widely spoken of, and is praised by all the pious. VERS. 5. “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony.”A For God, whom he had pleased, translated him; and he pleased Him because he believed that God is the rewarder of piety. Then, by way of formal statement:
VERS. 6. “But without faith it is impossible to please God.” He has brought forth the proof of his statement, having now expressed it as a moral maxim. “For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” For he who does not believe that these things are so, does not endure the labors of virtue. For neither would the husbandman endure the sweats of agriculture, if he did not believe that he would reap the fruits of his labors; so, too, the steersman, looking toward the harbors, endures many perils.
VERS. 7. “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.” For faith prepared him to construct the ark. For if he had not firmly believed in the One who commanded him to do this, he would have loved wickedness just like other men. But he condemned the world, as the only one among them all to walk the straight road. And he became heir of the righteousness, which is by faith, that is to say, he perfected this. For he did not follow the legal way of life, but having become a fosterling of faith, he attained to the proclamations. B
VERS. 8. “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.” He has spoken that expression, “who is called Abraham,” because of the change of his name. For he who was called Abram, was named Abraham. But having believed in the One who called him, he left his father's house and followed, not knowing what land He promised to give him. “For come,” He said to him, “into the land that I will show thee.” C
VERS. 9. “By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise.” But not even when he had arrived at the promised land did he exercise lordship over it, but he himself, and his son, and his grandson, lived the life of sojourners, as if dwelling in a strange land, though it was their own by promise. For which reason they did not even build houses, but continued dwelling in tents. They believed, however, that He who had promised was true, even though they did not see the witness of the events agreeing with their faith. D
VERS. 10. “For he looked for a city which hath foundations, whose builder and maker is God.” For he did not desire the things that are present, but yearned for the things that are to come. For those things are truly firm and stable.
A For by the foundations he indicated their permanence. He called the life which is lived in the heavens a city not made by hands. He said this also in what precedes: “For Christ has not entered into the holies made by hands, but into heaven itself.”
Ver. 11. “By faith even Sarah herself received power to conceive seed, and she bare when past the age, because she judged him faithful who had promised.” For she laughed at first, not knowing the nature of Him who was making the promise, and being cognizant of the boundaries of human nature. For not only old age, but also the barrenness of the womb, forbade childbearing. B Afterward, however, having learned who it was that promised, she both believed, and brought forth as she believed.
Ver. 12. “Wherefore also there sprang from one, and that as good as dead, as the stars of the heaven in multitude, and as the sand which is by the sea shore innumerable.” From one, Abraham. If, however, we should think of both as one, we shall not err. “For they shall be, says he, the two into one flesh.” Then, he demonstrates by syllogism that all these, while having seen through faith the rewards of their good labors, did not enjoy them in the present life. For this being shown in this way, and the judge being acknowledged as just, the life to come was simultaneously demonstrated. C For those who have walked through every virtue, but have not received the prizes of their labors in the present life, it is clear that they will surely receive them, since the judge is just. Therefore, there shall be some other life, in which the proclamations of those who have conquered shall take place. The Apostle teaches these things in what follows:
Ver. 13. “These all died in faith, not having received the promises, but having seen them afar off, and having embraced them, and having confessed that they are strangers and pilgrims on the earth.” Thus the patriarch Abraham said to the sons of Heth: “I am a stranger and a sojourner with you: give me a possession of a burying place with you, that I may bury my dead from before me.” And he who had received the promise of the whole land did not possess even a three-cubit spot. The triumphant victor Stephen also said this: “And he gave him not so much as to set his foot on.” D Thus also the blessed David, although being king and possessing dominion over that land, continually cried out: “I am a stranger with thee, and a sojourner, as all my fathers were.”
Ver. 14. “For they that say such things declare that they seek a country.” Those who call themselves strangers, he says, indicate that they judge nothing of the present things to be their own, but desire other things. The Lord also said this: “If you have not been faithful in that which is another man's, who will give you that which is your own?”
Ver. 15. “And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.” For if they had remembered that from which they departed, they would have had opportunity to return.
VERS. 16. “But now they desire a better country, that is, an heavenly.” Therefore God is not ashamed to be called their God: for He hath prepared for them a city. He does not speak of any building, but of the life which is led in the heavens. For he says this also a little later: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem.” It is also fittingly added that “He is not ashamed.” For the Lord of hosts, and the Master of angels, and the Creator of heaven and earth, when asked, “What is Thy name?”-leaving aside all other things, He said, “I am the God of Abraham, and the God of Isaac, and the God of Jacob. This is My name B for ever, and a memorial unto all generations.”
VERS. 17, 18. “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, of whom it was said, That in Isaac shall thy seed be called.” And the Lord had promised that He would show the multitude of Isaac’s descendants to be like the sand of the sea, and He commanded the same Isaac to be made a sacrifice. Being besieged, therefore, by two contrary reasonings, and having besides this a nature which tortured him more cruelly than any executioner, the patriarch easily overcame all things, and offered up the sacrifice. He shows also the reasoning by which, having trusted in it, he vanquished all others.
VERS. 19. “Accounting that God was able to raise him up, even from the dead.” For he vanquished the reasoning C that had arisen concerning the multitude of his descendants, believing that even if his son were slain, he could be brought back to life if God so willed. “From whence also he received him in a figure,” that is, as in a symbol and type of the resurrection. For he was slain by the readiness of his father, and brought back to life by the voice of Him who forbade the slaughter. In this, the type of the saving Passion was also foreshadowed; on account of which the Lord also said to the Jews: “Your father Abraham rejoiced to see my day: and he saw it, and was glad.”
VERS. 20. “By faith Isaac blessed Jacob and Esau concerning things to come.” For he would not have bestowed blessings upon things not seen, had he not believed that the event would follow his words D.
VERS. 21. “By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.” For he was prefiguring the kingdom of Ephraim and the subjection of the ten tribes. On account of which he himself portrays their adoration.
VERS. 22. “By faith Joseph, when he died, made mention of the departing...
of the sons of Israel, and gave commandment concerning his bones.” For he would not have given a commandment concerning his bones, had he not believed in the divine promises. A
VER. 23. “By faith Moses, when he was born, 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.” For looking upon the appearance of the child, they hoped he would enjoy divine guardianship.
VER. 24, 25. “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” For he who was being educated in the palace, and enjoying every kind of luxury, and was called the son of the queen, would not have preferred the affliction of his own kin, had he not looked with the eyes of faith upon the Awarder of the contest. He called the life passed with the impious "the pleasure of sin."
VER. 26. “Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.” That is, that which was in the type of Christ, which was similar to the reproaches of Christ, which was ventured against piety by his adversaries. B
VER. 27. “By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.” He indeed forsook Egypt in fear, but he boldly struck down the Egyptian. He has therefore placed the flight in the place of the cause of the flight.
VER. 28. “By faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.” For without faith how would he have believed that death is prevented by the blood of a sheep? But through the type he foresaw the truth, and meditated upon the power of the Lord’s blood. C
VER. 29. “By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.” For having struck the waters with his rod, with faith he prepared for the people that strange path, which became a tomb for the Egyptians.
VER. 30. “By faith the walls of Jericho fell down, after they were compassed about seven days.” For the sound of the trumpets, being made with faith, leveled the walls like machines.
VER. 31. “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” And the impropriety of her life did not prevent her salvation. For faith covered the wounds of sin. And it is worthy to admire the apostolic wisdom, or rather it is fitting to hymn the operation of the divine Spirit, because he joined a foreign woman and a harlot with Moses, with Abraham, and with Noah, and with Enoch, and with the other saints, in order that he might both show the power of faith, and bring low the arrogance of the Jews. For six hundred thousand of them were consumed in the desert on account of unbelief, in no way helped by legal ordinance. D
She, however, being far removed from the kinship of Abraham and existing outside the legal polity, having spent the greater part of her life in licentiousness, obtained salvation through faith and sketched out the type of the Church. For just as she received the spies with faith, so too did the Church receive the Apostles. And just as she received the scarlet cord as a sign of salvation, so too did the A Church enjoy eternal blessings through the blood of the Lord. Having thus made mention of these things, the divine Apostle, considering the multitude of those whom he had spoken of, makes a summary mention of the rest:
VERS. 32. “And what more shall I say? For the time will fail me if I go on to tell of Gideon, Barak, and Samson, and Jephthah, of David and Samuel.” Their names he has set down, but he has passed over the types of their achievements. In the following, though it be obscure, he nevertheless speaks of what was most excellent in each. Then he makes a general mention of the others, saying: “And of the other prophets.” And he indicates what was accomplished by them.
VERS. 33. “Who through faith conquered kingdoms.” Gideon destroyed the Midianites, Samson the Philistines, Barak [defeated] Sisera, David [conquered] the Ammonites and the Amalekites and both divisions of the Syrians, Samuel B [vanquished] the Philistines. “Wrought righteousness.” This is common to all the saints. “Obtained promises.” The Lord promised Abraham that in his seed He would bless all nations, and to Isaac and Jacob He gave the same blessing; likewise, to David He gave promises concerning the Lord Christ, and He showed the truth of these things through deeds. He also promised the return from Babylon, and He fulfilled the promise. “Stopped the mouths of lions.” Daniel.
VERS. 34. “Quenched the power of fire.” Those around Ananias, Azarias, and Misael. “Escaped the edge of the sword.” Those who were victorious in wars. “Were made strong out of weakness.” Those around Zorobabel, who returned and were delivered from captivity, and defeated the neighbors who had risen up against them. “Became mighty in war.” Both those who were previously mentioned and the sons of Mattathias, Judas, Jonathas, and Simon. C “Turned to flight the armies of the aliens.” He has stated the same thing in different ways.
VERS. 35. “Women received their dead by resurrection.” The miracles of the great Elijah and Elisha. For the former raised the son of the widow, and the latter the son of the Shunammite. “And others were tortured, not accepting the redemption, that they might obtain a better resurrection.” Those around Eleazar, and the seven Maccabees, and their mother. D
A VERS. 36. “And others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment.” They themselves, and others besides them, were many.
VERS. 37. “They were stoned.” Zacharias the priest, the son of Jehoiada. “They were sawn asunder.” They say that the prophet Isaiah suffered this. “They were tempted.” Abraham and Jacob. “They were slain with the edge of the sword.” The Lord also said this: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Matt. xxiii, 37).
“They wandered about in sheepskins and goatskins; being destitute, afflicted, tormented,” B (VERS. 38) “of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens and caves of the earth.” Thus Elias the great, thus Elisha, the heir of his grace; thus most of the prophets, who did not even have houses, but cutting wood, built themselves huts.
VERS. 39, 40. “And these all, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect.” Their struggles, then, were so many and so great, yet they have not as yet enjoyed the crowns. For the God of all is awaiting the struggles of others, so that, when the race-course is finished, he may deem all the victors worthy of the proclamations at once.
CHAPTER XII.
VERS. 1. “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.” C He says that the archetypes of piety are set before us on all sides, and so great a multitude, equaling a cloud in density, bears witness to the power of faith. Looking to these, therefore, let us become swift in the race, and let us cast away the burden of superfluous cares. For thus shall we be able to escape the sin that is easily gathered. But we have need of patience before all other things, that we may win the victory in the proposed struggle. He called sin “easily besetting,” as being easily gathered and occurring. For the eye is baited, the hearing is soothed, the touch is tickled, the tongue slips most easily, and the mind is most quick toward evil. He adds also the greater archetype. D
VERS. 2. “Looking unto Jesus the author and finisher of our faith.” He has set down both according to his humanity. “Who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” He could have, he says, not suffered, if he had so willed; but he endured the passion, benefiting all. The Savior’s own
me, and is set down at the right hand of the throne of God.” He could have, he says, not suffered, if he had so willed; but he endured the passion, benefiting all. The Savior’s own joy is the salvation of men. For this he underwent the passion, and after the passion he sits with the Father who begat him. A
VERS. 3. “For consider him that endured such contradiction from sinners against yourselves, that ye be not wearied, fainting in your minds.”
“Against yourselves” [in the Greek, *eis autous*], he says, instead of “against you” [or "in yourselves," *eis heautous*]. Consider, he says, among yourselves, how great a contradiction the Lord of all endured from sinners. For from this you will reap great consolation. Then he also applies a sharper medicine to them.
VERS. 4-6. “For ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation, which speaketh unto you as unto children: My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”
These things are not contrary to what was said before. For there he testified to them that they had accepted the plundering of their goods with joy, and had endured with a brave spirit the reproaches suffered for piety; here, however, he reproves them as wavering. Yet he placed the words, “ye have not yet resisted unto blood, striving against sin,” at the right time, showing by comparison how far they are from those who were stoned, and sawn asunder, and died by the slaughter of the sword. Then, having brought forward the exhortation from Proverbs, he added:
VERS. 7. “If ye endure chastening.” B If you bravely endure the chastisements that are inflicted upon you. “God dealeth with you as with sons; for what son is there whom the father chasteneth not? (VERS. 8.) But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.”
Fathers, he says, are accustomed to train their legitimate sons, and if they see them being scourged by their masters, they are not distressed; for they see the fruit that is born from the chastisement. However, they despise illegitimate and spurious children, and do not deem them worthy of the same care. If, therefore, you also decline discipline, you belong to the number of the spurious.
VERS. 9. “Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?”
