not by grace, but by nature. Since the Son A vivifies by nature, just as the Father is by nature the vivifying God. And again to Martha: "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live." And again: "He that hath seen me hath seen the Father. Dost thou not believe that I am in the Father, and the Father in me?" And again: "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." When Philip said: "Show us the Father, and it sufficeth us," the Lord, seeing that it is impossible for God to be seen with bodily eyes, and knowing that the knowledge of Him is the knowledge of the Father, as He is of the same substance with Him (for those of the same substance have one and the same knowledge), rebukes him slightly, saying: "Have I been so long time with you, and yet hast thou not known me, Philip?" Indeed, he had known Him as a man; but he is rebuked because he had not recognized Him as God through faith and the eyes of his mind. For if he had known Him as God, he would have known the Father also; for he who only knows Him as man has not immediately known the Father, for the Father is not a man. Furthermore, this knowledge—namely, to know God the Father and Jesus Christ Himself—is eternal life. And indeed, to be ignorant of this is eternal death. Thomas also called Him who was touched "Lord and God." And he indeed is reproved, as one who had not believed before he saw; but blessed are they who have not seen, and yet have believed. Furthermore, the apostle Paul says: "When God shall judge the secrets of men by Jesus Christ according to my gospel," [who is] "God over all, blessed for ever." And in the Epistle to the Ephesians: "When the fulness of the time was come, God sent forth his Son, made of a woman, made under C the law." And in the Epistle to the Hebrews: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. 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 house are we," by saying that Jesus was made as a man and comparing Him with Moses, he adds that He is worthy of greater glory than him; and furthermore, of such and so great glory as the Maker surpasses the work, and the son surpasses the servant. So that Moses was indeed a God-bearing servant, but Christ is God and Lord dwelling in His own house; whose house we are. "For we are the temple of God, and the Spirit of God dwelleth in us." Jesus, therefore, is God; God, I say, the Creator by nature. For those who are made like to God by the participation of grace are not also the creators of things.
A Are not all these things which have been said concerning Him who was born of Mary and crucified, most clearly manifesting Him to be God and man, to those who possess understanding? But the darkness of vainglory, like a rheum settling upon the intellectual eyes of heretics, does not allow the illumination of the Gospel to shine through to them. For you cannot believe, who receive glory from men, and seek not the glory that is from God alone. But we, to whom it has been granted by God, having fled from superstitious delusion and come to be with God, thus think, thus reason, and thus preach—one God the Father, one God the Son, one God the Holy Spirit; one God, the three being conceived together, each God by Himself, one God the three, the one by reason of the monarchy, the three by reason of the properties. For there is one nature in the three hypostases, and the derivation of those things which are from Him is towards the One. Therefore, there is one God, the three, and the nature—that is, the divinity—is perfect in each of the hypostases; wherefore each by itself is perfect God. One God the three; for God is, and His Word is, and His Spirit is, one God; just as man, and his word, and his spirit, are not three men, but one. Each is perfect God; for the Word of God and His Holy Spirit are not powers without substance, nor poured out into the air, but each is subsistent and perfect, so that God would not be composite, [consisting] of imperfect things to become perfect; but one perfect [God] in three perfects, B more than perfect and pre-perfect.
43. We believe and unhesitatingly preach that the same One who was begotten of the Father before the ages, the only-begotten Son and Word, consubstantial with the Father, Son by nature, through whom all things were made, in the last times by the good pleasure of the Father was conceived in the all-immaculate and all-pure womb of the holy Virgin, as it were divine seed, and became incarnate without seed, without change, and without alteration; that is, He subsisted in Himself flesh animated by a rational and intellectual soul, and became perfect man, along with remaining what He was, perfect God. The holy Virgin conceived not a man, C but God by nature, the eternal Son and Word of God to be incarnate of her. For in every woman, conception takes place from seed cast by a man, and the conception is of the seed of the man, and the seed is the hypostasis, as at the moment of conception the woman provides her own blood, and as a result of the union and the subsistence of the [woman's] blood in the seed of the man, the seed itself becomes the hypostasis for them, both for itself and for the feminine blood, the seed becoming the source of their hypostasis. But it is not thus in the case of the holy Virgin; for the conception was not from the seed of a man, but after the consent of the holy Virgin, the Holy Spirit came upon her, according to the word of the Lord which the angel spoke, purifying her D and granting her the power, through which...
she could receive the Godhead of the Word. A And then the subsistent Wisdom and Power of God the Most High overshadowed her—the Son of God, who is consubstantial with the Father—and He formed for Himself, from her holy and most pure blood, a body animated by a rational and intelligent soul, having Himself become its hypostasis. And thus, being God by nature from the Father, He also became man by nature from His mother. And He is the selfsame one: truly perfect God, and truly perfect man without deceit, one hypostasis in two inseparable natures. For we do not confess a man who has been deified, but God who has become incarnate and has become man. * And the Word was made flesh. * We teach that He is both whole God and whole man, with His super-divine Godhead, and we declare one incarnate nature of God the Word. We also know and proclaim two births of Him who is by nature the Son of God and God: one from the Father, before the ages, bodiless and without cause; † B and one in the last times, for the sake of our salvation, incarnate and made man from the holy Virgin, bodily and temporal. Wherefore we proclaim the holy Virgin as Theotokos [Mother of God], since she gave birth in body and in truth to God who was incarnate from her. We know her also as Christotokos [Mother of Christ], for she gave birth to Christ. But because the God-hated Nestorius abused this word for the destruction of the name Theotokos, we do not name her Christotokos, but rather name her Theotokos by the better title. For there were other mothers of prophets and kings who were Christotokoi [Mothers of Christ], but the holy Virgin Mary alone is Theotokos. C Furthermore, we know the two natures of Christ, who is the one Son of God, and two natural wills and operations. For He works and wills in each form that which is proper to it to will, in communion with the other; and we worship the Trinity even after the incarnation of the Son of God: one Father, one Son of God and of the Virgin, the same who is God and man, and one Holy Spirit, unto the ages of ages. Amen.
* John 1:14. † (2) Sine causa.
FRAGMENTS
In the manuscript of Saint Hilary, at the end of the dissertation of our John of Damascus concerning the two wills, which is the last of the works of this holy Doctor contained therein, there is an excerpt which follows here, and which like the rest is attributed to the same author. However, there appears to be some transposition in the title due to an error on the part of the scribes, and I think it should be read in this way: "If man is [composed of] two natures, it is necessary that in Christ, who is at once God and man, we say there are three natures and three operations, as Severus argued." Indeed, in book III of *De fide orthodoxa*, ch. 16, a similar title is read: "Against those who say: If man consists of two natures and operations, it is necessary that we speak of three natures and three operations in Christ." For when the Fathers of the Church, in explaining the faith regarding the union of a twofold nature in Christ, used the example of man, who is composed of body and soul, as if of two natures, Severus and his Monophysites took this as an occasion to raise an objection, [arguing] that it follows from this doctrine that three natures must be declared in Christ, namely body, soul, and deity. The author refutes this in that fragment, which was previously published by Combefis in volume II of the *Auctarium Bibliothecae Patrum Graecorum* after the dissertation *De duabus voluntatibus*.
ANSWER
A to those who say, "If man is two natures, it is necessary that we say there are three natures in Christ, and as many actions," as Severus objected.For that miserable Severus, when he had invaded the See of Antioch, strove to avenge the heresy of Manes, Apollinaris, and Eutyches, disturbing the peace of the Churches as much as he could. Being driven from Antioch as guilty of sedition, he fell upon Alexandria like a storm. Where, as another tempest was rising against the people, a certain man named Julian, bishop of Halicarnassus in Asia, a most bitter defender of the Eutychian heresy, threw everything into confusion and turmoil. For while Severus professed one nature, he nevertheless admitted a difference in Christ, but Julian, while also saying there was one nature as Severus did, wished to have all difference removed; both of those impious men became the authors of every disturbance and tempest, "not understanding," as the Scripture says, "either what they say, or concerning what they affirm,"B taking as an example of the divine union man, who consists of soul and body, and saying: "Therefore you admit three natures." But let those unlearned and ignorant men know that we speak of two natures, not of God and flesh, nor of God and soul, but of God and man. For the nature of a part is not strictly the nature of man. For the parts of man are indeed soul and body: but the parts of the parts are the divisions and subdivisions which exist in them. And the parts of Christ remain unconfused, namely Deity and humanity. But soul and body are not parts of Christ, but parts of a part. For the parts of the parts are [those] of man; in the soul, for instance, which is a rational substance and an incorporeal quality, endowed in itself with mind, and sense, and reason. From which other things of reason C
A have dominion, one being irascible, and another concupiscible. And of these, one is the faculty of conceiving and thinking, another the power of memory and counsel, another of appetite and attraction, and yet another of necessary defense. Most others, in turn, are divided from these. But let us not inquire here whether these exist in the soul as parts or as powers. Furthermore, in the body, there is a division into similar and dissimilar parts; and of these, again, into head, hands, and feet; and these themselves are divided into bones, flesh, and sinews; B and these into the four elements; and these, finally, into matter and form. Moreover, physicians discourse on many other things regarding the natural faculties, of which they name one the power of attracting, another of retaining, another of altering, and another of excreting. There is also much on sense and imagination, and on the vital and organic spirit by which the body is preserved and held together, which is said to be something entirely different from that which is rational. As, therefore, it is sufficient, in order to set forth all these things, to speak of the flesh and body of man, so it should suffice to speak of man and the nature of man, so that we may signify and set forth all [the elements] of which he consists C and in which he is recognized. But those [heretics] do not bring these things forward to show man to be perfect, but to calumniate the Lord and to make Him alien to human nature, so that either He did not take up from the beginning that which was ours, or He did not keep intact that which He had from us. The book of the holy and blessed John Mansur of Damascus, which is called the *Pandects*, is brought to an end.
Of John, monk and presbyter of Damascus, surnamed Mansur, on Theology: By what reason man bears the image of God.
That man is the image and likeness of God is manifest from the fact that there are three properties of his soul, which is endowed with intellect and reason: namely, mind, word (or reason), and spirit; D just as in the divine nature there are the Father, the Son, and the Holy Spirit. For just as the Father is Father and not Son; and the Son is Son and not Father; and the Holy Spirit is the Holy Spirit and not the Son or the Father; in the same way, the mind is mind and not the word; the word is word and not the spirit; and the spirit is spirit and not the word or the mind. Therefore, they are neither confounded by unity nor divided by number. For the three are one, and the one is distinguished into three, which are of the same nature and substance, and exist together always.
The Same. We are taught the doctrine of the Trinity not so much from divine Scripture as from the order and series of nature.
The Same, on theology. When there is speech about God, one God is celebrated and worshipped in three hypostases; and there is one Deity, one nature, one power and potency, one will; and three persons, and three hypostases, each
with its own property. For the property of the Father is unbegottenness; the property of the Son is generation; and the property of the Spirit is procession. God A the Father is without beginning; God the Son is co-without-beginning, even if he is from the Father; God the Holy Spirit is co-eternal and co-without-beginning, proceeding from the Father, not generated filially as a Son, but by way of procession. The three are one in Godhead, although in three hypostases.
In the dispensation of God and the Word of God, which by the good pleasure of the Father and the cooperation of the Holy Spirit became flesh, we confess two natures and one hypostasis; one, I say, the Son, our Lord Jesus Christ, God at once and man, and one person; but two wills and two operations, B each nature with its own property, without division and without confusion. For it is the property of the Godhead to raise the dead and to perform divine miracles; but it is the property of the humanity to be hungry and thirsty and weary, and to endure sufferings. For he was united to the flesh without confusion and without division, with which flesh he was taken up, and sat at the right hand of the Father, and shall come with glory at the end of the ages to judge the living and the dead, God incarnate.
Concerning the Animate.
Animate is called that which is nourished, and grows, and generates what is like itself. This is divided into three: into animal; but the animal does not have only these three natural motions, but also that of moving from place to place; into plant; this has only those three; into zoophyte; the zoophyte is the mean C between the animal and the plant. For as it has the three of the plant, and in addition to the three, the motion from place to place of the animal, it exists as the mean. For it also has motion, but not from place to place, but by contraction, if anyone touches it.
The body is divided into animate and inanimate; the animate into sensitive animal and insensitive; the animate into zoophyte and plant; the zoophyte into fig-tree; the plant into herb, shrub, tree; the animal into rational and irrational; the rational into mortal and immortal; the immortal into angel, demon; D the mortal into man, ox, dog, and the like.
Innovation is a thing differing from the limits and laws of nature. Dispensation is a thing which ought not to happen; but it happens by condescension and for the benefit of some. Of existing things, some are essence, some are aptitude, and some are act.
*Post Dialecticam nostri auctoris isthæc etiam alia subjiciuntur in eodem codice Sancti-Hilarii.*
The parts of the soul are three.
Concupiscible, irascible, rational. The most holy mind sits as if on a throne in four virtues: prudence, fortitude, justice, and temperance.A The Law is threefold: natural, written, and the spiritual law of grace. The body, like another world, consists of four parts, but the soul within it is tripartite, prefiguring the holy Trinity and animating this body by its operations. We call the soul tripartite, for it is endowed with rational, irascible, and concupiscible faculties. By the rational, it reasons and understands; by the irascible, it uses strength against the demons, struggling against them manfully; by the concupiscible, it loves God. This concupiscible part is further divided into three: the divine, the natural, and the middle one, which is carnal and may be called diabolical. The divine is that which loves God; the natural is that which loves things consistent with nature; the carnal is that which loves things contrary to nature, such as—by nature, marriage; contrary to nature, fornication and the like.
In another work I found: The soul has five powers—mind, thought, judgment or opinion, imagination, and sense. The mind is the intellectual sense of the soul, by which it can behold things directly and without search. Thought is the power of the soul by which it can know things through reasoning; it is called *dianoia* because it opens a certain way. Opinion is a faculty of the soul that is not strictly rational, by which it knows things without their causes. Imagination is a power of the irrational part of the soul. Sense is the power of the soul that perceives things immersed in matter. B
Concerning union, by the Damascene
Union is the communal concurrence of things that were distant. It happens in twelve ways: by tempering, by heaping, by mixing, by commingling, by fusion, by harmony, by juxtaposition, by coalescing, by essence, by relation, by composition, and by subsistence alone.And it is by tempering, as in fluids, for example, wine and water. By heaping, as in dry things, wheat and barley. C By commingling, as between wet and dry, earth and water. By mixing, as in various flours. By fusion, as in things that melt, gold and silver, wax and pitch. By harmony, as in stones. By juxtaposition, as in planks. By coalescing, as with a lamp, when light comes from fire and is again united with the fire. By essence, as in individuals, Peter and Paul, or these or those horses, or oxen, or other animals. D
A By relation, as in the case of friends and wills consenting to will one and the same thing. By composition, as in the case of soul and body. But "by hypostasis" is said only of the union of divinity and humanity in Christ. For the two natures have one person, and not two, as Nestorius raved. This union is also said to be substantial, and true, and not imaginary. Furthermore, in another way, union by hypostasis is the concurrence of things of diverse essence into one hypostasis, while each retains its natural property after the union.
576 Another fragment of Damascenus, which I found in the handwritten Thesaurus of Nicetas Choniates, of which the most illustrious and learned Mr. Baluze most kindly provided me with a copy, as he did of many other things: it is found in book XXIII, where there is a dispute against Soterichus Panteugenus, who said that the sacrifice is offered by the Son to the Father alone: whence Leo Allatius transcribed that along with other passages of the Fathers and published it in his *Vindiciae synodi Ephesinae*, p. 596.
Damascenus. B Does the God and Father of all act as God, or as Father? But if as Father, his will will be different from that which is the Son's; for the Father is not the Son. But if as God, and the Son and the Holy Spirit are also God, then the will is of the nature, or natural. Do you, therefore, forming an argument in this same way, ask: "Did the God and Father of all receive the blood of the Only-begotten as Father, or as God?" But if as Father, his capacity and operation will be different from that which is the Son's; for the Son is not the Father. But if as God, and the Son and the Holy Spirit are also God, then the Holy Trinity itself, as God, received the blood of the Only-begotten, who is one of the holy Trinity.
The following I found in the *Catena Regia* on Luke, cod. 2440, in chap. III, v. 13.
Damascenus. C And the Spirit descends upon the apostles. For He is God, and God is a consuming fire. For this reason Christ is said to baptize with fire, because He poured out the grace of Christ upon His holy disciples in the form of fiery tongues, or also because of the punishing power of the future fire; for that last is also a baptism, not saving, but one by which wickedness is abolished (for then nequity and sin no longer have a place), but it punishes without end.
Damascenus. Since the word "spirit" is understood in many ways, its meanings must be set forth. Therefore, the Holy Spirit is called Spirit. The powers of the Holy Spirit are also called spirits, as in that passage: "Seven spirits shall rest upon Him." For I believe the operations of the Spirit are called spirits by Isaiah. The good angel is also a spirit, according to that: "Who makes His angels spirits." The demon is also a spirit, as that which says: "The mute and deaf spirit." The soul is also a spirit, as when it is said: "Into Your hands I will commend my spirit." And there are times when the mind is also called spirit.
The spirit is also the wind, as the text says: "The spirit blows where it wills." The spirit is also the air. B
OF JOHN OF DAMASCUS, ON THE MACEDONIAN MONTHS, FROM ECCLESIASTICAL TRADITION.
The pagans say that there are twelve zodiacal signs composed of stars in the heavens, which possess a motion contrary to the sun, the moon, and the other five planets; and that the seven planets pass through these twelve signs. The names of the seven planets are these: Sun, Moon, Zeus, Hermes, Ares, Aphrodite, Kronos. They call them planets because they possess a motion that is contrary and opposite to the heavens. They say that in every sphere of the heavens there is one of the seven planets: in the first and highest, Kronos; in the second, Zeus; in the third, Ares; in the fourth, the Sun; in the fifth, Aphrodite; in the sixth, Hermes; in the seventh and lowest, the Moon. The Sun, therefore, produces one month for each zodiacal sign, and through the twelve months it traverses the twelve signs. These are the names of the twelve signs, and their corresponding months: 1. Aries, receives the sun on the twenty-first of the month of March; 2. Taurus, on the twenty-third of April; 3. Gemini, on the twenty-fourth of May; 4. Cancer, on the twenty-fourth of June; 5. Leo, on the twenty-fifth of July; 6. Virgo, on the twenty-fifth of August; 7. Libra, on the twenty-fifth of September; 8. Scorpio, on the twenty-fifth of October; 9. Sagittarius, on the twenty-fifth of November; 10. Capricorn, on the twenty-fifth of December; 11. Aquarius, on the twentieth of January; 12. Pisces, on the twentieth of February. The Moon, however, traverses the twelve signs in each month, and being lower, it travels through them more quickly; just as if you were to make one circle inside another circle, the inner circle will be found to be smaller. Thus, the path of the Moon, being lower, is shorter and is completed more swiftly. C D
CONCERNING VARIOUS MONTHS. MONTHS ACCORDING TO THE ROMANS.
1. March, 31 days: Eat sweet food, drink sweet drink. 2. April, 30 days: Do not eat radish. 3. May, 31 days: Do not eat the extremities (feet/head) of animals. 4. June, 30 days: Drink a little water. 5. July, 31 days: Abstain from sexual relations. 6. August, 31 days: Do not eat raw greens. 7. September, 30 days: Do not eat milk. 8. October, 31 days: Abstain from acidic food. 9. November, 30 days: Beware of bathing too often. 10. December, 31 days: Do not eat cabbage. 11. January, 31 days: At the twelfth hour, drink a little pure wine. 12. February, 28 days: Do not eat beet.
FRAGMENTS
Months according to the Jews. 1. Nisan. 2. Jar. 3. Sivan. 4. Thamuz. 5. Ab. 6. Elul. 7. Tisri. 8. Marchsouan. 9. Chasleu. 10. Tebeth. 11. Sabat. 12. Adar.
Months according to the Macedonians. A 1. Taurus. 2. Geminus. 3. Cancer. 4. Leo. 5. Virgo. 6. Libra. 7. Scorpius. 8. Sagittarius. 9. Capricornus. 10. Hydria. 11. Pisces. 12. Aries.
Months according to the Greeks. 1. Xanthicus. 2. Artemisius. 3. Dæsius. 4. Panemus. 5. Lous. 6. Gorpiæus. 7. Hyperberetæus. 8. Dius. 9. Appellæus. 10. Audinæus. 11. Peritius. 12. Dystrus.
Months according to the Egyptians. 1. Pharmuthi. 2. Pachon. 3. Pauni. 4. Epiphi. 5. Mesori. 6. Thoth. 7. Paophi. 8. Athyr. 9. Chœak. 10. Tybi. 11. Mechir. 12. Phanemoth. B
NOTES (1) According to the Macedonians: namely the Europeans, not the Asiatics. The Macedonians, who under Alexander the Great occupied Asia and Syria—concerning whose solar year Ussher wrote a dissertation, as did subsequently the most eminent Cardinal Noris. The Athenians called their months by other names.