If we accept discipline from our bodily fathers, do we not embrace the discipline of the spiritual Father? He called the Father of spirits the spiritual Father, as he is the fountain of spiritual gifts. Through them, he gave us the dignity of the adoption of sons. Then he also shows the difference in discipline:
VERS. 10. “For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.” C
And concerning those, he said, “after their own pleasure.” For not all D
teach what is profitable. But in the case of God, he shows the fruit of discipline. For he wishes, he says, to make us holy, and partakers of his own holiness. Then definitively: A
VERS. 11. “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” The beginnings of all discipline are grievous and very painful; but they produce desirable fruits, peace according to God, and praiseworthy righteousness. Thus also the Lord said, “Strait is the gate, and narrow is the way, which leadeth unto life.” B
Vers. 12, 13. “Wherefore 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.” He has taken some of these words from the Proverbs, and others from the prophecy of Isaiah. For the phrase, “Make straight paths for your feet,” the parenetic teaching of the Proverbs provides; but “Strengthen the hands which hang down, and the feeble knees” was said by the prophet Isaiah. By these words the divine Apostle hints that, because they were faltering under the multitude of their dangers, they had become more sluggish in the course of piety; and these words are sufficient to suppress the arrogance of Novatus. For he encourages those who had fought brilliantly, but had afterward become lax, and heals them by applying the medicines of repentance. For by mentioning the “lame,” he promises healing. He offers to them also precepts of practical virtue: C
VERS. 14. “Follow peace with all men.” He said this also when writing to the Romans: “If it be possible, as much as lieth in you, live peaceably with all men.” Do what is yours; show readiness of spirit. “And holiness, without which no man shall see the Lord.” He called chastity “holiness”; and it is possible even for those who are in marriage to achieve this. “Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” D
VERS. 15. “Looking diligently lest any man fail of the grace of God.” Do not care only for yourselves, but also for one another, and give support to the one who is wavering, and heal the one who has need of guidance. “Lest any root of bitterness springing up trouble you, and thereby many be defiled.” He wrote this also to the Corinthians: “Know ye not that a little leaven leaveneth the whole lump?” By “root of bitterness,” he referred both to evil doctrines and to a depraved life. For he leads on to this:
VERS. 16. “Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.” He called Esau’s gluttony fornication; so that the…
vitam vocavit. Hoc enim subjunxit: Vers. 16. « Ne quis fornicator, aut profanus, ut Esau, qui propter unam escam vendidit primogenita sua. » Esaui fornicationem vocavit ingluviem, A for the sake of this he sold the blessing of the firstborn. Nor would anyone be wrong if they called his unlawful marriage fornication; for he took foreign wives.
Ver. 17: “For you know that afterward, when he wanted to inherit the blessing, he was rejected; for he found no place of repentance, though he sought it with tears.” B The Novatians think this is their own weapon, but they shall be pierced with their own arrows. For Esau did not weep performing repentance, but envying the prosperity of his brother. This same thing happened also to Cain. “His face fell,” he says, not because he had offered badly, but because he saw his brother honored by divine sentence. And the divine Apostle hints at this through what he said. For “he found no place for repentance,” he says, meaning, “he did not find the way of repentance, nor did he mourn for the things in which he had ill-planned.” He mourned, not his sin, but the prosperity of Jacob. And his own words bear witness: “Let the days of mourning for my father come,” he said, “that I may kill my brother Jacob.” C And the divine Apostle does not mention Esau without reason, but to teach that he too, although he was the firstborn, was deprived of the blessing because of gluttony and wickedness. And the Jews, honored with the right of the firstborn and enslaved to the superfluous things of the law through gluttony, fell from salvation; but the Gentiles, the new people, of whom Jacob is a type, obtained the right of the firstborn. He urges, therefore, those who have believed from among the Jews not to imitate the iniquity of the firstborn, but to obtain the blessing of the more recent people. From this point again he turns the discourse to another comparison, showing the excellence of the goods provided by the Lord.
Vers. 18-21: “For you have not come to the mountain that may be touched and that burned with fire, and to blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, which those who heard begged that the word should not be spoken to them anymore. For they could not endure what was commanded: ‘And if so much as a beast touches the mountain, it shall be stoned.’ And so terrible was the sight that Moses said, ‘I am exceedingly afraid and trembling.’” D Terrible, he says, were those things that took place on Mount Sinai: the fire that was seen, and the smoke circling on every side, and the gloom, and the darkness, and the tempest, and the terrible sound of the trumpet. And such fear was struck into them from this that not only did the people say to the divine prophet, “Speak to us, and let not God speak to us,” but even the lawgiver himself, moved by fear, said, “I am exceedingly afraid and trembling.” Indeed he shows those terrible things, but he did not reveal the fruit that sprang from them. However, he called it a “sight,” because they did not see the God of the universe Himself, but a certain manifestation of the divine apparition.
A He subsequently reveals the scope of divine grace and says:
Vv. 22-24. “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the festal gathering and assembly of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of the just who have been made perfect, and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaks better things than Abel’s.” There, he says, is fear, but here is a festival and celebration; and those things were on earth, but these are in heaven; there, thousands of men, but here, myriads of angels; there, unbelievers and transgressors, but here, the assembly of the firstborn enrolled in the heavens and the spirits of the just who have attained perfection; there, the old covenant, but here, the new; there, a servant as mediator, but here, the Son; there, the blood of irrational animals, but here, the blood of the rational Lamb. The statement “speaking better things than Abel’s” means that it speaks by the very realities themselves and demonstrates its own operation. B For the blood of Abel is sung of, but this blood actually effects the salvation of mankind. He has called the elect “firstborn,” because the firstborn according to the Law received a double portion of the inheritance. He has said these things both to show the superiority of these things and to exhort them to approach them with greater zeal.
V. 25. “See that you do not refuse Him who speaks. For if those did not escape when they refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks to us from heaven.” Since they said, “Speak to us, and let not God speak to us,” he urges them not to imitate their fatuity, C nor, like them, to abandon the Master and run to the servant, and instead of God to accept Moses, and instead of the new to remain in the old. And yet, he says, God did not give the Law to them from heaven, but on Mount Sinai; we, however, expect the advent of the Master from the heavens. And, teaching that He was the legislator for both the one and the other, he added:
V. 26. “Whose voice shook the earth then.” For the mountain was shaken, signifying the advent of God. “But now He promises, saying: ‘Yet once more I will shake not only the earth, but also the heaven.’” He himself, he says, moved the earth then, and he himself also declared that He would shake heaven together with the earth.
V. 27. “The words ‘Yet once more’ signify the removal of the things that are shaken, as of things that have been made, so that the things which are not shaken may remain.” Earthquakes, he says, happen frequently. That “once,” therefore, signifies a certain transformation of things, and
the passage of things subject to corruption unto better things, which indeed will henceforth possess a stable nature.
Vers. 28. “Therefore, receiving an unshakeable kingdom, let us have grace, by which we may serve God acceptably with godly fear and awe.” He placed “unshakeable” in the sense of “lasting.” He also shows how service must be rendered to God. Then he reminds them of the divine oracles, making them more zealous through fear.
Vers. 29. “For our God is a consuming fire.” Again, he brings forward a moral exhortation.
CHAPTER XIII.
1. “Let brotherly love continue.” The composition of the name signifies intense love, for he composed the name out of “friend” and “brother.”
2. “Do not forget hospitality, for by this some have unwittingly entertained angels.” For Abraham the patriarch, having approached them as if they were men, found angels, and the Lord of angels. So too the blessed Lot received the angels as men, but he received the blessing from the angels.
3. “Remember the prisoners as if chained with them, and those who are ill-treated as being yourselves in the body.” For those who suffer these things, bring through compassion the help that is fitting for the sake of piety.
4. “Marriage is honorable in all, and the bed undefiled; but fornicators and adulterers God will judge.” The former is legitimate, the latter is strictly illegitimate. And the former God ordained from the beginning: “Let us make for him,” He said, “a helper like him.” And when He had formed her, He brought her and joined them, and gave the nuptial blessing: “Be fruitful,” He said, “and multiply, and fill the earth.” But the intemperate mind introduced adultery and fornication.
5. “Let your conduct be without covetousness.” He did not forbid possession, but loving riches; for from this, the greed to have more through injustice is born. “Be content with such things as you have.” Let no one be eager to increase his possessions; for self-sufficiency is praised. He also gives a sufficient pledge for this exhortation. For He Himself said: “I will not leave you, nor will I forsake you.” Veracious is He who has promised; let us faithfully receive the promise, for this is what he added:
6. “So that we may boldly say: The Lord is my helper; I will not fear what man can do to me.” Necessarily he joined this also to the exhortation, that they might be of brave and confident mind toward those who persecute them, looking to God.
A Ver. 7. “Remember those who rule over you, who have spoken to you the word of God, whose outcome of conduct considering, imitate the faith.” He spoke of saints already deceased, Stephen the first martyr, James the brother of John, and James who is surnamed the Just. And many others, too, had been put to death by the madness of the Jews. Looking to these, he says, and learning their praiseworthy manner of life, emulate their faith.
Ver. 8. “Jesus Christ, yesterday and today, the same and for the ages.” He added this not without reason, but attached it to those who had been put to death, teaching that He too was crucified by the Jews. He also shows His eternal existence. For by “yesterday and today” he designated the human nature, but by “for the ages” he declared the divinity. He said the selfsame Person is both this and that; since the one only-begotten Son is the same and the firstborn.
Ver. 9. “Do not be carried away by various and strange doctrines; for it is good to be established by grace, not by foods, in which those who walked were not profited.” He called those doctrines “strange” which are contrary to the evangelical ones. He therefore commands them to remain in the doctrine of grace, and to leave behind legal observances. For no one, he says, reaped benefit from them. But since the divine temple still stood at that time, and sacrifices were being offered according to the Law, he necessarily added:
B Ver. 10. “We have an altar from which those serving the tabernacle have no authority to eat.” This, he says, is much more precious than the old one; for that was a shadow of this. That receives irrational sacrifices; but this, the rational and divine one. For which reason none of those priests partakes of this, unless he first receives faith in the Lord.
C Ver. 11, 12. “For the bodies of those animals, whose blood is brought into the holy places by the high priest for sin, are burned outside the camp. Therefore also Jesus, that He might sanctify the people through His own blood, suffered outside the gate.” Behold the type, and compare the truth, and consider the similarity. The law commanded a red heifer to be slaughtered, and for the high priest to take of its blood and sprinkle with his finger seven times before the mercy seat. Moreover, burning the heifer itself outside the camp, they used to take the ash, and through this they would cleanse those who were called unclean. D This bore the type of the saving passion. For here also the body from Adam, which is red – as the name signifies in the Hebrew language – was crucified outside the gate; and His blood cleanses our souls. Instead of the ash, His life-giving body becomes our own. For this reason, also, the Lord Christ, outside [the camp], etc.
A
Ver. 13. "Let us go forth therefore unto Him without the camp, bearing His reproach." "Without the camp" means: Let us depart from the legal system, bearing reproaches for the sake of Him who saved us.
Ver. 14. "For here have we no continuing city, but we seek one to come." Let us therefore despise present things, and wait for those which are stable and permanent.
Ver. 15. "By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name." For praise offered to God profits us nothing without faith in the Son. Because he was writing to Hebrews, who were accustomed to honor only the Father, he necessarily added, "by Him." B
Ver. 16. "But to do good and to communicate forget not: for with such sacrifices God is well pleased." He showed that the sacrifice of praise is pleasing to God. He joined to it also the sacrifice of beneficence, which he rightly called "communication." For the Lord said: "Make to yourselves friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations." And the divine Apostle: "Your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality." Communication, therefore, is also a recompense. For the one gives money, and the other renders a blessing, and the things of him who is in need are better. C
Ver. 17. "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you." He exhorts the disciples to obey their teachers. But at the same time, he also stirred up the teachers to greater alacrity of mind. For he teaches them to watch, and to fear the judgment.
Ver. 18. "Pray for us: for we trust we have a good conscience, in all things willing to live honestly." He was ill-spoken of among them as preaching things contrary to the Law. He therefore instructs them that he does this for no other reason than that he obeys the divine word. Wherefore he also called his conscience to witness. D
Ver. 19. "But I beseech you the rather to do this, that I may be restored to you the sooner." Give the aid of your prayers, bring help to my desire. For I long to see you.
Ver. 20, 21. "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is well pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen."
A Necessarily he has joined the blessing to the teaching, and has placed them as a sort of seal upon his many words. But he called the Lord Christ the great Shepherd of the sheep; for His voice is: "I am the good shepherd." He has called the new covenant everlasting, as there will be no other after it. For that no one might suppose that this also would be brought to an end by another covenant, he has rightly shown its unending nature.
Verse 22. "I beseech you, brethren, suffer the word of exhortation; for I have written to you in a few words." Gladly receive the consolation sent by me through this letter. For that the length of the discourse might not cause annoyance to anyone, I have written the Epistle in summary.
Verse 23. "Know that our brother Timothy has been set at liberty; with whom, if he come shortly, I will see you." He shows that he sent the Epistle through him. And it was likely that they would also delight in him, inasmuch as he himself was also circumcised. B
Verse 24. "Salute all them that have the rule over you, and all the saints." The word implies that those who preside over them did not stand in need of such instruction. For which reason he did not write to them, but to their disciples. "They of Italy salute you." He showed whence he wrote the Epistle, and at the same time he taught that in a short time the evangelical preaching had traversed all things, and the nations had obtained the blessing according to the promise made to Abraham. C
Verse 25. "Grace be with you all. Amen." He has placed the customary conclusion, praying that they might have a participation in grace. But let us praise the Lawgiver of the New and the Old, and let us supplicate to obtain help from Him; that having kept His divine laws, we may obtain the promised good things, in Christ Jesus our Lord; with whom to the Father be glory, together with the all-holy Spirit, now and always, and for ever and ever. Amen. D
The Epistle to the Hebrews was written from Italy by Timothy.
OF THE BLESSED THEODORET, BISHOP OF CYRUS, INTERPRETATION OF THE FIRST EPISTLE TO TIMOTHY
ARGUMENT
A Timothy, who is thrice-blessed, had Lycaonia as his fatherland. Having left behind both his country, and his home, and his parents, he followed the Apostle, preferring his company to all things else. To him the divine Paul entrusted the care of Asia. He writes to him, therefore, first exhorting him to stop the mouths of those who attempt to teach contrary doctrines; then instructing him in the order of ecclesiastical ministry; then describing the characteristics of the priestly and other orders of the commonwealth. He also foretold the pernicious seeds of the execrable heretics. Furthermore, he exhorted him to do those things which it is fitting for one to do who has been entrusted with the care of souls.CHAPTER I
Verse 1. *Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ our hope.* He teaches the disciple that he did not seize the apostolic dignity, but that, being commanded by God, he brought the saving proclamation to all. He joined the Lord Christ with God, showing equality of honor. He called God [our] salvation, and Christ [our] hope, not dividing the names, nor attributing this to one and that to the other, but understanding both in each person. For the blessed David also set both in one person: *Hear us, O God our Saviour, the hope of all the ends of the earth.*Verse 2. *To Timothy, my beloved child in the faith: Grace, mercy, and peace from God our Father and our Lord Jesus Christ.* C Most appropriately he joined faith to the relative name [child]. For it was not nature, but faith, that made him a son. For having believed the divine preaching, he was deemed worthy to call the divine Apostle father.
Vers. 3, 4. *As I besought thee to remain at Ephesus, when I was setting out for Macedonia, that thou mightest charge certain men not to teach differently, nor to give heed to myths and to endless genealogies...*
which promote questions rather than the dispensation of God which is in faith." A Those who had believed from among the Jews, prideful in their knowledge of the Old Testament, set forth certain questions to those who had believed from among the Gentiles, attempting to refute them as uninitiated in the divine oracles, and endeavoring to persuade them to observe the legal system of life. Thus they also recounted genealogies from Abraham and David, searching out, forsooth, whether the Lord was truly born of them according to the flesh. The divine Apostle, therefore, charges the admirable Timothy to stop their mouths, and not to permit them to corrupt the standard of teaching; but to instruct others not to pay heed to their idle chatter. By myths he did not mean the teaching of the Law, but the Jewish interpretation, which is called by them "seconding" (Deuterosis or Mishna); and he teaches that while superfluous questions are useless, faith illuminates the mind and demonstrates the divine dispensations.
B Vers. 5. "Now the end of the commandment is charity from a pure heart, and a good conscience, and faith unfeigned." Having shown that their myths were profitless, he set forth the utility of his own teaching. For it is fitting, he says, that you teach them to love their Benefactor, God, sincerely, and to have a pure and integral faith, confirmed by the testimony of conscience. Then he again returns to his accusation.
Vers. 6, 7. "From which some, straying, have turned aside unto vain talk; desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm." C He has signaled that he says these things not concerning those who openly oppose, but concerning those who say they have believed in the Lord, yet corrupt the evangelical teaching, and consider their own foolish thoughts to be wiser than the divine oracles. That these people were from among the Jews is clearly taught by the phrase, "desiring to be teachers of the law." And because he used harsher language against them, in order that no one might suppose he was accusing the Law, he necessarily added:
Vers. 8. "But we know that the law is good, if a man use it lawfully." D I do not blame the law, but the bad teachers of the law. For I know the law to be useful to those who choose to observe its goal. For the phrase, "if a man use it lawfully," signifies this: if one follows its goal. The goal of the law, however, is to lead us to Christ the Lord; but after His coming, it no longer maintains its dominion. For this is what he also said when writing to the Galatians: "For I, through the law, am dead to the law, that I may live to God." For by being obedient to the Law, he says, I no longer keep the Law. He demonstrates in another way, too, that the law is superfluous for those who do not by nature pursue what is honest.
A VERS. 9, 10. “Knowing this, that the law is not laid down for the just, but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for patricides and matricides, for murderers, fornicators, sodomites, kidnappers, liars, perjurers.” He says that the law forbids the practice of all these things; but he who abstains from them has no need of legal proscription. And we, the preachers of the New Testament, likewise forbid these things. For this is what the following words declare.
“And if there is any other thing that is contrary to sound doctrine, (VERS. 11) which is according to the Gospel of the glory of the blessed God, with which I have been entrusted.” He shows that the necessary things of the law agree and harmonize with the Gospel. The necessary things of the law are: “You shall not commit adultery, you shall not murder, you shall not steal,” and such like. But the superfluous things are those relating to sacrifices, and days, and the dead, and lepers, and things similar to these; whose fulfillment he joined to the consecrated place, so that when that was destroyed, the abrogation of these things might also be shown. He called the preaching the “Gospel of glory,” because it promises future glory to those who believe. The divine Apostle, moreover, having said that he had been entrusted with the Gospel, brought to mind what he had formerly dared against the Church, and returned praises to his Benefactor, crying out: B
VERS. 12, 13. “I give thanks to Him who has strengthened me, Christ Jesus our Lord, that He counted me faithful, putting me into the ministry, though I was formerly a blasphemer, a persecutor, and an insolent man.” For I do not exhibit this teaching to men by using my own strength, but I am strengthened and braced by Him who saved me; He who made him who used to rage against Him a faithful minister of the Gospel. He shows, moreover, the very manner of the change. “But I obtained mercy.” But what was the cause of the mercy? “Because I did it ignorantly in unbelief.” For I was blind, I did not see the light. For it was not because I was driven by envy that I waged war, but rather as if I were contending for the Law. But what did you do after this? C
VERS. 14. “And the grace of our Lord superabounded with faith and love which is in Christ Jesus.” He showed, in addition to what he had received, what he himself had contributed. For having received the grace from above, he brought faith and love in return. For having believed sincerely, he loved very fervently, and continued to be inflamed by this love. Having thus revealed his own state, he shows that this grace is proposed to all people.
VERS. 15. “Faithful is the saying.” That is, true and alien from falsehood. “And worthy of all acceptance.” To be admired, and worthy of all praise. “That Christ Jesus D
A came into the world to save sinners, of whom I am first.” That the Only-Begotten became man for the sake of sinners, He himself taught in the holy Gospels: “For I came not,” he says, “to call the just, but sinners to repentance.” To call himself the first of all sinners exceeds the bounds of humility. But by the things which follow, he asserts something else that is greater. It is fitting first to set down the words themselves, and then to append the interpretation.
VERS. 16. “But for this cause I obtained mercy, that in me first Jesus Christ might show all patience, for an example to those who are to believe on him unto life eternal.” Just as, he says, a physician in one house where many are sick at the same time, and all have despaired of their health, having taken the one who is most grievously afflicted, and having brought to him B the remedial medicines, and having transferred him to perfect health, inspires confidence in all the others; so the Master Christ, the physician of souls, having become man for the sake of the salvation of sinners, and having brought me, the most lawless of all, into the midst, did not only deliver me from the previous stains, but also lavished upon me the greatest gifts; showing through me to all men his immeasurable patience, so that no one of those who have committed great transgressions, by looking at me, should despair of his salvation. But the divine Apostle said these things making use of moderate estimation. It is necessary to know, however, that he was not conscious of having lived an unlawful life; for how could he be, who, writing to the Philippians, said: “According to the righteousness which is in the law, being blameless”? But he was mindful of those attempts he had made against the Church. Thus also, writing to the Corinthians, he said: “For I am not worthy to be called an apostle, because I persecuted the Church of God.” Thus, therefore, having remembered the divine benefit, C he again turns his tongue to singing praises.
VERS. 17. “Now to the King of the ages, immortal, invisible, the only wise God, be honor and glory unto the ages. Amen.” Since he showed the Master Christ to be the dispenser of those good things, wishing to teach that these things happened with the good pleasure of God the Father and the cooperation of the divine Spirit, he passed from one person to the commonality of the nature, and offered the hymn to the Trinity. And having remained silent about the persons, he praised the divine nature. For it is easy to understand that the things said befit not only God the Father, but also the Son and the holy Spirit. For the King of the ages is not only the Father, but also the only-begotten Son; for he is the maker of the ages. And indeed, the most holy Spirit also; for the divine Apostle called him too eternal: “For who through the eternal Spirit,” D he says,
A and that which is incorruptible and invisible, and belongs to the Son and the Spirit. Having thus explained these things, the name of God is the true name of the Trinity alone. For there is no one besides this one who is by nature God. Thus, having made mention of those who belong to himself in the midst, and having finished the hymn, he again resumes his former discourse.
VERS. 18. « This charge I commit to you, my child Timothy, according to the prophecies which went before on you. » By the appellation of “child” he declares his benevolence toward him; but by the mention of the prophecies, he kindles his love toward the benefactor. For you have not received a human calling, he says, but you received the ordination according to divine revelation. It is likely, however, that he was not only brought forward to the office of teaching by revelation, but that he also enjoyed his calling from the beginning in some such way as this. For which reason he did not say “prophecy,” but “prophecies.” « That you may war a good warfare in them. » For it behooves you to show yourself worthy of the election, and to bring the prophecies to their end, and to bravely undertake the battle against the opposing demons. For it is necessary that he who is a teacher of others should first be a teacher of himself, and that a commander of troops should be a good soldier.
VERS. 19. « Holding faith and a good conscience. » For it is fitting that a praiseworthy life be joined to faith. By a “good conscience,” he means a life adorned with temperance and justice. But the weakness of the faith which lacks these things he shows in what follows. « Which some having thrust away, » that is to say, the good conscience, B « have made shipwreck concerning the faith. » For a perverted life is often the foundation of impiety; and some, not bearing the accusation of their conscience, have denied even the general providence of God, and assigned their affairs to Fate and the Fates. He also mentions who those were who at that time made shipwreck.
VERS. 20. « Of whom is Hymenaeus and Alexander. » Then he also shows the judgment pronounced against them. « Whom I have delivered to Satan, that they may learn not to blaspheme. » However, he did not make clear the kind of blasphemy; for he wrote to one who knew. He delivered them to the devil, not as a teacher of good things, but as a cruel executioner; and for this reason he did not say, “that he might teach them not to blaspheme,” but “that they might learn not to blaspheme.” C For having been separated from the ecclesiastical body, and stripped of divine grace, they received bitter lashes from the adversary, falling into diseases and grievous affections, and into other distresses and calamities. For these things he is accustomed to inflict upon men, because he is both an enemy and an avenger, according to the Prophet. But it was probable that they, being chastened, would change their mind, when they saw the damage that was arising
A from the blasphemy. From this point on, he establishes regulations regarding ecclesiastical order.
CHAPTER II
Vers. 1. « I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. » A supplication is a petition offered for the removal of certain grievous things; a prayer is a request for good things; an intercession is an accusation against those who do injury. Our struggle is 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. Against these we approach the righteous Judge and ask for righteous aid. Giving of thanks is offered to God for the good things that have already come to pass for us. He commands this to be done for all men, since Christ Jesus also came into the world to save sinners.
B Vers. 2. « For kings, and for all that are in authority. » Very wisely he added the commonality of men, lest anyone should think the prayer for kings was flattery. But since those who held dominion at that time were impious and manifest enemies of piety, he teaches the reasonable cause why one should pray for them: « That we may lead a quiet and peaceable life in all godliness and honesty. » For if they maintain peace, we too are sharers in the tranquility, and in quiet we fulfill the laws of piety. With piety he joined honesty, teaching that faith requires the work of deeds and actions. So too, the captives of the Jews in Babylon sent word to those who had been left in Judea to offer prayer for Nebuchadnezzar and Balthasar his son. The divine Apostle, however, does not command that prayers be made for them merely for this reason, but also that, ceasing from impiety, they might learn piety.
Vers. 3, 4. « 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 He wishes all to enjoy salvation. Then he confirms this statement from another angle.
C Vers. 5. « For there is one God. » For there is not one Creator of the faithful and another of the unfaithful, but there is one Creator. « And one mediator between God and men, the man Christ Jesus. » One is the reconciler of peace, who joined in Himself things that were separated. He called Christ "man" because he called Him "mediator"; for having become man, He mediated. And just as one who wishes to reconcile two, whoever they may be, who are fighting against each other, by placing himself in the middle, and this one
A taking by the right hand, and the other by the left, joins them in friendship: so He Himself, having united the human to the divine nature, brought about an inviolable and indissoluble peace. But if, according to Arius and Eunomius, He does not share in the substance of the Father, how is He a mediator? For He is united to us, since according to His humanity He is of the same substance as we are; but not so to the Father, if, as they maintain, He is separated from that substance. Yet the divine Apostle has called Him a mediator. Therefore, He was united also to the Father according to His divinity, and likewise to us according to His humanity. He shows, moreover, that the Lord’s passion was also undertaken for the sake of all.