ADMONITION ON THE PASCHAL CANON
The Paschal Canon, or table for finding the day of Easter, which I exhibit here, I have found in two Royal codices, as well as in chapter 10 of the Computus of Isaac Argyrus, which Petavius published in his *Uranologia*; others also have codices from various European libraries, and everywhere the name of Saint John of Damascus is prefixed to it. In the Royal [codex]: "This is the Paschal Canon of Saint John of Damascus." In another: "Paschal Canon, composed by the grace of God by our holy Father, the Damascene." Finally, in Argyrus, chapter 10: "Table of the venerable and great Easter, established by our holy and God-bearing Father John Damascene." That our John Damascene is its author, I could not prove better than by citing the judgment of the most learned Petavius, in which he notes the carelessness and lack of precision of Isaac Argyrus regarding this Canon, on page 320. "The Paschal Canon," he says, "which he proposed in chapter 10, and whose Paschal boundaries Nicephorus anticipated by two days, he suspects was composed 608 years before he set forth these things. Because he claims it is delayed by two days from the Jewish Passover; yet he asserts that those two days have not yet been fully completed: but that three hours remain of them, to exhaust which thirty-eight years are required. Since at the beginning of the cycle (this is the Dionysian year of Christ 1373) the Jewish full moon falls three hours evenly after the rising of the sun on the 8th day of April. It was the Constantinopolitan year 6881. Therefore after thirty-eight years, namely in the year 6919, which is 1411 Dionysian, a full *proleipsis* (anticipation) of two days will occur, he says." Such is Argyrus. And indeed, truly in that year which he mentions, 1373 of Christ, the Jewish full moon happened about three hours after sunrise. It was the Jewish year 5133, whose Tisri began on August 30, the second day of the week, in the year of Christ 1372, with the Roman solar cycle IX, letter D. C. For its character was 2, 3, 606. But the Nisan character was 5, 20, 757, day of the week on account of the shift; March 25, Roman solar cycle X, letter... in the year of Christ 1373. Therefore the full moon occurred on April 8, the 6th day of the week... after sunrise. For the Jewish calculation begins from sunset. But the man's amazing stupidity: who has not noticed that the Paschal boundaries which are described in this table, to which the Damascene is inscribed as author, are none other than the Nicene ones, which Theophilus, Cyril, and the Catholics subsequently used. But Isaac thinks that Canon was composed and the boundaries established around the year of Christ 765. For with 608 subtracted from 1373, there exists the year 765. Certainly John of Damascus lived in this century, who could have been the creator of this resourceful table: yet he did not institute the boundaries. But that which I warned of before deceived Argyrus. He thought that at the time when the Paschal boundaries were fixed, the full moon fell on them: which did indeed happen in the age of the holy Damascene; when long ago, in the Nicene century, the full moons occurred almost two days earlier. John of Jerusalem reports in his Life that the Damascene was very skilled in astronomy, and says this can be gathered from those few things which he wrote for the education of the less learned: among which, indeed, was this Paschal Canon. Moreover, the occasion for composing, or rather transcribing, this may perhaps have been given to our Damascene by the dissension of the heretics from the Catholics, which Theophanes reports to have happened in the year of Copronymus, that the Catholics celebrated Easter on the sixth day of April, the heretics on the 13th, which however the most learned Antonius Pagi observes should be rejected to the year of the same Copronymus and of Christ 759, and that our Gauls, according to the Victorian cycle, along with the Alexandrians, celebrated the festival of Easter just the same, and thus even with the Coptic Jacobites, whom the Syrians of the same sect imitated.
PASCHAL CANON OF ST. JOHN OF DAMASCUS. THE CYCLES OF THE SUN.
239 A 580 PASCHAL CANON OF ST. JOHN OF DAMASCUS. THE CYCLES OF THE SUN. B The Legal Passover. C The Foundations of the Moon.
[Table of Paschal dates follows, covering the 19-year cycles and solar years A through 18]
240 D (*) The first of these numbers denotes the first day of Apocreos [Meatfare]; the second, the Paschal [date]; the third, the number of days of the Apostles' fast; and so with the others.
581 PASCHAL CANON OF SAINT JOHN DAMASCENE
[index: entries preserved]
The sixth fragment which I append is an epistle, transcribed from the Baroccian codex no. 10, which they say was written 306 years ago; however, it labors under many errors, which can barely be rectified.
Epistle of the most blessed and most excellent philosopher, the lord John, presbyter of Damascus, sent to a certain person: What is man?
Man is a rational, mortal animal, capable of intellect and learning. It consists of four elements, that is, of blood, phlegm, yellow bile, and black bile. And the blood is in the heart, and the spirit is likewise in the heart. Yellow bile is in the liver and the stomach; black bile is in the spleen and the kidneys; finally, phlegm is in the brain and the lower part of the belly. And those who consist of pure blood are always of a cheerful and pleasant countenance, are inclined toward amusements and laughter, and blossom with a comely and radiant complexion. Those who are of yellow bile are sharp-tempered, rash, and bold, prone to anger, and bitter, constantly changing color. Those who are of black bile are sluggish, faint-hearted, of frail health, lazy, and timid. Those, finally, who are phlegmatic are sad, indeed even cold, forgetful and oblivious, given to sleep, and of a pale color. A Moreover, in childhood, blood abounds until the fourteenth year. In adolescents, yellow bile abounds until the twenty-eighth year; black bile is more abundant in the prime of life until the forty-second year. Finally, in the elderly, phlegm prevails until the eightieth year. Wherefore children, on account of their blood, are hot and moist; adolescents, because of yellow bile, are hot and dry; those of prime age, because of black bile, are cold and dry; and the elderly, on account of phlegm, are cold and moist.
The temple of the head is the ruler of the body; and insofar as the brain is well-disposed and healthy, all the members of the body enjoy peace. Furthermore, power and sagacity are sent from the liver to the brain, in which is the seat of the soul, and the deep reservoir and abyss of thoughts. The head has five sutures. Indeed, a head is also found which has only one suture, whence it happens that it obtains health and soundness in every part. But the brain has three meninges or membranes, of which the first is the succinctoria; the second presents the appearance of a fence; and the third... There are also three parts of the brain; of which the first is varicosa, the second..., and the third is capable of intelligence. C It is, moreover, hot by its own substance. The brain differs from the marrow, in that it is white and void of blood, whereas the marrow is squalid and bloody. The body of the man consists of four elements, since it has within itself blood, phlegm, yellow bile, and black bile. Each one of these humors creates its own proper place. The blood holds the right part above the liver; yellow bile, the left part above the spleen; black bile, the loins above the kidneys; and phlegm,, the chest above the...
lung. And the blood is warm, moist, and sweet; yellow bile is warm... A
VARIOUS READINGS
• Read πνεύμονος.583 ADMONITION TO THE ORATION ON THOSE WHO HAVE DIED IN FAITH
The most learned Leo Allatius, in his second dissertation *On the Ecclesiastical Books of the Greeks*, freely declared that the Oration *On those who have died in faith* is not by John of Damascus; he also confirmed the same in his diatribe *On John of Damascus and his Works*, primarily because of the dissonance of style and diction, and also because of the iambics that occur in it, which do not reflect the vein and genius of our author. He was supported in this by our own Combefis, in volume II of his *Auctarium Bibliothecae Patrum Graecorum*, in a final note on the historical oration *On the Restoration of Images*, where he mentions the fables of the salvation of Trajan and Falconilla from the underworld, which he says were a great shield for the Greeks, just as they feigned that Emperor Theophilus had been delivered. Although, he says, the Damascene is older, in whose name the Greek ecclesiastical books have inscribed that oration, the style, when compared to the other dogmatic or B *festal* works of the Damascene, would persuade one not lightly that it belongs to another. You may certainly see that it is rhythmic rather than oratorical, and otherwise than speaks the purity of that Chrysaor. But it is no surprise that the Greeks could be imposed upon in this way by the name of the Damascene, since we ourselves were imposed upon in the sermon on the Assumption of St. Mary in the name of Jerome, etc. Such, indeed, is the opinion of that learned man; who nonetheless changed his mind and words when, in the *Bibliotheca Concionatoria*, he published in Latin that oration of which we now speak. For in the Preface he declares that he does not find in it such great defects of diction as Allatius did. But, having diligently examined the matter and weighed the arguments on both sides, I confess that Leo’s opinion, which was Combefis’s first, pleases me more, an opinion which I also defend in a separate and more extended dissertation on the prayers offered for the dead according to the doctrine of the Eastern Church. Here I shall merely say that I recognize the speech of my Damascene nowhere in this sermon. Nor should the titles C of the compilation, which I found in the Basel edition and in two Colbert manuscripts, nos. 7 and 2443, create any illusion: the first of which is, *Of John, the humble monk and presbyter of Damascus, on those who [are] in faith*, etc.; the second, *Of John the monk and sinner of Damascus, on those who [are]*, etc. These were certainly familiar enough to our humble Damascene. For they could easily have been transcribed and borrowed by scribes from his other genuine works, to which he had prefixed similar inscriptions. This is proven by the discrepancy of both Colbert manuscripts in reporting that title. The Greeks recite this oration every year in their churches on the Saturday of the *Apokreo*, or Carnival, on which day they make a commemoration of all the faithful departed.
I have been unable to find anywhere the old Latin translation of this oration, which Saint Thomas had consulted. Johannes Oecolampadius prepared another, and dedicated it to Conrad Peutinger in the year 1520, at which time, our Gravius says, he was still campaigning in the camp of the Church and had not yet cast off the Brigittine cowl. Ludovicus Nogarola later composed another. The fourth is by Jacques Billius, which Combefis D deemed should be changed here and there, having corrected the Greek diction against several manuscript codices: to whose labor I have not hesitated to add my own hand once again, according to custom.
OF THE BLESSED JOHN, ON THOSE WHO HAVE FALLEN ASLEEP IN THE FAITH, AND HOW THEY ARE AIDED BY THE LITURGIES AND ALMSGIVING PERFORMED ON THEIR BEHALF.
A 584 1. When sweet and exquisite dishes are set out, it often happens that not only the hungry are drawn to eat, but sometimes even those who are already sated are stimulated to do so; just as, with most sweet and fragrant beverages, not only those who are thirsty, but even those who have slaked their thirst are wont to be enticed to drink. Similarly, those who crave wealth, when they have attained the most ample riches, are always driven by covetousness to seek opportunities from every quarter by which they may increase their resources day by day. In the same way, O most excellent members of the Church of God, priests and Fathers, brothers and mothers, and dearest children, it is not a famine of divine utterances, nor any thirst for sacred teachings, nor again a lack of divine knowledge that induces you to sit down at these banquets of discourse which we now set before you; but a desire, truly most abundant in divine graces, which moves us from virtue to virtue, from grace to grace, and from memory to recollection. For often that which has escaped those of mature age, a child has found; and what the wise have overlooked, the unlearned have stumbled upon; and what has been hidden from masters has become obvious to disciples. Although, I am not permitted to use such language toward you; but rather, like those who have gathered a cluster of grapes left after the vintage, or an ear of corn omitted after the reaping of the harvest due to the sheer abundance of produce, or even a few apples after the orchard fruits have been gathered, so shall we, with the help of Christ, who is the true God and who confirms the word through deeds and proofs, entertain those who wish it with these banquet dishes.