VERS. 6, 7. "Who gave Himself a ransom for all, a testimony in due times, whereunto I am appointed a preacher and an apostle (I say the truth in Christ, and lie not), a teacher of the Gentiles in faith and truth." For when all had been reduced under the power of death, He Himself—who was neither subject to death as God, for He has an immortal nature, nor indeed as man, for He committed no sin which is the cause of death—gave Himself as a kind of ransom, and delivered all from its servitude. He called the passion a "testimony," first because of the injustice of the slaughter, and secondly because all the prophets bear witness to it. And when the Jews said, "Thou bearest testimony of Thyself, Thy testimony is not true," He replied, "I am not alone, but I and the Father that sent Me." And he called the "due times" the appropriate times of the testimony. B Thus also in the Epistle to the Galatians: "But when the fullness of the time was come." Of this mystery, he says, I have been chosen as a preacher and an apostle, and I transmit this to all with the faith and truth which are fitting; for I confirm the things I say with miracles.
VERS. 8. "I will therefore that men pray in every place, lifting up pure hands, without wrath and disputation." He placed "in every place" with an eye to what is prescribed in the Law; for it limited worship to Jerusalem. But even while the Law was in force, the prophets foresaw the grace; and it is possible to hear the divine David crying out: "Praise the Lord, all His works, in every place of His dominion." And through the prophet Malachi, the God of the universe says, "In every place incense is offered to My name, and a pure sacrifice." C But to lift up the hands and pray was proper D to the priests of the Old Testament; but the divine Apostle commands all men to do this, since all have become a people of acquisition, a royal priesthood.
A But he bids us do this holily, that is, to be delivered from all injustice and lawlessness. And the phrase "without wrath" casts out the remembrance of received injury. For thus also the Lord passed a law: "If you come to offer your gift upon the altar, and there you remember that your brother has something against you, leave your gift before the altar, and go first, be reconciled to your brother, and then come and offer your gift." And "without disputings" means without hesitation, believing that you will certainly receive what you ask. Such, therefore, should the petitions also be.
B VERSE 9. "In like manner also with women." For there is one nature, and one grace. He says also what is becoming to them: "In seemly attire." Even by their very clothing, indicating the honesty of their souls. "Adorning themselves with shamefastness and sobriety." For this is the true ornament. "Not with braided hair, or gold, or pearls, or costly clothing." That, "with braided hair," is common to both rich and poor, but the rest belongs to those who possess riches.
VERSE 10. "But what is becoming to women professing godliness with good works." Profess, he says, godliness, and the virtue which is exercised through works. To this aim, therefore, let the rest also be joined.
VERSE 11, 12. "Let a woman learn in silence with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in silence." C Since women also received the prophetic grace, he necessarily legislates concerning this as well. For this reason, he does not appoint women as teachers in the church for men who are in need of instruction. The things written to the Corinthians teach this plainly: "For what knowest thou, O woman, if thou shalt save thy husband?" Then he also teaches the right order from nature.
VERSE 13. "For Adam was first formed, then Eve." After that, also from the transgressions.
VERSE 14. "And Adam was not deceived; but the woman being deceived hath fallen into transgression." That, "was not deceived," he said to mean "was not first." But he followed the Scripture. For when the woman was called to account, she said, D "The serpent beguiled me, and I ate." But Adam did not say so; rather, "The woman whom thou gavest to be with me, she gave me of the tree, and I ate." And she, indeed, met with no forgiveness as one who had obeyed the serpent; but he has a small excuse, as one who was led on by a woman. And he did not pick the fruit of the tree himself, but she did; and having taken it first, she gave it to her husband. For this reason he said: "And Adam was not deceived." Yet one must know this...
...nor is he deceived. This also should be known, that the divine Apostle is wont to weave his discourse to suit the present need.
VERS. 15. "But she shall be saved in childbearing." He did not speak of Eve, but of the common nature. "If they continue in faith and love and holiness with sobriety." That is, not only will they suffer no loss from Eve if they so wish, but they will even gain the greatest benefit through faith and love, preserving holiness and chastity. After he has thus established what is fitting for these women, he proceeds to legislate concerning the remaining ecclesiastical orders.
CHAPTER III
VERS. 1. "Faithful is the saying." That is, true and foreign to falsehood. "If any man desire the office of a bishop, he desireth a good work." He does not simply condemn the desire, but the ambition for office; and he teaches one to seek not honor, but virtue; not to crave the dignity, but to inquire into the office of the dignity. Here, however, he calls the presbyter a bishop, as we demonstrated when interpreting the Epistle to the Philippians. This can also be easily understood from this passage. For after the episcopal laws, he writes those which befit deacons, omitting the presbyters. But, as I have said, they once called the same persons presbyters and bishops; but those who are now called bishops, they termed apostles. As time went on, they left the name of 'apostle' to those who were truly apostles, and assigned the title of 'bishop' to those who were formerly called apostles. Thus the apostle of the Philippians was Epaphroditus: "For your apostle," he says, "and minister of my need." So Titus was the apostle of the Cretans, and Timothy of the Asians. Thus, from Jerusalem, the apostles and presbyters wrote to those who were in Antioch. But nevertheless, even if the divine Apostle ordained these things for presbyters, it is clear that it behooves the bishops, who have obtained a higher dignity, to be the first to observe these laws. B
VERS. 2. "A bishop therefore must be blameless." That is, to give no occasion for just reproach. For by "blameless" he does not mean "not subject to calumny," since the Apostle himself suffered every kind of calumny. "These," he says, "that have turned the world upside down are come hither also." And the Lord commands us to disregard those who are scandalized without cause. For when the apostles had said, "Knowest thou that the Pharisees were scandalized when they heard this saying?" He replied, "Let them alone; they be blind leaders of the blind." He commands, therefore, that they provide no opportunity for justified accusation. "The husband of one wife." The preaching was in its beginning. Neither the Greeks practiced virginity, nor did the Jews admit it, for they considered the procreation of children a blessing.
A Since, therefore, at that time it was not easy to find those who practiced chastity, he orders those who had married and honored temperance to be ordained. But concerning the phrase "the husband of one wife," some seem to me to have spoken correctly. For of old, both Greeks and Jews were accustomed to be joined at the same time by the law of marriage to two, three, and even more wives. And even now, some—although imperial laws forbid taking two wives at once—have relations with concubines and harlots. They said, therefore, that the divine Apostle meant that he who lives chastely with one wife alone is worthy to be ordained to the episcopacy. For he does not, they say, reject a second marriage, he who often ordered this to be done. B "For the wife," he says, "is bound by the law as long as her husband lives; but if her husband be dead, she is at liberty to be married to whom she will, only in the Lord." And again: "But I say to the unmarried and to the widows," and having joined both classes, he established one law. For in truth, when continence is incumbent, a second marriage is not in the power of the will. For if he himself, having cast out the former wife, has been joined to another, he is worthy of censure and liable to accusation. But if the violence of death has severed the former woman, and nature, pressing upon him, has compelled him to be joined to a second wife, the second marriage has come about not by will, but by circumstance. Considering these and such like things, I accept the interpretation of those who have understood it thus.
"Sober." One who is alert and able to foresee what needs to be done. C "Prudent." He understands the duty of the soul. "Ornate." Both in speech, and in habit, and in look, and in gait, so that through the body also the moderation of the soul may appear. "Hospitable." Liberally receiving those who are sojourning. "A teacher." He does not mean one who is adorned with eloquence, but one who is instructed in divine things and is able to persuade people of what is fitting.
Ver. 3. "Not vinolent." He has clearly interpreted this in the laws he established for deacons: "Not given to much wine," he says. "Not a striker." He does not forbid rebuking in due season, but doing it in an unbecoming manner. For that he does order rebuking, we shall hear him say a little later: D "Them that sin rebuke before all." And again: "Reprove, entreat, rebuke." Thus also he himself, writing to the Galatians, said: "O foolish Galatians." And again: "Are you so foolish?" "But equitable." One who knows how to endure injustices committed against himself. For it is not of gentleness to neglect others when they are being wronged. "For he that ruleth, let him do it," he says, "with diligence." "Not litigious." Not letting it enter his mind to contend for money. For this is what is signified by what is subjoined: "Not covetous." He did not say, possessing nothing.
A For it is possible for someone to possess these things, but to manage them as is fitting, and not to be a slave to them, but to be their master.
Ver. 4. "One that ruleth well his own house." This means, with justice and equality. "Having his children in subjection with all gravity." One who teaches his children every virtue. For he does not seek their opinion, but imposes his own will upon them.
Ver. 5. "For if a man know not how to rule his own house, how shall he take care of the church of God?" He who knows not how to manage small things, how can he be entrusted with the care of more excellent and divine things?
Ver. 6. "Not a novice, lest being lifted up with pride he fall into the condemnation of the devil." He calls him a novice who has just recently believed. "For I," he says, "have planted" (1 Cor. III, 6). B For he does not, as some have supposed, exclude someone young in age. Indeed, the blessed Timothy, to whom he wrote these things, accepted these laws while he was still a young man. "Let no man," he says, "despise thy youth" (1 Tim. IV, 12). And the divine Apostle himself was called when he was a young man. He also hinted at the cause of the devil's downfall: "For being lifted up with pride, he fell." If, therefore, someone has not first been instructed in divine things, and having been first enrolled in the list of disciples has not exercised himself in virtue, being lifted up by his position of authority, he will fall into the punishment of the devil. For he here calls the punishment "condemnation."
Ver. 7. "Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil." By those "without" he means the unbelievers. For whoever has a very bad reputation among them even before his ordination, he himself will be liable to reproaches, C and will bring great disgrace upon the community, and will turn back as quickly as possible to his previous lawlessness, with the devil contriving everything for this purpose.
Ver. 8. "Likewise must the deacons." These also must be governed by the same laws. "Grave." Resplendent in temperance. "Not doubletongued." Not saying one thing to this person and another to that, but adorning their tongues with truth. "Not given to much wine." For it is necessary that those who have been entrusted with divine ministry be especially far removed from this vice. "Not greedy of filthy lucre." A seeker of filthy lucre is not, as some have supposed, one who desires even small gains, but one who D brings himself to collect profits from disgraceful and highly improper sources.
Ver. 9. "Holding the mystery of the faith in a pure conscience." That is, confirming their faith by their works. For he called good works a pure conscience. For he who does these things is not pricked by his conscience.
A
VERS. 10. "And let these also first be proved; then let them minister, being blameless." It is right that their life should be examined first, and then that they should enjoy the spiritual grace.
VERS. 11. "Women in like manner." That is, deaconesses. "Grave, not slanderers, sober, faithful in all things." The same things which he prescribed for the men, he establishes similarly for the women. For just as he said the deacons should be grave, so also [should] these [be] grave; and just as he commanded them not to be double-tongued, so also [should] these not be slanderers; and just as he enacted for them not to be addicted to much wine, so also he ordered these to be sober.
VERS. 12. "Let the deacons be the husbands of one wife." According to that interpretation, this also is to be understood. "Ruling their children well and their own houses." These things were also enacted for those who are called bishops.
VERS. 13. "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." Even if, he says, they have less honor in this life, yet it is right to know that, if they have fulfilled the ministry entrusted to them, they shall receive a most precious degree in the life to come, and shall enjoy boldness before Christ the Master.
VERS. 14, 15. "These things I write to you, hoping to come unto you shortly. But if I tarry, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth." Neither the divine prophets nor the admirable apostles knew all things. Whatever was profitable, the grace of the Spirit revealed to them. This is also indicated by the ignorance [implied] in these words. For having said, "I hope to come," he added, "But if I tarry." For often some other necessary cause detained him. These things, therefore, he says, I write, teaching how those should conduct themselves to whom the care of souls has been entrusted. For he called the assembly of those who have believed the house of God and the Church. These he called the pillar and ground of the truth. For they are founded upon the rock, and remain unshaken, and by their very actions they proclaim the truth of the doctrines. Having said these things about the Church, he necessarily introduced the dogmatic discourse.
VERS. 16. "And without controversy great is the mystery of godliness." He calls it a mystery, as being D foreordained from above, but manifested later. "God was manifest in the flesh." For being God, and the Son of God, and having an invisible nature, He became manifest to all when He became man. And He clearly taught us the two natures. For He said that the divine nature was manifested in the flesh. "Justified in the Spirit." For having assumed human nature, He [made] this free from sin.
This passage also has another meaning: "He was justified in the Spirit," meaning that He performs miracles through the divine Spirit. A "For if I," He says, "by the Spirit cast out demons." By the miracles, therefore, it was shown and demonstrated that He is the true God and the Son of God. Thus also the centurion by the cross, when he saw the earth shaking and the world filled with darkness, cried out: B "Truly this was the Son of God." "Seen of angels." For even they did not behold the invisible nature of the godhead, but they beheld Him incarnate. "Preached unto the Gentiles." He who was crucified by the Jews. "Believed on in the world." For He was not only preached but also believed on, and He receives divine worship from those who have believed. "Received up in glory." This indeed happened before the preaching, but he placed it last, teaching how the preaching was rightly believed. For He who commanded this to be done is in the heavens, and has a seat at the right hand. Having made mention of the dispensation in this way, and having foreseen through spiritual grace the heretical thorns which Valentinus, Basilides, Marcion, and Manes sowed—all of whom similarly deny the assumption of the flesh and fight against the Old Testament, while in other things they maintained manifold errors—he necessarily predicts also the things concerning them. C
CHAPTER IV
VERS. 1. "Now the Spirit speaketh expressly." Just as "Thus saith the Lord," and "Thus saith the God of hosts," so also the Spirit speaks in a manner agreeable to God. "That in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, (VERS. 2.) speaking lies in hypocrisy; having their conscience seared with a hot iron." He shows that they were once joined to the ecclesiastical body, but later became interpreters of falsehood. For this is what he signifies by saying, "Some shall depart from the faith, giving heed to seducing spirits." And he rightly called their dogmas "doctrines of devils"; for those sayings are truly the offspring of those beings. Moreover, he added "speaking lies in hypocrisy," because, having assumed for themselves the Christian name, they openly teach contrary things. He called those who have their conscience seared with a hot iron D to signify their utter callousness; for the place affected by the cautery, becoming deadened, loses its former sense. After he has shown the perniciousness of their dogmas, he predicts also how execrable their other laws are.
VERS. 3. "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." Abominable
also they call marriage and most meats, that they may insult the Creator of such things. Yet He hath created these for enjoyment, so that those who partake of them may thence find an occasion to give thanks and to praise Him who provides them. But well did he say, "forbidding to marry." For he does not disparage celibacy and continence, but he accuses those who, by a law enacted, compel men to follow these things.
VERS. 4, 5. "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." The statement, "Every creature of God is good," he derived from the Mosaic Scripture. "For," he says, "God saw everything that He had made, and behold, it was very good." B Now that which is good by nature, if it is received with thanksgiving, is rendered even holy by the remembrance of God. Having thus refuted their impiety, he again offers the disciple the fitting exhortation.
VERS. 6. "If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ." For it is proper for one who ministers to fulfill what is commanded, and to transmit to those who are of the same faith the ordinances of the Lord. "Nourished up in the words of faith and of good doctrine, whereunto thou hast attained." But it behooves you, first of all, to adhere to spiritual doctrine and to draw from it, for you have perfectly grasped its rules.
VERS. 7. "But refuse profane and old wives' fables." Again he puts into memory those things which were said in the proemium. For he called the Jewish teachings "old wives' fables," not the law, but the false interpretation of the law and its untimely observance. "And exercise thyself rather unto godliness." (VERS. 8.) "For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." Those who take care, he says, of bodily well-being enjoy it for a little while, but the contests of godliness make the contestants illustrious and worthy of admiration in this life, and in the next they prepare them to enjoy the unfading crowns. He called the praiseworthy life the "exercise of godliness." For a right conduct has a fitness with the contests.
VERS. 9. "This is a faithful saying and worthy of all acceptation." Since he made mention of the life to come, and since this was a thing not seen, he necessarily called the doctrine "faithful." For it is worthy of faith, as adorned with truth; but also it is praiseworthy. For it is necessary for the umpire to provide the prizes for those who win. Then he also sets himself forth as an example.
VERS. 10. "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 who believe." For why have we undertaken this great labour, and why do we receive insults from all, if there is no reward for these labours? But there is a reward; for the eternal God is the umpire for those who contend, and he is the Saviour of all men, but especially of those who have believed in him.
VERS. 11. "Command these things and teach." That is, to exercise oneself in piety, to wait for the rewards, and to keep one’s eyes on the umpire.
VERS. 12. "Let no man despise thy youth." *But this is not my own.* Why then do you command me things which are appropriate for others? *"But be thou an example of the believers."* You wish, he says, not to be despised when you command? Be a living law; show in yourself the achievement of the laws; let your life bear witness to your speech. For this is what he means: "In word, in conversation, in charity, in spirit, in faith, in chastity." Represent in yourself the image of each of the things that have been mentioned.
VERS. 13. "Till I come, give attendance to reading, to exhortation, to doctrine." From this place also one can understand that it is appropriate for us to contribute our own labour, and in this way to receive the grace of the Spirit. For the Master commanded even the thrice-blessed Timothy, who was spiritual, to attend to reading. Exhortation, however, differs from doctrine; for doctrine provides different teachings without hindrance, whereas exhortation either consoles the sorrowful or softens the angry with counsel. B
VERS. 14. "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." He called the gift the office of teaching; and by "presbytery" here, he means those who were judged worthy of the apostolic grace. Thus, also, divine Scripture called the honorable men of Israel a "senate."
VERS. 15. "Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all." For to be occupied with spiritual things brings about growth in divine matters.
VERS. 16. "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." For by doing this, they will learn what must be done, and you will fulfill the things that have been commanded, and you will reap the benefit that flows from this.
CHAPTER V.
VERS. 1. "Rebuke not an elder, but intreat him as a father." He does not mean a priest here, but an aged man; for the things which are added also signify this.
"The younger men as brethren; (VERS. 2.) the elder women as mothers; the younger as sisters, with all purity." For since it is necessary for him to whom souls are entrusted to converse also with younger women, it is necessary
A to add "in all purity," so that he may keep his soul, as well as his body, temperate, and avoid receiving any injury either through the eyes or through the ears. Then he resumes again the instruction concerning the ecclesiastical orders.
Ver. 3. "Honor widows that are widows indeed." Who, then, are these?
Vers. 4, 5. "But if any widow have children or grandchildren, let them learn first to govern their own house, and to requite their parents: for this is acceptable before God. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day." He says that those who have no other means of relief ought to enjoy the ecclesiastical provision. But as for these, because they are free from cares, they have one work, which is to be occupied forever in divine prayers. However, it is fitting for those who have children and grandchildren to take care of them, and to bestow upon them that same guardianship which they themselves received from their parents, so that they may pay to them the compensation that is owed to them, and receive in return the care they need from them.
Ver. 6. "But she that liveth in pleasure is dead while she liveth." For the intemperance of luxury stifles the reasoning faculty and causes it to lie motionless in the body as if in a tomb.
Ver. 7. "And these things give in charge, that they may be blameless." He did not say this only concerning those judged worthy of ecclesiastical support, but also concerning those who are tied by the bond of needing to support their children.
Ver. 8. "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." He said this also concerning mothers and children; for it is fitting for mothers to nurse their children and teach them piety. Likewise, it is necessary for them to offer to their parents the service that is their due.
Ver. 9. "Let a widow be chosen not under three-score years." He did not say, "Let her not be," but, "Let her not be chosen." This is because those who are still in the prime of life are able to work and provide for themselves, and it is also necessary that they subdue the wantonness of youth through labors. "Having been the wife of one husband." From this, it is manifest that he does not reject D second marriages, but legislates that one should live chastely in marriage. For he who previously sanctioned a second marriage by law did not forbid one who had entered into a second marriage to enjoy bodily support—since indeed he clearly commands that good be done to all.
Ver. 10. "Having testimony for good works." Then he enumerates these one by one. "If she hath brought up children." He demands not merely that they provide food, but that they nourish them piously. This is also what God says concerning Abraham: that he commanded his sons and his house after him to keep all the judgments of the Lord God. "If she hath lodged strangers." Then he mentions who these are. "If she hath washed the saints' feet." Then...
For they used to do this in times past. Thus did Lydia receive both the Apostle himself and those who were with him. Thus he said concerning Phoebe: "She hath been a succourer of many, and of myself also." "If she hath relieved the afflicted." He seeks not a quantity of aid, but the quality of the intention. Such were the two mites of the widow in the holy Gospels. "If she hath diligently followed every good work." In summary, he has spoken of all the species of virtue.
Vers. 11, 12. "But the younger 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." For having promised Christ to live chastely in widowhood, they engage in second marriages. B
Vers. 13. "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." He shows the reasons for which he does not enroll them in the number of the widows. "Have begun to wax wanton," is for, enjoying ecclesiastical maintenance, and receiving what is necessary for the body without any anxiety, they are fed by idleness: and idleness introduces wickedness.
Vers. 14. "I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully." When the divine Paul says "I will," Novatus says, "I will not." He also says why he wills it. That they, he says, by being subject to husbands and occupied with the care of the house, may be delivered from the harm which idleness breeds. C Then he teaches the cause of this more clearly.
Vers. 15. "For some are already turned aside after Satan." The law was enacted from experience.
Vers. 16. "If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed." That is, those who have no solace from anywhere. And he commands the faithful to do this. For those who belong to unbelievers, but are adorned by the faith, he wills that care be taken by the Church.
Vers. 17. "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine." D So praiseworthy a thing is doctrine. And "double honour" he has put for "more abundant." He confirms his statement with the testimony of Scripture.
Vers. 18. "For the Scripture saith: Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward." He has brought the former from the Old [Testament], and the latter from the New.
Vers. 19. "Against an elder receive not an accusation."
A Concerning all matters the law prescribes this: "In two," it says, "or three witnesses shall every word be established." And he says that it is necessary to do this not least in the case of a presbyter. For it happens that, as one entrusted with the governance of the Church, he may offend some of those who sin, and subsequently, angered by this, they might concoct a calumny against him. It is necessary, therefore, to require that number of witnesses.
Vers. 20. "Them that sin rebuke before all, that others also may have fear." Neither condemn before proof, nor spare those who are openly convicted of certain transgressions; but in the presence of all those who are captured in their sins, pass judgment, so that by the fear of punishment they may flee from sin. Afterwards, he also overawes him with a terrible attestation.
Vers. 21. "I charge thee before God and the Lord Jesus Christ, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality." He prescribes two things: neither to condemn through believing the trustworthiness of the accusers, or because one is ill-disposed, doing so before an accurate examination; nor, if the proofs are clearly evident, to postpone the sentence, perverting justice for the sake of the person being judged. Now, he has grouped the angels with God and Christ, not as equals in honor, but as servants. For we also often group inferiors with superiors, and in the presence of both slaves and masters, and of priests and laymen, we say: "I call upon you in the presence of all these." So too the blessed Paul: "I charge thee," he says, "before God and his Son, and his servants."
Vers. 22. "Lay hands suddenly on no man, neither be partaker of other men's sins." For it is necessary first to examine the life of the person being ordained; then, in this way, to call down the grace of the Spirit upon him. "Keep thyself pure." Do not make thyself liable to accusation. Afterward, he also orders him to offer a treatment suitable to his body.
Vers. 23. "Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." He who heals others by word offers the medicine of wine to his disciple, trusting in Him who said: "For my strength is made perfect in weakness." Then he returns to the discourse he began concerning ordination.
Vers. 24, 25. "Some men's sins are open beforehand, going before to judgment; and some they follow after. Likewise also the good works of some are manifest; and they that are otherwise cannot be hid." Not all, he says, sin openly; for there are also those who transgress in secret. But nevertheless, what is hidden today is discovered in time. Await, therefore, the instruction that is to be had from experience.
CHAPTER VI
A VERSE 1. "Let as many as are under the yoke as servants count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed." He says these things regarding those who have unbelieving masters. For they, seeing their servants acting insolently, would blaspheme the evangelical doctrine, as if it were the cause of these things.
VERSE 2. "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." Neither, indeed, let those who have pious masters take their piety as an occasion for contempt; but rather, for this very reason, let them deem them worthy of greater service. "These things teach and exhort." This is spoken instructively, and that, paternally.
VERSES 3, 4. "If any man teach otherwise, and consent not 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." It is fitting to remain firm by the decrees of the Lord. For those who do not hesitate to transgress these, and who follow their own thoughts, know nothing of those things which it is necessary to know, and are slaves only to arrogance.
"From which comes envy, strife, blasphemies, evil B suspicions, (VERSE 5.) perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness." For those who depart from the truth and follow their own thoughts attempt to teach things that are not fitting, and from this, contention and envy follow; and from contention, blasphemy against God is dared. And when faith has been driven out, evil suspicions sprout up. From this, a certain plague is generated that infects those who draw near; for this is what is meant by "disputings of men of corrupt minds." Just as sickly sheep, if they dwell with those that are healthy, communicate their disease to them, so also these people fill those who draw near them with the same plague. Whence he also cries out to him, forbidding it: "From such withdraw thyself." But because they imagined that piety was a source C of gain, he added:
VERSE 6. "But godliness with contentment is great gain." For it procures eternal life for us. It is necessary, however, in the present life to flee from covetousness, and to be content with what is sufficient. Then, from nature itself, he confirms the exhortation.
VERSE 7. "For we brought nothing into this world, and it is certain we can carry nothing out." Even the blessed Job said this: "Naked came I out of my mother's womb, and naked shall I return thither." D
A Ver. 8. "And having food and raiment, let us be therewith content." We have need only of moderate nourishment and suitable clothing. He teaches also the damage that follows from insatiable avarice.
Ver. 9. "But they that will be rich fall into temptation and a snare of the devil, and into many foolish and hurtful lusts, which drown men in destruction and perdition." He did not say simply, "they that are rich," but "they that will be rich." For if anyone, having received wealth from his ancestors, distributes it according to divine laws, he is free from accusation. But he who is born poor and longs for wealth, and tries every way to acquire it, such a man will never have his desire sated, but will be entangled in the snares of sin; and, tossed by the waves and shipwrecked, he will end his life.
Ver. 10. "For the love of money is the root of all evil." For indeed murders, and sorceries, and robberies, and greed, and lies, and perjury, and other kinds of lawlessness, spring from this root. "Which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." He brings no accusation against any specific person, as a loving father who cares for those who have gone astray.
C Ver. 11. "But thou, O man of God, flee these things." Great is the praise. So also was Elijah the Great called; so also were many of the prophets named. Not that other men are not God’s; for all are creatures of God. But those who have preserved the original characters of their creation are truly called men of God. In this way all are servants of God as creatures—for even the impious Nebuchadnezzar is a servant of God—but that man is a servant by nature, whereas Abraham, and David, and Paul, and those like them, are servants by relationship. For it says: "For the sake of Abraham thy servant," and "For the sake of David my servant," and "Paul, the servant of Jesus Christ."
"But follow after righteousness, godliness, faith, love, patience, meekness." (Ver. 12.) "Fight the good fight of faith." Having previously exhorted him to exercise himself, he now exhorts him to contend. He points out the gain that comes from this. "Lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." For he had as witnesses of his good profession all those who received the preaching from him.