B 2. Therefore, that serpent who writhes and is slaughtered, the enemy who is the author of blood-guilt, tormented in his inmost vitals by all excellent and God-pleasing actions and thoughts, he who is struck down by brotherly love, shattered by faith, put to death by hope, and shaken by mutual compassion—that lawless one, I say, has attacked some with a crude and alien...
[GREEK COLUMN] τριον, καὶ τῶν ἱερῶν θεσμῶν εἰς ἅπαν ἀντίθετον ὡς ὅτι τὰ μετά θάνατον πάντα τὰ θεοφιλῆ ἔργα οὐδὲ τοὺς προλαβόντας ὀνίνησιν. A ὁ 'Απέκλεισε γάρ, φησίν, ὁ Θεὸς κατ' αὐτῶν· καὶ, « Κομιεῖται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθόν, εἴτε φαῦλον· » καὶ, ὅτι « Ἐν τῷ ᾅδῃ τίς ὁμολογήσεταί σοι; » καὶ πάλιν, « Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· » καὶ, « Ὅτι ὃ ἔσπειρεν ἕκαστος, τοῦτο καὶ θερίσει. » Ἀλλ᾽, ὦ σοφοί, εἴπωμεν πρὸς αὐτούς, ἐρευνήσατε καὶ διδάχθητε, ὅτι πολὺς μὲν ὁ φόβος τοῦ τῶν πάντων Δεσπότου Θεοῦ, πολλῷ πλέον ἡ ἀγαθότης· καὶ φοβεραὶ μὲν αἱ ἀπειλαί, ἀνείκαστος δὲ ἡ τοῦ Θεοῦ φιλανθρωπία· καὶ φρικταὶ πάλιν αἱ καταδίκαι, ἄφατον δὲ τῶν οἰκτιρμῶν αὐτοῦ τὸ πέλαγος.
γ΄. B Ἴδετε γὰρ τί φησιν ἡ θεία Γραφή· ὡς Ἰούδας ὁ Μακκαβαῖος ἐν τῇ Σιών τῇ πόλει τοῦ Βασιλέως τοῦ μεγάλου, ὁπηνίκα τεθανατωμένον εἶδε τὸν ὑπ' αὐτὸν λαὸν ὑπὸ τῶν ἀλλοφύλων ἐχθρῶν, ἐρευνήσας αὐτῶν τοὺς κόλπους καὶ τούτων ἔνδοθεν εὑρὼν εἰδωλεία, ἐξιλασμὸν αὐτίκα ὑπὲρ ἑκάστου τούτων πρὸς τὸν εἰς οἶκτον ἕτοιμον Κύριον προσενήνοχε, πανευσεβῶς ποιήσας καὶ φιλαδέλφως λίαν, ὅθεν καὶ παρὰ τῇ θείᾳ Γραφῇ, ὡς ἐν πᾶσι, καὶ ἐν τούτῳ τεθαυμάστωται. Οἱ δέ γε μύσται καὶ αὐτόπται τοῦ λόγου, οἱ τὸν τοῦ κόσμου γύρον ζωγρήσαντες μαθηταὶ τοῦ Σωτῆρος καὶ θεῖοι ἀπόστολοι, ἐπὶ τῶν φρικτῶν καὶ ἀχράντων καὶ ζωοποιῶν μυστηρίων μνήμην ποιεῖσθαι τῶν πιστῶν κοιμηθέντων ἐθέσπισαν· C ὁ καὶ κατέχει βεβαίως καὶ λίαν ἀναντιῤῥήτως ἡ τοῦ Χριστοῦ καὶ Θεοῦ ἀπὸ περάτων μέχρι περάτων ἀποστολικὴ καὶ καθολικὴ Ἐκκλησία, ἐκ τότε μέχρι τοῦ νῦν, καὶ τῆς τοῦ κόσμου λήξεως ἄχρι· οὐκ ἀλογίστως πάντως, οὐδὲ ματαίως, οὐδὲ εἰκῆ καὶ ὡς ἔτυχε τοῦτο θεσπίσαντες. Οὐδὲν γὰρ ἀνόνητον ἡ τῶν Χριστιανῶν ἁπλανὴς θρησκεία παρείληφεν, καὶ εἰς αἰῶνα κατέσχεν ἀπαρασάλευτον, ἀλλὰ πάντα ἐπωφελῆ καὶ θεάρεστα καὶ λίαν ὀνησιφόρα, καὶ σωτηρίας μεγίστης πρόξενα.
δ΄. D Ἔφη τοιγαροῦν ὁ πολὺς τὰ θεῖα καὶ βαθὺς Διονύσιος ἐν τῇ περὶ τῶν κεκοιμημένων μυστικῇ θεωρίᾳ οὑτωσὶ λέξας· ἵν᾿ ἐκ τῶν αὐτοῦ θείων τε καὶ σεβαστῶν λόγων πρὸς ἐναργῆ ἀπόδειξιν ἐφαψώμεθα· ὡς « Αἱ τῶν ἁγίων προσευχαί, καὶ κατὰ τὸν τῇδε βίον, μήτιγε μετά θάνατον, εἰς τοὺς ἀξίους ἱερῶν εὐχῶν, ἔγουν εἰς τοὺς πιστοὺς ἐνεργοῦσι. » Τὸ δὲ, μήτιγε, πάντως ἐνταῦθα μηδὲν ἕτερον ἢ τὸ, πόσῳ γε μάλλον, ὑποληπτέον. Καὶ μετ' ὀλίγον· « Οὐ γὰρ ὁ θεῖος ἱεράρχης, ὁ τῆς θεαρχικῆς δικαιώσεως ὑπο-
ὑπο- φήτης, ἐζήτει ποτὲ τὰ μὴ τῷ Θεῷ προσφιλέστατα, καὶ πρὸς αὐτοῦ δοθήσεσθαι θειωδῶς ἐπηγγελμένα· διὰ τοῖς ἀνιέροις, ἤγουν τοῖς ἀφωτίστοις, οὐκ ἐπεύχεται ταῦτα κεκοιμημένοις. Καὶ αὖθις· « Οὐκοῦν ὁ θεῖος ἱεράρχης ἐξαιτεῖται τὰ φίλα Θεῷ, καὶ πάντως δωρηθησόμεθα. » Καὶ πάλιν· « Ἡ μὲν οὖν εὐχὴ τῆς θεαρχικῆς ἀγαθότητος, δεῖται πάντα μὲν ἀφιέναι τὰ δι' ἀνθρωπίνην ἀσθένειαν τῶν κεκοιμημένων πταίσματα· τάξαι δὲ τοῦτον ἐν χώρᾳ ζώντων εἰς κόλπους A Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ἐν ᾧ ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός· παρορώσης ἀγαθότητι τῆς θεαρχικῆς εὐσθενείας τὰς ἐγγενομένας τῷ κεκοιμημένῳ ἐξ ἀνθρωπίνης ἀσθενείας κηλίδας, ἐπεὶπερ, ὡς τὰ λόγια φησίν, οὐδεὶς καθαρὸς ἀπὸ ῥύπου. » Βλέπεις, ὁ ἀντιλέγων, πῶς βεβαιοῖ ἐπωφελεῖς ὑπάρχειν τὰς ὑπὲρ τῶν ἐν ἐλπίδι θείᾳ κατοιχηθέντων δεήσεις;
5. Περὶ Γρηγορίου τοῦ Θεολόγου.
Μετὰ δὲ τοῦτον αὖθις ὁ τῆς θεολογίας ἐπώνυμος θεοῤῥήμων Γρηγόριος ἐν τῷ εἰς Καισάριον τὸν ἀδελφὸν ἐπιταφίῳ λόγῳ, περὶ τῆς ἰδίας μητρὸς « Ἠκούσθη, φησί, κήρυγμα πάσης ἀκοῆς ἄξιον, καὶ μητρὸς πάθος κενοῦται δι᾿ ὑποσχέσεως καλῆς καὶ ὁσίας, δοῦναι τὰ πάντα τῷ παιδὶ τὸν ἐκείνου πλοῦτον ὑπὲρ ἐκείνου δῶρον ἐπιτάφιον. » Καὶ μεθ᾿ ἕτερα· « Τὰ μὲν οὖν παρ' ἡμῶν τοιαῦτα· καὶ τὰ μὲν ἀποδέδωκεν, τὰ δὲ δώσομεν, τὰς δι' ἔτους προσφέροντες τιμάς τε καὶ μνήμας, οἵ γε τῷ βίῳ περιλειπόμενοι. » B Ὁρᾷς πῶς βεβαιοῖ, καὶ καλὰς καὶ ὁσίας καλεῖ, τὰς ὑπὲρ τῶν κατοιχομένων τῷ Θεῷ προσαγωγὰς, καὶ τὰς ἐτησίους μνήμας εἰσδέχεται;
6. Περὶ Ἰωάννου τοῦ Χρυσοστόμου.
Εἶτα μετ' αὐτὸν ὁ χρυσοῤῥήμων ὄντως καὶ χρυσεπώνυμος Ἰωάννης, ὁ τῆς φιλοπτωχίας καὶ τῆς μετανοίας ὁδηγὸς καὶ διδάσκαλος, ἐν τῇ πρὸς Φιλιππησίους αὐτοῦ καὶ Γαλάτας θεοφεγγεῖ ἑρμηνείᾳ, « Εἰ γὰρ Ἕλληνες, φησί, συγκατακαίουσι τοῖς ἀπελθοῦσι τὰ ἑαυτῶν, πόσῳ γε μάλλον σὲ τὸν πιστὸν συμπαραπέμψαι δεῖ τῷ πιστῷ τὰ οἰκεῖα, οὐχ ἵνα τέφρα γένωνται, καθὼς ἐκεῖνα καὶ ταῦτα, ἀλλ᾽ ἵνα μείζονα τούτῳ περιβάλῃς τὴν δόξαν· καὶ εἰ μὲν ἁμαρτωλὸς ὁ τεθνηκὼς ᾖ, ἵνα τὰ ἁμαρτήματα λύσῃ, εἰ δὲ δίκαιος, ἵνα προσθήκη γένηται μισθοῦ καὶ ἀνταποδόσεως. » C Καὶ πάλιν ἐν ἑτέρῳ λόγῳ, « Ἐπινοήσωμεν, φησί, τοῖς ἀπελθοῦσιν ὠφέλειαν· δῶμεν αὐτοῖς τὴν προσοῦσαν βοήθειαν, ἐλεημοσύνας λέγω, καὶ προσφοράς· καὶ φέρει τούτοις πολλὴν τὸ πρᾶγμα τὴν ὄνησιν, καὶ μέγα τὸ κέρδος καὶ τὴν ὠφέλειαν. Καὶ γὰρ εἰκῆ καὶ ὡς ἔτυχε ταῦτα νενομοθέτηται, καὶ τῇ τοῦ Θεοῦ Ἐκκλησίᾳ ὑπὸ τῶν αὐτοῦ πανσόφων μαθητῶν παραδέδοται, φημὶ δὴ τὸ ἐπὶ τῶν φρικτῶν μυστηρίων εὐχὴν ποιεῖσθαι τὸν ἱερέα ὑπὲρ τῶν ἐν D φιλανθρωπίας, ἀποδεδώκαμεν.
for those who have died in the faith, were they not aware that they derive much gain and great benefit from this.
B 7. Then, along with these, the all-wise Gregory of Nyssa says again: "Nothing is done without careful consideration, nor to no purpose by the heralds and disciples of Christ; it has been delivered and has prevailed throughout the Church of God everywhere; rather, the matter is altogether beneficial and pleasing to God, namely that we perform the memorial during the divine and most luminous celebration of the mysteries for those who have died in the true faith."
B 8. For the statement that "You shall render to each according to his works," and "Everyone shall reap what he has sown," and whatever follows these, refers altogether to the presence of the Creator, to the then-terrible judgment, and to the completion of this world. For then there will be no time for help at all, but every intercession will be fruitless. For when the gathering has dispersed, there is no opportunity for trade. For where will the poor be then? Where are the ministers? Where are the psalteries? Where the acts of kindness? Where the good deeds? Therefore, before that hour arrives, let us help one another and offer the things of brotherly love to the brotherly, philanthropic, and soul-loving God. For He accepts it most gladly; and to those who have departed from life prematurely, and, so to speak, unprepared, He reckons the offerings made for them by their kin and those near to them as replacements for the duties omitted, and counts it as if they themselves had performed these works. For the philanthropic Lord desires to be entreated in this way, C and when asked, He grants those things that contribute to the salvation of His creatures, and He is moved all the more completely then; not when someone struggles only for his own soul, but when he does this for the sake of his neighbor. For from this, he is fashioned in the likeness of God, asks for the gifts for others as if they were graces to be granted to himself, grasps the definition of perfect love, provides for himself the blessing resulting from this, and benefits his own soul as much as possible along with that of his neighbor.
C 9. And why is the matter even thought to be burdensome? Did not the first-martyr [Thecla] save Falconilla after death? But perhaps you will say that she obtained this because she was the first among martyrs, and it was right that her prayer should be heard. D I, for my part, say to this: You speak well that she was the first-martyr there. But consider again for whom the request was made: namely, that it was for a Greek, an idolater, and—
κριτοῦ, A a priestess of an altogether unholy and alien lord. Here, however, a believer pours out prayers to the same Lord on behalf of a believer. Compare, therefore, the one with the other, so that the matter may be made equal and no doubt may remain.
10. Compare yet again these things with others of the same kind and power: namely, to the historical book of Palladius to Lausus, in which are described with the highest faith and truth the miracles that the great and wonder-working Macarius performed. For he, having inquired of an arid skull of one of those who had died, learned everything. And when he inquired further, "Have you never received any consolation?" (for it was the custom of the holy man to pray for the departed, and he desired to know if those prayers were of any benefit), the Lord, who loves souls, desiring to reveal this to His servant, breathed a true word into that dried-out skull. "At the time," it said, "that you offer prayers for the dead, at that moment we experience some small consolation."
11. Again, to another of the God-bearing Fathers whose pupil had lived negligently B and had reached the end of his life in that negligence, the most merciful and soul-loving Lord, moved by the old man's tears and prayers, showed him the man, like the rich man mentioned in the parable of Lazarus 14, burning in the fire up to his neck. When the elder had afflicted himself with many toils, beseeching God with constant weeping, he saw him again immersed in the conflagration of flames up to his waist. Finally, after the holy man had added toils upon toils, God showed him to the elder in a vision, set entirely free and delivered from the fire.
12. C And who could recount in sequence the testimonies of these things, which are contained in the lives of the saints—I mean in martyrdoms and divine revelations—which clearly show that even after death it greatly profits the departed to have prayers, liturgies, and alms made on their behalf? For nothing of those things which we lend to God perishes entirely, but it is repaid by Him with the greatest interest.
13. Concerning what the Prophet says, "In hell, who shall confess to you?" 15, we have said above that the threats of the All-seeing are indeed terrible; but D [the mercy of the Lord] prevails...
[Note: [original-script column: see facsimile]]
[Variæ Lectiones: * Edit. adds 'sincerity' or 'addition'.]
[Notæ: (2) "Confer to further..." is discovered in the Apophthegmata Patrum which the illustrious Cotelerius edited, vol. 1, Eccles. Mon. Gr. on Macarius. Leo Allatius... [index: entries preserved]]
A these, His ineffable philanthropy. For indeed, after the Prophet had spoken these things, there occurred by all means in Hades a confession—I mean of those among them who believed in the salvific descent of the Master. For the Life-giver did not simply save everyone, but, as has been said, those even there who believed.
Some, therefore, say that those who had believed beforehand—who are the fathers and prophets, the judges, kings with them, and toparchs, and some others of the people of the Hebrews, few in number and manifest to all—[they say that these attained salvation]. B To these things we shall respond to those who think this way, that it is neither a gift nor any wondrous and paradoxical thing for Christ to save those who have believed; since He alone is the just Judge, and everyone who has believed in Him shall not perish. Therefore, it was necessary for all these to be saved and to be set free from the chains of Hades by the descent of God and Master. And that which also happened by His providence.
But those, in my opinion, who have been saved by the grace of philanthropy alone are all those who had a most pure life C and performed every excellent action, living strictly, temperately, and chastely, yet did not grasp the pure and divine faith, not having been trained in it at all, but remaining entirely untaught. The provider of all and Master drew these to Himself; He caught them with divine nets. And He inclined them to believe in Him, casting divine rays upon them and showing them the light of truth. For He who is compassionate by nature D did not endure that their labors should turn out to be in vain. For they had possessed a most demanding life, laborious and narrow beyond measure; having become masters of the passions, and having simultaneously spurned pleasures, having practiced every kind of poverty, and again temperance with vigil, and simply every excellent work—not piously, indeed, but nevertheless having carried them through, worshipping the highest providence as they thought, most excellently, yet mistakenly. There are some, however, who grasped the divine glory of the all-powerful Trinity, weakly and dimly; yet they worshipped, nevertheless. Others said that the Word was made flesh [alt-version omitted]
and holy passions, and his resurrection; A others [spoke of] the birth from the Virgin, and declared her name beforehand—for he says that Mary is the name of the girl. Again, others recounted all the supernatural miracles performed by Christ: those for the dead, for the lame and the mute, for the lepers, for the deaf, and for those with fevers, for the paralytics and for those possessed by demons, for those suffering from dropsy, and for those with withered hands; they spoke of his walking upon the sea, the blessing of the loaves and fishes, the changing of water back into wine, [the healing of] the woman with the issue of blood and the bowed woman—proclaiming these things together with many others. The divine power of the Word, B I say, did not suffer these to fall into destruction, nor did it allow the reward for deeds rightly done to be lost; for that portion of time which he has granted, as we have said before, does not pass into obscurity; but, having been preserved, it is returned to all those who have lived well, with an increase in measure. But those who have led a shameful life, and have done nothing at all that is good, possessing not even a seed or a fruit, but having fallen away in every possible fashion—in life, in speech, and in faith—and not having been irrigated by the divine rain from heaven, have brought forth no sprout at all. For they did not sow any seed, as I was saying, nor did they bloom when the true sun of glory shone, because they were utterly sterile. C Christ was of no benefit to these at all; nor, as I think, did he raise them up with him when they had fallen, as they were entirely unworthy of salvation. Indeed, I do not believe they even believed in him. For the exaltation of darkness, the first dragon whom they had served from their earliest youth, had blinded their minds and the spiritual eyes of their hearts, so that, as the oracle says, seeing they might not see, and understanding they might not understand. Yet all the others who had possessed a seed blossomed when the light of the sun appeared, D and they sprouted when the rain was sent down. See to what point our discourse has brought us, that we might, with God’s help, loosen and clarify a matter that was almost entirely hidden; and this not by delivering a formal judgment—for our unworthiness does not permit this—but by indulging in reasons and conjectures, as charity demands. These, then, as I believe, are they to whom Christ brought salvation in Hades.
A 14. Thus it is shown, through Christ’s cooperation, that a confession occurred even in Hades. We say this, not to overturn prophecy—far be it!—but to make it plain that the Lord, who exceeds all goodness, is overcome by His own philanthropy. Just as in the case of the saying, "Nineveh shall be overturned," and yet it was not overturned, for goodness conquered the severity of the sentence. And in the case of Hezekiah: "Set your house in order, for you shall die and not live," 17 and yet he did not die. And in the case of Ahab: "I will bring evils," 18 and yet He did not bring them, but said: "Did you see how Ahab was pricked to the heart? Wherefore I will not bring the evils in his days." 19 Here too, goodness again prevailed over the sentence, as it has in very many other judgments, and it will always prevail until the final retribution, when the market of this life shall be closed and the time for help will no longer exist. Now, however, is the time for business, the time for exchange, the time for labor, running, and toil; and blessed is he who has not flagged, nor grown weary in hope; but more blessed is he who has labored both for himself and for his neighbor.
B 15. For this more than anything delights and gladdens the merciful Lord: that each person should hasten to the help of his neighbor. The merciful One both wills and desires this, that we may all mutually benefit one another, both while we are living and after death. For otherwise He would not have given us the starting-point of making, at the time of the bloodless sacrifice, a remembrance of those who have preceded us, and again, the third, the ninth, and the fortieth days, and annual commemorations and rites—things which the Catholic and Apostolic Church, and her God-gathered and most pious people, hold firmly and inviolably against all gainsaying, had this not been straight in His sight. For surely, if the matter were a mockery, C and profitless and useless, when so many God-bearing holy patriarchs, Fathers, and teachers had appeared, one of them would have launched an effort to stop the error. But no one of them ever deemed it fit to overturn this; rather, they have confirmed it, and as the days go by, the practice grows and increases, receiving addition upon addition.
16. It is therefore necessary to mention other histories in addition to these. Therefore, Gregory the Dialogist, the bishop of Elder Rome, a man, as all know, famous both in holiness and knowledge, to whom, they say, when he was officiating, a heavenly and divine angel served as a fellow-officiant. This man, while he was walking along the paved road, stopping on purpose, offered up fervent prayers to the soul-loving Lord for the forgiveness of the sins of the King Trajan; and straightway, by a voice...