Ver. 13. "I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession." Fearing for the giving of an account of his talent, the divine Apostle does not spare the admonitions given to his disciple. Indeed, D
A he is more concerned for that one, and does this so that he himself might with greater zeal also train his own disciples. He called the salvation of the world the "good confession" of the Lord, for He endured the passion for its sake. Since those who hold the opinions of Arius, wrongly understanding the statement, "All things were made through Him," contend that the Spirit is also included among all things, let them hear the Apostle saying that He gives life to all things, and let them tell us how they understand "all things" here. Will the generations of brute animals also attain to the resurrection, and along with the brutes, even inanimate things—I mean plants, and seeds, and stones, and wood, and things similar to these? But it is clear that they would not say so. Therefore, the divine Apostle has left it to us to understand "all things" piously. Thus, therefore, the evangelical statement is also to be understood. But let us proceed to the rest that remains to be interpreted. For having testified to him, he also says for what reasons he testifies.
VER. 14. "That you keep the commandment." That is, these things which I write, "without spot, blameless, until the appearing of our Lord Jesus Christ." Instead of saying, "Looking to Him, and waiting for Him, do not mix anything alien with the divine doctrine."
VER. 15, 16. "Which He will show in His own times, the blessed and only Potentate, the King of kings, and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen, or can see: B to whom be honor and eternal power. Amen." From those things which belong to God, he confirmed the discourse concerning the resurrection, and the judgment, and the rewards. For first, he showed His immutability, by naming Him blessed. For He who is blessed by nature admits of no change. Then, the power. For, he says, He is "the only Potentate, and King of kings, and Lord of lords." Then, the incorruption: "Who alone has immortality." In addition to these, since he could not search out that nature itself, he pointed out the light which is around it; for, he says, "dwelling in unapproachable light." But not even this is strictly appropriate to God, for He has a nature which cannot be circumscribed; but if He dwells in light, He is circumscribed by it. But truly, he praises Him as he can, and he looks to what he is able to reach. If, however, one cannot even approach the light which is around Him, how can He Himself be seen? Whence he C subjoined: "Whom no man has seen, or can see."
VER. 17. "Charge the rich in this present age not to be haughty, nor to trust in the uncertainty of riches." For the possession of wealth is uncertain. Now it comes to this one, now it passes to that one; and having many masters, it is the possession of no one. He used the distinction necessarily. For there are also rich men of the age to come, who possess stable and lasting wealth.
A “But in the living God, who provides us all things richly for enjoyment.” It is to Him, he says, that one ought to entrust oneself, who always lives and who provides to all the enjoyment of good things. He commands not only to believe in God, but also to perform whatever things are consistent with the faith.
18. “To do good, to be rich in good works, to be ready to distribute, willing to communicate.” For the former pertains to the bestowing of money, but the latter to moderation of character. For we are accustomed to call those “communicative” [social/sharing] who have a nature free from pride.
19. “Laying up for themselves a good foundation against the time to come, that they may take hold of eternal life.” He called the possession of wealth uncertain; but the enjoyment of the good things to come, he has called a foundation, B for those things are immovable and unchangeable.
20. “O Timothy, keep that which is committed to your trust.” I suppose that by the deposit [trust] he means the grace of the Spirit, which he received through ordination.
“Avoiding profane and vain babblings, and oppositions of science falsely so called,” (21) “which some professing have erred concerning the faith.” Those who arose from Simon called themselves Gnostics, as if they were endowed with knowledge. For what the divine Scripture has kept silent about, these they say God has revealed to them; yet they are full of every impiety and lust. C This, he has rightly called "falsely named" knowledge. They possess the darkness of ignorance, and not the light of divine knowledge. “Grace be with you. Amen.” He added the usual blessing. It is right for all who have been deemed worthy of the priesthood to keep this teaching with diligence, and to set it before themselves always as a kind of rule, and to direct both what is said and what is done by them according to it. For so it will be possible to attain to the lot of the blessed Timothy, and indeed of the most divine Paul himself, by the grace and love for mankind of our Lord and Savior Jesus Christ, with whom, to the Father, D together with the most holy Spirit, belongs glory and magnificence, now and always, and unto ages of ages. Amen.
The First Epistle to Timothy was written from Laodicea, which is the metropolis of Phrygia.
THE BLESSED THEODORET, BISHOP OF CYRRHUS, INTERPRETATION OF THE SECOND EPISTLE TO TIMOTHY
A ARGUMENT The divine Apostle wrote his second Epistle to the most blessed Timothy from Rome, when he was already at the very end of his life. He signified this himself, writing thus: "I am already being poured out, and the time of my departure is at hand." He wrote to him, exhorting him to undergo struggles for piety and urging him to bear courageously the dangers for the sake of the faith. Furthermore, he pointed out the rewards of the struggles. He also foretold concerning some who made a show of piety but led a life alien to their profession.
CHAPTER I VERS. 1, 2. "Paul, an apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved and genuine son: grace, mercy, and peace from God the Father and from Christ Jesus our Lord." Not every son is beloved; for it happens sometimes that the perversity of children extinguishes even natural affection. But it was not nature, but his own mind, that made the most excellent Timothy both a son and beloved. And the phrase "according to the promise of life" is to be understood thus: The Lord God appointed me an Apostle, the Son also concurring, that I might preach the promised eternal life to men.
C VERS. 3. "I thank God, whom I serve from my forefathers in a pure conscience." This is indeed a true word; and although it bore witness to the splendor of his life, it nevertheless signified his sincere affection toward God through his pure conscience. For even when he was persecuting, he supposed that he was doing this for God’s sake. For he said this also in the Epistle to the Philippians: "Concerning zeal, persecuting the Church; touching the justice which is in the law, conversing without blame."
"That without ceasing I have a remembrance of thee in my prayers, night and day, (VERS. 4.) desiring to see thee, being mindful of thy tears, that I may be filled with joy." The construction makes the meaning obscure. But he says this: While I remember your tears,
A I am filled with much joy, being set on fire by the desire to see you again; and meanwhile, I am continually praying and praising God over you. It is likely that he shed tears when he was saying farewell and being separated from his teacher.
Verse 5. "Taking remembrance of the unfeigned faith that is in thee." The sincerity of your faith brings me great joy, and especially so. "Which dwelt first in thy grandmother Lois, and in thy mother Eunice." The blessed Luke also mentions his mother in the Acts: "And a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess, and believed." But that was in the past; this, however, he had received later. For being a Jewess, she believed in the Savior of all. Yet, by making mention of his ancestors with praise, the divine Apostle strengthens the faith in the disciple. For nothing is as useful as a domestic example. And because it happens that some, born of pious parents, do not emulate the piety of their forefathers, B he necessarily added: "I am persuaded that in thee also." Then he makes this very thing the foundation of his exhortation.
Verse 6. "For the which cause I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands." Since I am persuaded of these things regarding you, I exhort you to stir up with the alacrity of your mind the grace of the Spirit that you received through my ordination. For just as the oil of a lamp makes the flame more intense, so the fine zeal of the soul draws to itself the grace of the Holy Spirit.
Verse 7. "For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." For God has given us the grace of the Holy Spirit, not that we might fear the dangers incurred for the sake of piety, but that, being filled with divine power, we might both love Him fervently and bring into subjection the disorder of the passions that dwell within us. C
Verse 8. "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner." For it was the Cross that was being preached, along with insults, and revilings, and suffering, and death. And these things seemed to the unbelieving to be full of shame. "For the preaching of the cross," he says, "is to them that perish foolishness." For which reason he also, writing to the Romans, said: "For I am not ashamed of the Gospel: for it is the power of God unto salvation to every one that believeth." Therefore, he encourages the disciple to preach these things with boldness. For this reason, he also mentions his own bonds, teaching that he is in prison D because of the preaching.
"But be thou partaker of the afflictions of the Gospel according to the power of God, (Ver. 9) who hath saved us, and called us with an holy calling." He called the suffering of the preachers the suffering of the Gospel, because on its account they endured various torments.
who hath saved us, and called us with an holy calling." He called the suffering of the preachers the suffering of the Gospel, because on its account they endured various torments. A He therefore exhorts him to bear these things bravely, and encourages him by the remembrance of divine power. For He who called us for salvation also provides the strength, measuring the grace by the faith of those who receive it. "Not according to our works, but according to His own purpose and grace." He called us not by looking at our manner of life, but because of His own philanthropy alone.
"Which was given us in Christ Jesus before the world began." (VERS. 10.) "But is now made manifest by the appearing of our Saviour Jesus Christ." These things the God of the universe foreordained from above, even before the ages; but now He has brought the things foreordained to their fulfillment. And in decreeing these things, He had Christ the Lord as one in accord with Him, and as a co-worker in their accomplishment. For it was by His appearing that He brought the work to effect. By these things, he also clearly demonstrates the eternity of the Son. He further speaks of those things which were brought to pass through the incarnation of the Saviour.
"Who hath abolished death, and hath brought life and immortality to light through the Gospel: (VERS. 11.) whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles." For the Only-Begotten Word, having become man, B put an end to the dominion of death, and gave us the promise of eternal life. For this is what he means by "brought to light," that is, clearly manifested. But me, he says, He has appointed a herald of these things, so that I might bring the good news of these blessings to all the nations.
VERS. 12. "For the which cause I also suffer these things." He clearly shows both their ingratitude and his own fortitude of soul. For they, having received the good tidings, should have shown obedience, yet they punished him; while he himself endured the punishments with joy. This is why he added, "Nevertheless I am not ashamed." For this reason he also encourages the disciple not to be affected by shame. "For I know whom I have believed." That is to say: that He is God, that He is Creator, that He is Master and Lord. "And am persuaded that He is able to keep that which I have committed unto him against that day." For I am confident, looking toward His power, that the grace of the Spirit C which He has bestowed upon me, He will keep intact until His own coming. Then he teaches how it is possible for one rightly to practice virtue according to God.
VERS. 13. "Hold fast the form of sound words, which thou hast heard of me in faith and love which is in Christ Jesus." Imitate, he says, the painters, and just as they, by attending to the archetypes, paint their images with accuracy, so do you also have that doctrine concerning faith and love, which I delivered to you, as a sort of archetype.
VERS. 14. "That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us." You have the grace of the Spirit which suffices for illumination. Preserve your zeal, therefore, by this means. Then, by the commemoration of his own trials, he exhorts him to endure such things himself.
VERS. 15. "This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes." D
tionum suarum commemoratione illum hortatur, ut talia et ipse perferat. VERS. 15. « Scis hoc, quod aversi sunt a me omnes qui in Asia sunt, ex quibus est Phygellus et Hermogenes. » A For Rome was formerly the seat of empire. Many, therefore, used to travel thither, some for the sake of trade, others for other needs. It is likely, then, that even at that time, some of those who had believed in Asia were staying in Rome and fled the Apostle's company because of the fear of Nero. He has set down the names of these two, clearly as having shown most manifest ill-will. And he has done this, not to accuse them, but by pointing out those who were enemies of the faith to him to whom the preaching of Asia had been entrusted. But just as through these things he exhorted him to bear with a stout heart the painful things that had befallen him, so through these which follow he offers him consolation.
VERS. 16-18. « The Lord grant mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day; and in how many things he ministered unto me at Ephesus, thou knowest very well. » B Worthy of praise, and to be admired, and truly blessed is he who served the Apostle so greatly, and plucked a blessing from that tongue. For those whom he mentioned earlier turned away from the Apostle even when they were present; but this man flew from Asia to Rome, neither daunted by the length of the journey, nor fearing the cruelest emperor, and he attended upon him with every kind of service. For which reason he repaid the divine mercy not only to him, but to his whole house. He reminded him, moreover, as one who also knew of the service he had rendered at Ephesus. That he wrote both the mournful things and the joyful ones for the advantage of the disciple, C what follows bears witness.
CHAPTER II
VERS. 1. « Thou therefore, my son, be strong in the grace that is in Christ Jesus. » These things, he says, knowing them, stand manfully; for the grace of the Lord supports thee.
VERS. 2. « And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. » The things which thou heardest me teaching to many — for this is what he said, "among many witnesses" — these do thou continue to preach. And just as thou wast appointed a teacher by me, so do thou also teach these things which thou hast learned to those who are adorned with the faith, that they too might in turn transmit the teaching to others.
VERS. 3. « Thou therefore endure hardness, as a good soldier of Jesus Christ. » Look to whose soldier thou art, and bear the labors of military service manfully. D Then, persisting in the metaphor, he provides the utility from it.
VERS. 4. « No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. »
A Those who embrace the life of a soldier are separated from the pursuits of commerce, and take care only of military discipline, so that they may please the commanders who possess the same nature. Then, from another analogy, he reinforces the same exhortation.
VERS. 5. « And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. » Athletic skill also has certain laws, according to which it is proper for athletes to contend; and whoever struggles contrary to these misses the crowns. Having thus shown that the best soldier is free from other cares, and that the noble athlete struggles lawfully and is crowned lawfully, he brings forward another analogy, which also possesses gain alongside the labor.
VERS. 6. « The husbandman that laboureth must be first partaker of the fruits. » For husbandmen are partakers of the fruits before the owners themselves. You also, he says, have great rewards for your labors, who cultivate the souls of men entrusted to your faith. For he added this: B
VERS. 7. « Consider what I say; and the Lord give thee understanding in all things. » Since the form of his discourse was metaphorical, he necessarily stirred him up to the understanding of the hidden meaning and prayed that he might obtain understanding from God. Some, however, understood the analogy of the husbandman differently. They said that the Apostle was instructing the disciple to obtain necessary sustenance from his preaching.