A divinely sent to him, he heard these words: "I have heard your prayer and I grant forgiveness to Trajan; but do not henceforth bring prayers to me for the impious." And that this is genuine and beyond reproach, the whole East and West bear witness. Behold, this is superior to the case of Falconilla. For she was the cause of no other evil, whereas he had brought about a bitter death for many martyrs.
17. Marvelous are you, O Master, and marvelous are your works; and we glorify your ineffable compassion, because you always incline toward the humanitarian, and grant to your servants the occasions for brotherly love, and for a sure faith and hope in you. And you taught us through your servants to perform good deeds on behalf of one another—expiations and burnt offerings, hymns and psalmody and prayers—not in vain or for nothing. For you are unerring and easily entreated, and to all who offer anything for your glory you repay with a thousandfold return; and nothing at all that is done in your name is useless. B
18. Therefore, let no one, Brothers and Fathers, think that whatever is offered to God with faith does not bring back a manyfold return, both to him who offers and to those for whose sake they are presented. For just as oil, or other holy unguent, the one who wishes to anoint a sick person first partakes of the unction himself—that is, the one who anoints—and then afterwards anoints the afflicted one; so too, everyone who struggles for the salvation of his neighbor first benefits himself, then the neighbor. For God is not unjust so as to forget his work, according to the divine Apostle. C
19. Athanasius again, the Great, in his discourse on those who sleep D ... let it be so, then, and [that of the] King of kings. And Cyril the most wise and Bishop of the city of the Alexandrians, in his discourse entitled, "Against those who dare to say that one ought not [to pray] for the...
those who have fallen asleep in faith," whose beginning is: "Those who direct the eyes of their own mind"—speaking in his most harmonious discourse, says this: "Even if he who has died in piety be deposited in the air, do not refuse to invoke Christ God, and to kindle oil and wax at his tomb. For these things are acceptable to God, and bring from Him a great reward; for oil and wax are as a burnt offering, but the divine and bloodless sacrifice is an expiation; and kindness toward the poor is an addition to every good reward. Let the purpose, therefore, of him who makes the offering for the one who has fallen B asleep, be as follows: when one has an infant child, and it is altogether inarticulate and weak, and then it happens that this child is sick, he brings candles and incense with oil into the divine temple with faith, and he offers these as a burnt offering on behalf of the child—not that the child itself grasps and offers these, as is the case with renunciations and covenants in divine regeneration. Consider, in such a way, that he who has died in the Lord also holds and offers the candles and the oil, and all things that are offered for his redemption. And thus, by the grace of God, the intent of the one who acts with faith will not be in vain. For the God-inspired apostles, and the ministering teachers, and the Spirit-bearing Fathers, having been, C as much as is allowed, in the possession of the divine, and having in some measure partaken of His ecstatic power, have with divine mouth and in love for God decreed the liturgies, and prayers, and psalmody, and annual memorials of those who have gone before, which even until now, by the grace of the man-loving God, increase and are multiplied from the risings of the sun unto the settings, and the north, and the south, to the glory and praise of the Lord of lords and King of kings."
20. Then the adversary says: "If these things are so, all will be saved, and no one will fail." Well said, and would that it were so! For this is the very thing which the all-good Lord thirsts for, and wills, and seeks, and desires, so that no one may fail of His divine gifts. For did He prepare D the rewards and crowns for the angels? Did He come upon earth for the sake of saving the heavenly intelligences, and was He incarnate immaculately from the Virgin, and did He become mortal, and did He taste of passions and death, so that He might save the heavenly minds? Is He going to say to the angels, "Come, you blessed of my Father, inherit the kingdom prepared for you"? You who contradict cannot say this. But since He has suffered all things for the sake of man, so also has He prepared all things. For who, in making a banquet, and inviting one's friends, does not wish for all to have come and to have been filled with his own good things?
For why did He prepare the feast, if not to welcome his own kin as friends? And if this is an earnest concern for us, what shall we say of the magnificent God, who alone is by nature exceedingly good and a lover of mankind? He who, in dispensing and giving, rejoices and exults more than he who receives, and thus secures for Himself the greatest salvation. A
21. Consider this, therefore, anyone who disputes the things said: that if any man has gathered a small leaven of virtue, but has not managed to bake it into bread—though he intended to do so, yet could not, by reason of sloth, or negligence, or cowardice, or the putting off from day to day—and is unexpectedly caught or "reaped" B before he expects, he shall not be forgotten by the just Judge and Master. Rather, the Lord will raise up for him, after his death, his kin, and next of kin, and friends, and will direct their minds, and draw their hearts, and incline their souls toward the upbringing and assistance of this man; and they will hasten, moved by God, and with the Master touching their hearts, to fulfill the things left undone by the departed. C But he who has led a wicked life, entangled throughout with thorns and full of unclean matters, who never let his conscience guide him, but remained shamelessly and indifferently stuck in the filth of pleasures, performing all the lusts of the flesh and caring nothing at all for his soul, having entirely carnal thoughts, and having thus reached the end of his life: to him no one will reach out a hand. Rather, all things concerning him will come to pass in such a way that he will not be helped at all by a spouse, or children, or brothers, or relatives, or friends, because God does not even account him as anything.
22. For my part, and for whoever is a friend to me, may it be that, if possible, I might assist myself, and leave no duty unfulfilled. But if, by the duty not being fulfilled, death should overtake me, may the Lord, who is rich in mercy, be willing to incline my relatives and next of kin, and to inflame their spirits and hearts, so that they may assist me most readily through good and God-pleasing works, and if I have, as a human, left any duty unfulfilled, they may fulfill it on my behalf after death. Grant, O Lord, who art the God of wonders and the provider for the needy, that at Thy coming nothing—whether small or great—may be found lacking of what pertains to me, or to any of those who trust in Thee. For so does that god-uttered Chrysostom, whom I mentioned above, clearly teach and cry out, so that I may again touch upon his most excellent sayings: "If," he says, "you have not succeeded while living in this life D
in composing your soul in every part as was right, at least at the end of your life command and order that after your decease your A goods be sent on to you, and that they be for your relief through good works, I mean through alms and offerings. Thence you might reconcile the Redeemer; for these things are acceptable and useful to Him." And again, in another place: "Write," he says, "in your own testament, along with your children and kinsmen, the Lord also as a co-heir. Let the document possess the name of the Judge, and let there be no lack of remembrance of the poor; and I myself am surety for these." We do not, therefore, give grounds and excuses for anyone while alive not to perform alms, but rather to save these up for after death; for this would be entirely strange, profane, and alien to the divine law. But it is also most beautiful and pleasing to God, and in every way acceptable, that every god-fearing and Christ-loving man should purify himself through all kinds of good works, abstaining from all impurity, and holding fast to the luminous commandments of God, so that when he has arrived at the end, he may B say with confidence to the Lord: "My heart is ready, O God, my heart is ready; and thus he may joyfully go to meet the inviting and urging angels." But this is for few and rarely, according to the word of the Lord, since "few," He says, "are those who are being saved." Although the Wisdom of all did not say this simply, but as one might say, wonderingly, that "few are those who are being saved," henceforth we, knowing that it is very difficult for anyone to be found of the first rank, necessarily bring in the second, adhering to the Apostolic and Patristic statements, so that the departed also may be benefited by the goodness of God, and brotherly love may be increased, and the hope of the resurrection may be strengthened, and prayer toward God may be fortified, and the gathering to the divine temples may be more fervently multiplied, and charity toward the poor may be broadened.
C 23-24. Behold in how many ways this matter is profitable and beneficial, and from what a number of reasons the benefit of the departed comes; for it becomes an occasion for the salvation of those who have been enumerated. For if you take away the cause, it is necessary that those things which follow it are also taken away. For what necessity would persuade those of faint heart to arise and perform this, unless they have confidence that they will benefit their own? And the portions of the poor written down in testaments will cease, and along with these the liturgies for the dead, and the hymns and psalmody, and the fortieth-day and third-, ninth-, and annual remembrances, which were not devised by the teachers in vain.
Far be it from us, therefore, to think anything of the sort, or to omit any of these.
25. But if any should object regarding the strangers and the poor, saying that they possess no one to struggle on their behalf, and are unable to leave behind their share in liturgies or charitable distributions: “What then,” he says, “of these? Because they are destitute, and are foreigners and disregarded, and have no one to share their labor, will they fall short of salvation? Is God then unjust, that He will give to him who has, but will provide nothing to him who has not?” Away with such a thought, whoever you are, for it is a thing most absurd. For God is indeed just and Lord; or rather, to speak more truly, He is Justice itself, and Wisdom, and Goodness, and Subsistent Power. Therefore, in His justice, He will measure out abundantly to the destitute; by His wisdom, He will supply the things that were lacking; by His power, He will break the strong and strengthen the weak; and by His goodness, He will save the work of His own hands, unless someone is openly a man of reprobate wickedness and has cast off the right faith, so that the left-hand scale B sinks down heavily by reason of its weight. For men taught by God say that the actions of men are weighed as if in a balance at the final breath of life; and if the right-hand scale exceeds the other, it is manifest that the person will expire among the angels on the right. If, however, the momentum on both sides is equal, the philanthropy of God prevails entirely. But as those who speak of God say, even if the balance should incline somewhat to the left, even then the mercy of God will supply what is lacking. Behold, there are three divine judgments of the Lord: the first is just, the second is philanthropic, and the third is more than good. Then from these follows the fourth, whenever wicked actions weigh down the scale too heavily. Alas, brethren, for this one also is absolutely most just, ordaining only what is just for those who are judged.
26. But if some should object regarding blessed Basil, the luminary of the world, saying that he said: “Be not deceived; God is not mocked. C A dead man is not brought forward for a sacrifice. Bring a living sacrifice, he says. Can you welcome the king’s purple-clad courtiers with the remnants from your table? For he who brings from that which is leftover is not acceptable. But you, do you not hesitate to offer to the Benefactor those things that have been left over to you after the passage of your life?” To this we answer that Great Basil speaks and teaches rightly; but I would have you observe to whom he addresses his discourse. It is, of course, to the avaricious, to the rapacious, to men alien to every covenant of humanity and mercy, as he himself testifies when he says: “We are speaking to a stony heart.” And: “Because he D
A lives a time, indulging in his way of life and dissolving in luxury, he does not even deign to look upon the poor. And when you have died, what wage is owed for your labor?” And again, that “The house of my neighbor casts a shadow over me,” and that “The covetous man respects neither time nor recognizes boundaries, but like fire, he seizes and consumes everything, and like a rushing river, he sweeps away with his force whatever stands in his path,” and other things similar to these, which all who have diligently pored over the most holy book of this man know to have been pronounced against those who not only have bestowed nothing upon the poor but have even snatched away what they had, the discourse is focused.