VERS. 8, 9. « Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds. » Simon began at that time to sow heretical thorns. He, and all who sprang from him, denied the assumption of flesh and said that the receiving of human nature happened by imagination. For which cause the divine Apostle, being silent for the present about the divine nature, writes to him concerning the incarnation alone, admonishing him to remember always the birth from the seed of David according to the flesh, and the resurrection from the dead. He set forth both things: the birth and the passion; and he also added the lineage, C because the enemies of the truth openly denied all these things. This, he says, is the gospel I preach, for which I suffer the same things as evil men. But having shown the power of the preaching, he added: « But the word of God is not bound. » For with feet and hands bound, the tongue preaches the Gospel.
VERS. 10. « Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. » D I bear, he says, with willingness...
as one who desires that the worthy might obtain salvation and become partakers of that eternal glory. For the Master saw fit to deem worthy of salvation not only those who believe, but He also promised them undying glory. Thus, having shown the rewards for their labors, He added:
A ια'. « It is a faithful saying. » That is, true, indubitable, and free from any falsehood. « For if we died with Him, we shall also live with Him: (ιβ'.) If we endure, we shall also reign with Him. » By "died with Him," He refers not only to those who are put to death, but also to those who are baptized. For those who believe genuinely and display a life in accordance with that faith become partakers of life with the Master. « If we deny Him, He also will deny us. » For the Master Himself has also stated these things in the holy Gospels: « Whosoever shall deny Me before men, him will I also deny before My Father which is in heaven. » Then He teaches that he who denies Him does no harm to Him, but will injure himself.
B ιγ'. « If we believe not, yet He abideth faithful: He cannot deny Himself. » For we do not make Him God by believing, nor do we cast Him out of the divine nature by disbelieving; rather, whether we believe or disbelieve, He Himself is God. We, therefore, who believe, reap the benefit.
ιδ'. « Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. » For one must only believe, and not provide an occasion for blasphemy by making a discussion about these matters, and thereby bringing harm from contentiousness to those who listen.
C ιε'. « Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. » We praise the farmers who cut straight furrows. Thus, also, a teacher is praiseworthy who follows the rule of the divine oracles.
ις'. « But shun profane and vain babblings. » He showed clearly that he called the teaching of the truth "rightly dividing." For he exhorted them to flee their abominable and empty dogmas.
D « For they will increase unto more ungodliness, (ιζ.) and their word will eat as doth a canker. » A canker [gangrene] is a disease that creeps along and corrupts the healthy part of the body. To this he likened those who attempt to teach things contrary to the truth. For they often corrupt even those who are free from the disease. And he also sets out the names of those to whom he likened the disease: « Of whom is Hymenaeus and Philetus. » And what do these men teach?
A « Who have missed the mark regarding the truth, saying that the resurrection has already happened, and who subvert the faith of some. » These unhappy men called the successions through the procreation of children a resurrection, and they deceived some into withdrawing from the apostolic teaching. But since he said, « they subvert the faith of some, » he of necessity demonstrates the power of the truth.
VER. 19. « But the solid foundation of God stands, having this seal. » They cannot, he says, shake the foundation of the truth; for God has laid this foundation. But the seal of the foundation is the hope of the resurrection. For he who rejects the common resurrection, B denies the resurrection of Christ. And he who denies this, rejects also the passion; and he who rejects this, at the same time does away with the birth from the Virgin. With good reason, therefore, he has called the belief in the resurrection the seal of the foundation. « The Lord knows those who are His, and let everyone who names the name of the Lord depart from iniquity. » These are the words of Scripture. But he has set forth both in time: commanding those who have believed that they should both flee from the company of the wicked and not be distressed by their assaults. For from the beginning, he says, God, the Lord of all, foresaw both those who believe and those who are openly to wage war against the truth. Then, by proposing a fitting analogy, he brings him consolation from it.
VER. 20. « But in a great house there are not only vessels of gold and silver, C but also of wood and earthenware; and some indeed for honor, but others for dishonor. » He has likened the world to a great house; and by vessels of gold, those who shine with piety and virtue; by silver, those who embrace the civic life with faith and justice; but by wooden and earthen ones, those who live in impiety and wickedness. But the former were distinguished by nature, whereas the latter were made honorable or dishonorable by choice. For this is what the things that follow teach.
VER. 21. « If anyone therefore cleanses himself from these, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. » Having thus shown that the choice of the better things D depends on the will, he offers him an exhortation concerning the things that must be done.
VER. 22. « But flee youthful desires. » That is, luxury, immoderate laughter, vain glory, and things similar to these. But he also speaks of the things that must be done. « But pursue justice, faith, charity, peace, with all those who call upon the Lord from a pure heart. » For it is possible that we should love all men, since the gospel also commands this.
A However, it is not possible to have peace with everyone, for this requires the mutual intention of both parties. Yet all those who call upon the Lord from a pure heart are of this kind.
v. 23. « But avoid foolish and ignorant disputes, knowing that they breed quarrels. » Such are discussions that arise out of a desire for vanity and not because of any necessity.
v. 24. « But the servant of the Lord must not quarrel. » For it is necessary that he to whom the preaching of the divine teachings has been entrusted should present these without contention. For he adds this:
« But to be gentle toward all, apt to teach, patient, (v. 25) B correcting in gentleness those who oppose. » For he who offers the teaching to those who do not believe with a paternal gentleness, and bears their contradictions with an equable mind, will very often persuade even those who are greatly heretical. He teaches him to persist in the teaching, and not to despair of those who do not easily accept the word of the preaching.
« In case God may give them repentance for salvation, (v. 26) and they may come to their senses from the snare of the devil, having been captured by him for his will. » For it is likely that they may obtain help from above, and escape the snares of the devil, and learn how great the difference is between truth and falsehood. C Then he predicts the corruption of the majority in the churches in the future, teaching him not to be troubled by the slothfulness of some, since in the future others will be much worse.
CHAPTER III
vv. 1-5. « But know this, that in the last days perilous times will come. For men will be lovers of self, lovers of money, boasters, proud, blasphemers, disobedient to parents, ungrateful, wicked, without love, unforgiving, slanderers, incontinent, fierce, without goodness, traitors, headstrong, puffed up, lovers of pleasure more than lovers of God, having a form of godliness, but denying its power. » I consider this the time that was predicted. D For our life is full of these evils, and while we cloak ourselves in the outward appearance of godliness, we construct an idol of wickedness through our deeds. For instead of lovers of God, we have become lovers of money, and we embrace the servitude of passions; and, to speak once for all, it is possible to see in us the rest of what the divine Apostle predicted. He commanded those who were entrusted to the care of Timothy to avoid the company of these people in what follows. For he says: « And avoid these. » And persisting in the accusation, he adds these things:
vv. 6, 7. « For of these are those who creep into...
A houses, and capture silly women laden with sins, led away by divers lusts, ever learning, and never able to come to the knowledge of the truth. » And we see the accomplishment of this prophecy. For many, even though they have the apostolic prophecy in view, openly commit these very sins. Then, by calling to mind ancient accounts, he offers consolation to those who were saddened on account of these things.
Verse 8
« Now as Jannes and Jambres withstood Moses, so do these also resist the truth, men corrupt in mind, reprobate concerning the faith. » It is usual, he says, for tares to spring up with the wheat; the heralds of the truth have always had adversaries. What was more illustrious than Moses in piety? And yet even he had men, charlatans, who openly arrayed themselves against the truth. Now the divine Apostle learned their names not from divine Scripture, B but from unwritten Jewish teaching. And it was likely that the grace of the Spirit revealed this to him as well.Verse 9
« But they shall proceed no further: for their folly shall be manifest unto all men, as also theirs was. » For it is not possible for hypocrisy to remain hidden for long. Nor is this contrary to what was said before. For there he said of them that « they shall proceed further in ungodliness; » but here, regarding the deception which they dared to use, he said, « they shall proceed no further, » meaning that they will not for long hide themselves by feigning piety, but will be exposed with all speed. Having foretold these things thus, he sets himself forward as a pattern for his disciple.Verse 10
« But thou hast followed my doctrine. » That is, the truth of the preaching. « Manner of life: » that conduct which is in action. « Purpose: » thou hast accurately perceived my aim. « Faith: » what disposition I have regarding the Lord. « Longsuffering: » how I bear the trespasses of the brethren. « Charity: » how I am affectionately disposed towards all. « Patience: » C how I bear the attacks of adversaries with a stout heart.Verse 11
« Persecutions, afflictions. » Then he recalls some of them to his mind. « What came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. » He omitted the others and mentioned the dangers that befell him in Pisidia and Lycaonia. For he to whom he was writing was himself a Lycaonian, and these things were better known to him than to others. He also showed forth divine succor, giving courage to his disciple. Then he speaks and, as it were, defines things that accompany those who are the D foster-children of piety.Verse 12
« Yea, and all that will live godly inChrist Jesus shall suffer persecution. » For the common enemy carries on war with them, either through men against men, or through their own thoughts.
A Ver. 13. « But evil men and seducers shall wax worse and worse, deceiving, and being deceived. » For the destroyer of men co-operates with his own, and as if he were a certain trainer of boys, he urges them on to the practice of vice.
Ver. 14. « But continue thou in the things which thou hast learned and hast been assured of. » Keep firm the doctrine, the truth of which thou hast learned by experience. For this is what he says, « hast been assured of. » For he had been an eyewitness of the apostolic miracles, and he himself had performed many such. Then he shows also what faith is to be had in a teacher, making the doctrine stabler by this reason: « Knowing of whom thou hast learned them. » He also recalls to his memory that he was educated in piety.
Ver. 15. « And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. » And since he had testified to such power in the holy Scriptures, he teaches also the utility that arises from them.
Ver. 16. « All scripture is given by inspiration of God, and is profitable. » Using a distinction, he separated the writings of human wisdom. He called that which is divinely inspired, spiritual Scripture. For the grace of the divine Spirit spoke through the prophets and B apostles. Therefore, the holy Spirit is God, if indeed, according to the divine Apostle, the Scripture of the Spirit is truly inspired by God. He also teaches the kinds of utility. « For doctrine: » for what things we are ignorant of, we learn from it. « For reproof: » for it reproves our unlawful life. « For correction: » for it exhorts those who have gone astray to return to the straight way. « For instruction in righteousness: » for it teaches us the kinds of virtue.
Ver. 17. « That the man of God may be perfect, throughly furnished unto all good works. » All these things effect perfection, and reconcile one to the God of the universe. Having thus shown the utility which proceeds from the Scripture inspired of God, he commands it to be delivered to all, and strikes terror with his adjuration.
CHAPTER IV.
Vers. 1, 2. « I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, preach the word. » The divine Apostle indeed fears the accountability, and constantly presses his disciple with C the testimony; but he does this also out of love, wishing to make him illustrious and worthy of respect, and urging him to preach with boldness. Moreover, he has called the Lord the judge of the dead and living, because he also raises the dead, and leads [them to judgment]. D
A And those who are found at the time of the consummation, putting on incorruption, he will require to give an account. "For we shall not all sleep," he says, "but we shall all be changed." B "Be instant in season, out of season." Nothing done out of season is praised. He does not, therefore, command him to preach simply and as it happens, but to consider every time suitable for this. For this is what he himself always continued to do: in prison, and on a ship, and when a table was set. And the events at Philippi, at Troas, and on the sea bear witness to this. "Reprove, rebuke, exhort with all longsuffering and doctrine." The wise physicians do this, too. For they cut the hidden ailment first, and they use harsher medicines, and only then do they apply the gentle ones. It seems, therefore, that reproof is like the incision; rebuke is like the astringent medicines; and exhortation is like the gentle ones. But since it happened that some would not accept the treatment offered, he necessarily gives instructions concerning these as well.
Vers. 3, 4. "For there will be a time when they will not endure sound doctrine; but according to their own lusts they will heap up for themselves teachers, having itching ears; and they will turn their hearing away from the truth, and be turned aside to fables." He used "having itching ears" for "delighting," because the scratching of the ears produces a certain pleasure. Such also are the fabulous teachings, which have pleasure but no profit.
Vers. 5. "But you, be watchful in all things." Carry a vigilant mind. "Endure hardship." Embrace the labors of virtue. "Do the work of an evangelist." Bear with pleasure the dangers you undergo for the sake of piety. "Fulfill your ministry." Whether they believe or not, deliver the teaching. For thus you will do that which is appropriate to your ministry. Then he teaches why he uses many exhortations with him and concerning many things.
Vers. 6. "For I am already being poured out, and the time of my departure is at hand." I am already at the end of the contest. He calls his death a libation, as being blood poured out for piety.
Vers. 7. "I have fought the good fight." For having arrayed myself against the whole host of the devil, I have set up the trophy. "I have finished the race." For having traveled over most of the land and the sea, I enlightened those who were held in the darkness of ignorance. D "I have kept the faith." For no one stole it from me: neither the people, nor a leader of the people, nor a king, nor a tyrant, nor the devil himself. Now he also shows the rewards of the contests.
Vers. 8. "Finally, there is laid up for me the crown of righteousness."