27. And let no one say: “And where, pray, is such a man to be found, flourishing in wealth and not pitying the poor?” Truly, he is indeed found, just as it has been said before in many other times, in which also in the times of the celebrated and most holy John the Merciful B, the man who passed from heartlessness to complete mercy and holiness, Peter the former tax collector was found. For it is recorded in the book of his most blessed life, that when he had once fallen into an ecstasy and beheld his own deeds being weighed, he is said to have seen a loaf of fine bread on the right pan of the balance, which he himself had C in anger thrown like a stone at the face of a certain poor man; by which vision this blessed Peter was shown to have arrived at the highest godliness.
28. Behold, therefore, it is known beyond doubt toward what kind of people the great Basil prepared his discourse. For a famine, both intense and great, had occurred at that time; and while the rich, overcome by parsimony, held back their wealth, the poor, oppressed by want, were perishing from starvation. Therefore, this divine Shepherd opened the storehouses of those who possessed them, with his sharp and piercing—and at the same time most astonishing—words. For if he had not shown them this, the poor would not have been fed, nor would the rich have been bent toward mercy. And such were his words.
29. But let us strive as much as we are able, so that
A in that horrific and dreadful judgment, or rather in the second coming of our Judge, we may not be accused by our own kin on the grounds that we neglected what was owed to them—especially by those who had received commissions and deposits from them. For let no one imagine that at that dreadful gathering, there will be no recognition of one another. Most certainly, everyone will recognize their neighbor, not by the shape of the body, but by the discerning eye of the soul. From where, you ask, do we prove this? Hear the Lord Christ, who clearly teaches this in the parable of the poor Lazarus; for it says, “The rich man lifted up his eyes and recognized the beggar Lazarus sitting in the bosom of the patriarch Abraham,” B and likewise Abraham also recognized him. And let no one say that because this is a parable, the point is unproven. For the divine parables of our Savior are of things that endure, things that can happen, and things that have been clearly demonstrated.
30. Furthermore, John Chrysostom says this: “We shall recognize not only those whom we knew here, but also those we have never seen. For you have never seen Abraham, nor Isaac, nor Jacob, nor the patriarchs, nor the prophets, nor the apostles, nor the martyrs; yet, when you see them at that universal and terrible assembly, you will recognize them and say: Behold Abraham, Isaac, and Jacob, and all the rest of the patriarchs. Behold Peter and Paul, and all the apostles. Behold David the ancestor of God, and the throng of the prophets. C Behold the forerunner John, and Stephen the first martyr, and the multitude of the saints.” Then again, Basil, who is great in divine matters, speaking to the greedy, says: “Will you not set the judgment seat of Christ before your eyes? When those whom you have injured will surround you on all sides and follow you with cries. For wherever you turn your eyes, you will perceive clear images of your wickedness. Here orphans, there widows; elsewhere the poor whom you have treated badly, the servants whom you have lacerated with lashes, the neighbors whose spirits you have offended,” and so on.
31. Blessed Ephrem, who was most accurately initiated into the second coming of Christ, teaches likewise: D “Then,” he says, “children will condemn their parents, because they did not perform good works. And the miserable will see those they know at that hour; and when they see some of them placed on the right, they will separate from them and lament their final farewell.” And again, the one who derives his title from theology says: “Then I shall behold Caesarius, radiant, glorious, and joyful, just as you appeared to me in a dream, most beloved of brothers.” Finally, Athanasius, in life
A and doctrine clear, and column of the Church, speaks in this manner concerning those who have died in the Lord: “And this too God has granted to those who will be saved, that until the general resurrection they may dwell and rejoice together in spirit, awaiting the divine benefits that await them. Sinners, on the contrary, are deprived even of this consolation, because they have no means of recognizing one another. But in that general theater, just as the actions of all will be laid bare, so too will the faces of all be known and visible to all, until the final separation of all is made; and everyone will be sent to the place which he has prepared for himself. The righteous will indeed be with God and with one another; but the sinners, in outlandish places, even if they are with one another, yet will be so without recognition. For they are deprived, as was said before, even of such consolation.”
B 32. But what shame will there be for those who are put to shame, if they are not manifest to all? For then the shame is grievous and greatest, when one both recognizes and is recognized by another. For everyone who is ashamed, feels shame before those who have known him; since for one who acts among those who are unknown, there is little need of shame when he is affected by ignominy. That we shall therefore all recognize one another is entirely beyond doubt and controversy. And then the conviction of all those who have lived improperly will take place before the eyes of everyone.
33. Alas, then, to all who are like me; and woe, to use the words of the divine Ephraim, to those who are allotted C the left-hand position. But blessed and thrice-blessed are those whom the Master will place on his right. May we all who have kept the orthodox faith be deemed worthy to hear the blessed voice [*] which he will cause them to hear, and to be filled with all those good things whose beauty no eye of mortals has seen, nor have ears heard at all, nor has the mind ever contemplated. Amen. So be it, life-giving Master, through the intercessions of your all-pure Mother, and of your incorporeal and venerable minds, and of all your saints from all ages who have been well-pleasing to you, O Word. Amen.
[*] Matth. xxv, 34.
VARIE LECTIONES. R. 1, Colb. Regius alter: Quos a dextris Dominus collocabit, et regni cœlorum fieri compotes concedet; quod et nos adipisci contingat munere et clementia Domini nostri Jesu Christi, cum quo sit Patri et Spiritui sancto, gloria, majestas, et honor, nunc et semper, et in sæcula. Amen.
598 ADMONITION ON THE EPISTLE CONCERNING CONFESSION
A I received the Epistle concerning confession and the power of binding and loosing, inscribed under the name of John of Damascus, from England, sent by that man of distinguished learning, the illustrious Thomas Gale, Dean of York, who also kindly sent me the Latin translation which he himself had prepared, to be published together with the text. I shall first speak of the subject of this little work, and then I shall prove that my Damascene is not its author.
The epistle we present answers someone who had inquired by what right monks, who were not presbyters or priests, received the confessions of the faithful and reconciled them by pronouncing absolution. Although such a custom did not take root among the Latins, it is certain that it prevailed among the Greeks, and the author confesses that it is attested to in the books of the divine ascetics. We do not today have at hand the records that he himself had consulted. But to omit what is not clearly or distinctly narrated, and what is read in the sixth Anastasian question, Nicephorus, Patriarch of Constantinople, in a canonical epistle where he responds to the 16th question, *On orthodox presbyters*, or even to Hilarion and the monk Eustathius, as to whether they had the power to impose censures of penance, declares this: "Since the inquiry indicates, if one who does not have the priesthood should give [absolution] in the absence of a priest, according to the faith of the one approaching, it is not unreasonable for a simple monk to also..." For since the interrogation suggests whether one who is not a priest can impose penance where a priest is not present, according to the faith of the one who approaches, there is nothing discordant in a simple monk granting the censure of penance.
Wherefore, in the ninth act of the eighth synod, Theodorus the Protospatharius declared before the Fathers that he had confessed a perjury against holy Ignatius of Constantinople to a certain distinguished Stylite monk, and had undergone the penance enjoined by him up to that day: "And I confessed the sin, and I received the penances, and I keep these up to this day." Emperor Romanus Lecapenus, finding himself bound by a similar crime of perjury, having summoned three hundred monks from everywhere, recited all his sins from a scroll while those present heard them, and as all the monks gave their absolution, he soon obtained communion. The uncertain continuator of the history of Constantine Porphyrogennetis relates this. John of Antioch, patriarch, who was writing at the end of the eleventh century, in his epistle *Against donations made to monasteries by laymen*, asserts that for four hundred years, and especially since the rise of the Iconoclastic heresy, when Leo the Isaurian and his son Copronymus particularly vexed the monks, the monastic order had been raised to such honor "that even the confessions and declarations of sins, and the penances and absolutions for them, were transferred to monks," as we see happening even now. B Yet this custom still flourished among the Greeks in the thirteenth century. For Baldwin, the Latin Emperor of Constantinople, in an epistle *To all Christians throughout the world*, among other things charges the schismatics with this: "This is a race which deems all Latins not worthy of the name of men, but of dogs, whose blood it is considered almost a merit to shed, nor do they give satisfaction by any penance, these lay-monks, in whose hands, with the priests removed, the entire authority of binding and loosing consists."
I find this perturbation of ecclesiastical discipline prohibited by canon 44 of the *Nomocanon*, which Cotelier published in Volume I of *Monumenta Ecclesiæ Græcæ*. For it holds thus: "He who receives confessions must be either a secular priest or a monastic presbyter; let him not receive a monk (a simple one, at least)." Perhaps to this contributes what Balsamon declares in his exposition of the Carthaginian canon, that those consecrated, or monastic priests, do wrong by receiving confessions without C the permission of the bishop, and much more so those who are not priests. From this law he does not exempt even the heads of monasteries. I omit his response to the 19th question to Mark, which can be seen in the *Jus Græco-Romanum*.
More distinctly, Nicephorus Chartophylax disapproves of and opposes this abuse in an epistle to the aforementioned Theodosius, which is held on page 342 of the *Jus Græco-Romanum*: "But as for monks who are not priests," he says, "receiving the thoughts of some, and binding and loosing, let them know that they do this uncanonically." "Monastic priests, who receive the reasonings or confessions of others, binding and loosing, let them know that they do this against the canons. For the holy Fathers do not even want priests themselves to reconcile penitents without the command of the local bishop, as the sixth and other canons of the Carthaginian synod declare. Now, however, I do not know how such a constitution is despised." But we report what is written.