A “Crown of righteousness” he calls that which is prepared for the just, which is given by a just sentence. “Which the Lord will award to me.” When? “In that day.” Whence is this known? “The just judge.” I know him to be just, I know him to be a judge; I am confident in the judgment, and I await the verdict. Then he also offers consolation to all who are nourished in piety. “And not only to me, but also to all who have loved his appearing.” For it is always a time for love; and he who follows the Lord’s laws and conducts his life according to them loves His appearing. For such a person awaits the divine tribunal with good hope. He said these things not boasting, but exhorting his disciple to persist in the contests, since crowns that do not fade are set before him. Then he calls him to himself. “Make haste to come to me quickly.” By “quickly,” he hints that he will soon depart. He also mentions the reason for the summons. B Vers. 9. “For Demas has left me, having loved the present age, and has gone to Thessalonica.” He too was one of the fellow-workers, and one of those very highly praised. For “Demas and Luke, my fellow-workers, greet you,” he says. But Demas, having abandoned the Apostle in the midst of dangers, departed, thinking that his separation was his own safety. Vers. 10. “Crescens to Galatia.” He called the Gauls this; for so they were called of old; and so they are named even now by those who have partaken of external learning. “Titus to Dalmatia.” These are free from that accusation; for they were sent by him for the sake of the preaching. Vers. 11. “Luke is alone with me.” He who wrote the Gospel, and the Acts of the Apostles. “Take Mark and bring him with you; for he is useful to me for ministry.” It is a very great encomium, the testimony of the divine Paul. C Vers. 12. “But Tychicus I have sent to Ephesus.” It is clear from this that the blessed Timothy was not passing his time in Ephesus, but somewhere else at this particular time. Vers. 13. “The cloak which I left at Troas with Carpus, when you come, bring, and the books, especially the parchments.” He called the scrolls “parchments”; for so the Romans call skins. In scrolls, they formerly had the divine Scriptures. Thus, even to the present day, the Jews possess them. D Vers. 14, 15. “Alexander the coppersmith showed me much evil. May the Lord repay him according to his works. Whom also you must beware of: for he has greatly withstood our words.” This is a prediction, not an imprecation. He set this down, moreover, to console the blessed Timothy, and to teach him not to take it hard when he faces the constant
A agitation and uprisings of his adversaries. It is not at all surprising that a coppersmith stirred up commotions and dangers for him; for it is characteristic of those who earn their living with their hands to incite the masses. Thus Demetrius the silversmith set all of Ephesus against him.
VERS. 16. “At my first defense no one took my part, but all forsook me; may it not be charged against them.” He shows a father’s affection for them. For the withdrawal was not out of malice, but out of cowardice.
VERS. 17. “But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed, and all the Gentiles might hear it.” When, having utilized his right of appeal, he was sent to Rome by Festus, he was acquitted after his defense as innocent, and he reached Spain; and having run to other nations, he brought the lamp of doctrine. Therefore, he called that first defense the one which occurred during that journey. “So I was rescued from the lion’s mouth.” He called Nero a lion, as one who was emperor and had proved himself most cruel. B
VERS. 18. “The Lord will deliver me from every evil deed and will save me for his heavenly kingdom; to whom be the glory for ever and ever. Amen.” He did not say, “He will deliver me again from the lion,” but “from every evil deed.” For he knew that he would surely meet the end of his life.
VERS. 19. “Greet Prisca and Aquila, and the household of Onesiphorus.” Once again he has preferred the woman to the man; for she was, in all respects, more zealous and had greater eagerness for good things. Since, however, Onesiphorus was with him, he greeted his household, and by his greeting brought a blessing.
VERS. 20. “Erastus remained at Corinth; and Trophimus I left ill at Miletus.” He added these things to urge him to come, and to teach him that all his acquaintances had departed for various reasons.
VERS. 21. “Do your best to come before winter.” Through all this he signifies his death. “Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brethren.” He inserted the names of the more zealous ones, but called the others by a common title. They say, moreover, that Linus succeeded the great Peter and held the throne of the Church of the Romans after him. C
VERS. 22. “The Lord our Jesus Christ be with your spirit.” He gave him this blessing, and added the customary one: “Grace be with us. Amen.” He joined himself as well to the participation of grace. May it be granted to us also to attain this, through the intercessions of him who wrote and him who received the letters; and may we see them in their eternal tabernacles, not from afar,
as the rich man saw Lazarus, but dwelling nearby and subject to their rule. By the grace and philanthropy of the Lord Jesus Christ, with whom to the Father, together with the all-holy Spirit, belongs glory and magnificence, now and always, and unto the ages of ages. Amen. A The Second Epistle to Timothy was written from Rome, when Paul stood a second time before Caesar Nero of Rome.
OF THE BLESSED THEODORET, BISHOP OF CYRUS, INTERPRETATION OF THE EPISTLE TO TITUS.
ARGUMENT
B The divine Apostle brought the saving doctrine not only to those on the mainland, but also to those who lived on the islands; and besides other places, he illuminated Crete (which is a very large island) with the light of the knowledge of God. Having laid the foundations of piety, he entrusted the remaining administration to the thrice-blessed Titus, whom he honored with many praises in his letters to the Corinthians. He writes to him, first, to teach what kind of men they ought to be to whom the office of the divine ministry has been entrusted. Then, he also accuses some of those who had believed from among the Jews, who were attempting to corrupt the saving proclamation. He also makes mention of the divine economy, showing the cause of it.
CHAPTER I
C Vers. 1, 2. "Paul, a bondservant of God, and an apostle of Jesus Christ, toward the faith of God's elect, and the acknowledgment of the truth which is according to godliness, in hope of eternal life." He names himself a bondservant sometimes of Christ, and sometimes of God, without distinction; for he knows that the dominion is common. And he said that he was appointed an apostle so that those worthy of election might believe, and might acknowledge the truth of piety, and receive the hope of eternal life. Then he shows the antiquity of the divine proclamation.
A (Vers. 3) *But in his own times he manifested his Word through preaching, which was entrusted to me according to the command of God our Savior.* For these things had been decreed from above and before the ages by the God of all, but he made them clear when he tested and also firmly entrusted to me the preaching of the economy.
(Vers. 4) *To Titus, my true child in the common faith: grace, mercy, and peace from God the Father and Christ Jesus our Savior.* Natural generation does not require the consent of the one being born, but the birth of faith requires the agreement of both the begetter and the begotten. For even if he who preaches believes sincerely, if he who hears does not receive the teachings with faith, he cannot be called a son of the one who preaches; for such a kinship resides in the mind and the disposition of the soul. Therefore, "to my true child in the common faith" signifies the virtue of the blessed Titus. For having shared B in the faith with the Apostle, he was deemed worthy to call him father.
(Vers. 5) *For this reason I left you in Crete, that you might amend what is lacking.* He shows that he himself had laid the foundation of piety. For he says, "I left you, that you might amend what is lacking." And pointing out what these things are, he added: *And might appoint elders in every city, as I directed you.* He also tells what he had directed, and what kind of men those who are set over this task ought to be.
(Vers. 6) *If any man is blameless.* Giving no occasion for a reasonable accusation. *The husband of one wife, having believing children, not in an accusation of profligacy, or disobedient.* He requires the same characters as he also set down in the epistles C to Timothy.
(Vers. 7) *For a bishop must be blameless, as a steward of God.* Hence it is also clear that they used to call presbyters bishops. For having said, *that you might appoint elders in every city*, he added: *For a bishop must be blameless.* And in each city it is the custom for there to be not many bishops, but many presbyters.
*Not arrogant, not irascible, not a drunkard, not a striker, not greedy for base gain; (Vers. 8) but hospitable, a lover of good, sober-minded, just, holy, continent.* These things he also said in the epistle to Timothy. He calls the bold man "arrogant"; the "irascible" man is the one who bears a grudge; the "drunkard" is the one who is intoxicated; the "striker" is the one who uses reproofs without reason D.
(Vers. 9) *Holding fast to the faithful word which is in accordance with the doctrine, so that he may be able both to exhort with sound doctrine and to refute those who contradict.* He does not legislate that he should be eloquent, but that he should be...
skilled in the divine oracles. For he who understands these clearly both offers profitable teaching to those who believe, and refutes the falsehood of opponents. Having thus shown the characteristics of the priest, he turns the discourse to accusing those who were attempting to preach certain spurious and corrupted doctrines.
10, 11. "For there are many unruly, vain talkers, and deceivers, especially they of the circumcision; whose mouths must be stopped." He also states the manner of their vain talking: "Who subvert whole houses, teaching things which they ought not, for filthy lucre's sake." Having said this concerning those who teach contrary things, he brings forward a rebuke for those who have been deceived. These were Gentiles, not Jews; and the things that follow clearly teach this.
12, 13. "One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. This witness is true." For Callimachus was not a prophet of the Jews (for the beginning of the poem is his), but he was a poet of the Greeks. B But the poet, because of the tomb of Zeus, called the Cretians liars. And the divine Apostle called the witness true, not confirming the mythical poetry, but refuting the instability of the Cretans' minds; as if to say: "He rightly called you liars," for such you have become. It is likely, moreover, that the one called Zeus died elsewhere, and that these men built the tomb in vain.
For which reason "rebuke them sharply, that they may be sound in the faith" (ver. 14), "not giving heed to Jewish fables, and commandments of men, that turn from the truth." He has called not the Law "Jewish fables," but the interpretation of the Law offered by the Jews. The Lord also blamed them for this matter: "Why do ye also transgress the commandment of God by your tradition?" Yet this "rebuke them sharply" C is not contrary to "In meekness instructing those that oppose themselves." For to those who have not yet believed, the divine teaching must be offered gently and mildly; but those who profess to believe, and try to do things contrary to the faith, it is fitting to heal with sterner medicines. Then he shows the purpose of the legal observances.
15. "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled." For the patriarch Abraham did not receive a law concerning foods, nor did those who were lights of piety before him. But to the Jews He laid down the law concerning these things, contriving something else, concerning which it is not now the time to speak. For to the labor of interpreting, not of accusing the Jews, D
A we have devoted ourselves at present. Concerning these things, the divine Paul again spoke:
VERS. 16. "They profess to know God, but by their deeds they deny him, being abominable, and disobedient, and to every good work reprobate." They maintain indeed that they worship the God of the universe, but they do things directly contrary to what he desires. For he marked off the law for a certain definite time; but they did not fulfill the law during that time, yet after the end of the time, they fight for the law.
CHAPTER II
VERS. 1. "But speak thou the things which become sound doctrine." Do not be troubled, he says, by those who teach the opposite; but present, as you are accustomed, the divine teachings. And he describes what things are fitting for each age.
VERS. 2. "The aged men to be sober." Vigilant, and always sober-minded, and possessing prudence suitable to their age. "Grave." That is, of an orderly appearance. "Temperate." Studious of an honest life. "Sound in faith, in love, in patience." So that they may both believe sincerely, and shine with love toward their neighbor, and bear with a brave heart the troubles brought upon them by the enemies of the truth.
VERS. 3. "The aged women likewise in holy attire." He called those who are old "aged women" (presbytidas), not those who had undertaken any office. By "holy attire" he meant the orderliness of gravity. "Not false accusers, not given to much wine." These things he set down also in the Epistle to Timothy. "Teachers of good things." Then he also says whom and what it behooves them to teach. C
VERS. 4, 5. "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, that the word of God be not blasphemed." For to abandon their husbands under the pretext of piety was a cause for the preaching to be ill-spoken of.
VERS. 6. "Young men likewise exhort to be sober." For this virtue especially adorns youth, since the passion of desire wars more fiercely against it. He then teaches how one must make the doctrine persuasive.
VERS. 7. "In all things showing thyself a pattern of good works, in doctrine." Let your life be an archetype of the words offered by you. For the word, when testified to by deeds, becomes worthy of belief. He also mentions what it behooves one to do. "Incorruptibility, gravity, purity." These are the characters of praiseworthy works. He also speaks of the bounds of sound doctrine.
VERS. 8. "Sound speech, that cannot be condemned." And such is he who is adorned with spiritual grace. "That he who is on the opposite side may be ashamed, having nothing bad to say concerning you."
A Ver. 9. "Exhort bondservants to be obedient to their own masters, to be well-pleasing in all things." "In all things," that is, in those matters which pertain to the bodily service of their masters. For if a master commands one to be impious, he does not order the servant to obey; and this is signified by what follows:
"Not gainsaying, (Ver. 10) not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things." Let them be adorned with goodwill and liberty, and let them take care of the service of their masters. It is clear that he is legislating these things for those bondservants who have already believed. For this is also what he added: "That they may adorn the doctrine of God our Savior in all things." For it is a praise of the divine preaching that servants should have received such a transformation of their mind. Then he teaches the purpose of the divine dispensation.
Ver. 11, 12. "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present age." For this reason the only-begotten Son of God became man, that He might count all men, both masters and servants, worthy of salvation, having prepared [them] also to abandon with impiety their lawless life. He has shown us also the straight path, commanding us to live in godliness and sobriety. He also demonstrates the fruit of good works.
Ver. 13. "Looking for the blessed hope and glorious appearing of the great God and our Savior Jesus Christ." He gave us also the hope of His glorious presence, in which He promised to grant the greatest rewards. He called Christ the "great God," refuting heretical blasphemy. He also reminds [us] of the Lord's passion, confirming what is to come by what has already been done by Him.
Ver. 14. "Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works." For this reason He accepted death for us all, that having dissolved the tyranny of sin, He might deliver us from that bitter slavery, and manifest [us] as His own people, a lover and zealot of praiseworthy works.
Ver. 15. "These things speak, exhort, and rebuke with all authority. Let no one despise you." Instead of "despise," it says "disdain." For it behooves one who has been instructed in divine teachings not to do this remissly, nor with any timidity, but to teach and rebuke with boldness where it is necessary. D