Furthermore, in a fragment of another, if I am not mistaken, epistle to the same Theodosius, *On the power of binding and loosing*, which exists in Latin in the *Bibliotheca Patrum*, it says again: "The power of binding and loosing was commanded to the pontiffs themselves by our most clement God. For He says to Peter: 'Whatever you bind shall be bound, and whatever you loose shall be loosed.' Whence formerly it was fitting for all to approach the pontiffs themselves, and to disclose their secrets to them; and thus to make either renunciation or disavowal. I am ignorant, however, how it happened that these things are less observed: although I suppose that the pontiffs, fatigued by the tedium of business and the turbulence of a frequent multitude, transmitted this task to the monks, that is, to those who are truly proven and may be useful to others. For they allowed nothing to the inexperienced and unlearned," etc. This is that Nicephorus, whom
they say, wrote in the ninth century; but I have discovered nothing certain regarding his age. Besides his opinions and those of John of Antioch, the author of the Epistle offers this other reason why any monks, although they were not priests, were accustomed to reconcile sinners once their confessions had been heard. It was, of course, that because of the frequent schisms and heresies which their bishops and presbyters repeatedly embraced, and also on account of their ignorance and disorderly conduct—for which they should have been deprived of every ecclesiastical rank and authority according to the canons—the people thought it better to go to the monks, from whom, as being more spiritual, they might learn the method and precepts for changing their lives. A Although the writer of the Epistle says that the power of remitting sins was transferred from bishops and presbyters, he does not judge them to be properly and entirely deprived of it on account of a poorly ordered life, nor does he acknowledge that it is lawful for a monk, not adorned with any priestly rank, to approach for the sake of reconciliation, except by custom alone. Nay, he rather teaches that priests alone can remit sins: *For it is granted to the ministers of sacred rites alone*. However, he confines this only to those who are instructed in the necessary gifts for this office; those who by knowledge, upright conduct, ardent charity, and fervent prayers to God are fit and suitable for calling a sinner back to a better life. For a formula of absolution is pronounced in vain only with the lips if the confessor, acting as another physician, does not first exert every effort to heal the wounds inflicted upon the soul: if he does not, as an advisor, guide the sinner to sincere conversion; and if he does not ultimately procure, by his own prayers offered to God, the reconciliation of that person as if he were a mediator and intercessor, taking upon himself the sins of the penitent, which he expiates together with him. B For the confessor ought to perform these tasks, not as a judge alone, but so that he may truly be *pneumatikos*, or "Spiritual" (for by this name the Greeks designate a confessor). All of which are described at length by the author of the Epistle, and can never be sufficiently impressed upon the ministers of the Church. Although the passage which he subjoins at the end regarding a former master of his—who, even though he was not a priest, he claims truly possessed the power of binding and loosing on account of his exceptional virtues and gifts of soul—scarcely admits of a kindly interpretation, just as he does not hesitate to concede the same power in turn to similar monks.
But our Damascene certainly did not hold this opinion, he who, in his book *On Heresies*, reports this among the errors of the Massalians: that while they displayed an ascetic life, they would promise those who were guilty of various crimes and who approached them *without the authority of the priests* (ἄνευ ἱερέων αὐθεντίας) that they would be cleansed of every stain of sin. C Furthermore, John of Antioch does not believe that that custom—which we are discussing—is older than Copronymus, and therefore he does not believe it to be Damascene’s; but the author, on the contrary, asserts that it was attested by the ascetics who lived long before the year 600; indeed, he insinuates that it began from the age of Saint Pachomius, from the time when he received the rule and habit of the monks from an angel: which is also what the monks were claiming in the twelfth century, in the time of Balsamon.
Truly, it does not seem possible that John of Damascus, who flourished during the eighth century, would cite the ancient Fathers as witnesses to that abuse, since in the seventh century, at least by the middle of it, Anastasius the monk, the Sinaite, in his oration *On the Holy Synaxis*, acknowledges no others as receivers of confessions except priests: *Confess your sins to Christ through the priests* (Ἐξομολόγησαι Χριστῷ διὰ τῶν ἱερέων τὰς ἁμαρτίας σου). That indeed this Anastasius wrote in the seventh century, and was therefore not a different person from him who wrote *The Guide* (*Onygos*) against the Acephali, I infer from his same homily on the sixth Psalm, in which he not only reveals himself to be more recent than the Emperor Maurice, but indeed, in the very place where he speaks of him, D he signifies that he is dwelling in a region which was no longer subject to Christian princes, but rather to Mohammedans, when he uses these words: *In those things which happened in our age under Maurice the emperor of the Christians* (Ἐν οἷς καὶ ἐπὶ τῆς ἡμετέρας γενεᾶς ἐπὶ Μαυριτίου τοῦ τῶν Χριστιανῶν βασιλέως). For he would have added the word "Christians" in vain, had not the infidels, and indeed the Saracens, then taken possession of Palestine, in which he was delivering his orations. For the fact that the same author is of both those homilies is recognized not only from the conformity of the name, but also from the consistency of style and diction. And yet Eutychius of Alexandria relates in his *Annals* that Anastasius, who delivered that homily on the sixth Psalm, was that Baanes who, when he had defected from Heraclius at the time the Saracens were invading Syria, fearing the punishment for his treason, took the name of Anastasius and professed as a monk on Mount Sinai. Whence it is further gathered why the Mohammedan Arabs are censured by Anastasius in *The Guide*. [index: entries preserved] And again, because of the agreement between both homilies which I mentioned, I was deterred from even suspecting that the one which is *On the Holy Synaxis* could be attributed to John of Damascus because of the authority of the Palatino-Vatican codex no. 269. But John, the prefect of the monastery of Raithu, testified much more clearly than Anastasius—in the same seventh century—that the priest alone enjoys the power of remitting sins, in a scholion on these words of the fourth grade of John Climacus: *To the confession of sins, without which no one will obtain any remission*. For he says, "We are obligated to confess sins simply, by the necessity of the divine command, as is evident from the apostolic traditions and the rules proposed by them to the Catholic Church through the Holy Spirit, holding whose canons and institutes, we are deemed worthy to receive indulgence and remission by confessing our sins to GOD’S PRIESTS, according to their precept." These things truly prove that the masters of the spiritual life, older than Damascene, were not only ignorant of, but would rather have disapproved of that perverse custom by which monks, who were not priests, reconciled sinners once their confessions had been heard. Moreover, I will never concede that this work of John of Raithu was unknown to John of Damascus. Therefore, my opinion regarding the author of the Epistle is this: that he was neither Syrian nor Palestinian, but from another region that was subject to the Byzantine patriarch: because it is established by no open record that the Eastern Christians tolerated this perturbation of ecclesiastical order, as much the Catholics as the Nestorians and Jacobites; since from the testimonies which were brought forward at the beginning of this admonition, we hold it for certain that it prevailed among the Greeks and the Asians.
LETTER OF ST. JOHN OF DAMASCUS ON CONFESSION AND THE POWER OF BINDING AND LOOSING
A 1. You have asked my insignificance, Father and brother, and have commanded me to explain to you, whether it is permitted to confess sins to some of those who lead a monastic life, yet are not adorned with the priesthood. You also add this: "Because, as we hear, the power of binding and loosing has been given only to priests." These are indeed words of your divine soul and fervent religion. For our part, we have embraced this proposal of yours regarding good things. For you desire to be instructed in things that are divine and holy; yet we are not truly fit to either debate or write anything about these matters: wherefore we would have preferred to remain silent altogether. For to judge spiritual matters spiritually belongs to those who are free from passions and holy, from whom we are separated by a great distance in life, wisdom, and virtues.
B 2. However, since as it is written, "The Lord is near to all who call upon him in truth," I do not respond to you with my own words, but from the divinely inspired Scripture itself, not so much teaching as bringing forth from it the testimonies for the things you have asked of me, so that, by the grace of God, I may preserve myself and my listeners from the precipices on either side; on the one hand, avoiding the example of him who hid the talent; on the other, the boldness of him who explains divine dogmas unworthily, out of vainglory, or rather, with dim reasoning. From whence, then, should we more rightly take the beginning of our discourse C than from the beginning of all things, which lacks a beginning? For this is better, so that what we say may be firm. For we were not created by angels, nor were we taught by men, but we have been mystically taught by that wisdom from above, that is, by the grace of the Spirit, and are instructed daily; and now, calling upon this, let us proceed to speak, first setting forth the manner of confession and what its power is.
ON CONFESSION
A 3. Confession, therefore, is nothing else than a profession of debts, or an acknowledgment of faults, or a condemnation of one’s own folly and poverty. And as the Lord spoke parabolically in the Gospels to a certain lender, he says: "There were two debtors, he says, to a creditor: one owed five hundred denarii, and the other fifty; and since they had nothing to pay, he freely forgave them both." Every faithful person, then, is a debtor to his own Master and God; and what he has received from Him, will be required of him at that fearful and terrible judgment of His, when we shall all stand naked and exposed before Him, kings and paupers alike. Now, there are other things which no man will be able to enumerate; but for the present, the better and more perfect ones: the freedom from condemnation, the sanctification from pollution, the passage from darkness into His ineffable light, the being made His children and sons and heirs through holy baptism, the putting on of God Himself, the being made His member, and the receiving of the Holy Spirit to dwell B within us—which is the royal seal, with which the Lord marks His own sheep. And why say more? The being made like unto Him—all these things and more, are given to those who are baptized immediately by the Holy Spirit, which also are called the divine portion and treasure.
4. Moreover, the commandments of the Master were given as guardians of these ineffable graces and gifts, as they encircle the faithful one on every side, and keep the treasure deposited in his own soul unviolable, and render it unassailable to all enemies and thieves. But we think that the commandments of the man-loving God are being kept by us, and we are grieved at this, not knowing that we are rather kept by them. For he who keeps the commandments of God does not so much keep them as he keeps and preserves himself from visible and invisible enemies, concerning whom, since they are numberless and fearful, Paul declared C when he wrote: "We do not have our struggle against blood and flesh," and what follows—the aerial ones, of course, who are always invisibly warring against us. He, then, who keeps the commandments is kept by them, and does not lose the wealth entrusted to him from God. But he who neglects them is found naked, and is easily captured by his enemies; and having lost all that wealth, he becomes a debtor to the King and Master of all those things which we have spoken of, for which it is not possible for a man to repay or to find equivalents. For they are heavenly, and came from the heavens, and He D comes every day, bringing and distributing them to the faithful. And where can those who have received and lost these things ever find them again? Truly, nowhere; just as neither Adam, nor any of his descendants, could find a recall of himself or of his relatives
except only He who is above nature, God, our Lord Jesus Christ, who came as the Son according to the flesh, that He might raise up both that man and us from the fall by His divine power. A And he who does not guard all the commandments, but thinks to keep some while betraying others, let him know that even if he neglects one, he thus loses the whole treasure. Imagine that the commandments are twelve armed men standing in a circle, guarding you while you are naked in their midst. Consider again other such adversaries who beset you from all sides, and who seek to seize you and put you to death immediately. B If, therefore, one of the twelve should fall of his own will, and leave his place open to the adversary like an open door, what use will there be in the remaining eleven men when that one has entered into their midst and is ruthlessly cutting you down, while they are unable to turn to your aid? For even if they should wish to turn, they too will be consumed by the adversaries. It will not be so, however, when you are keeping the commandments. For when you have been wounded by one enemy and have fallen, they all fly away, having gradually lost their strength. But take another example. Just as a jar filled with wine or oil, even if it is not pierced on all sides, yet if a single hole is made in one part, it gradually pours out everything that is inside; in the same way, he who neglects even one commandment C gradually falls away from all the others, as Christ says: "To him who has, it will be given, and he will have abundance; but from him who has not, even what he seems to have will be taken from him." And again: "Whoever shall break one of these least commandments, and shall teach men so"—that is, by his own transgression—"he shall be called least in the kingdom of heaven." And Paul says: "For by whom anyone is overcome, to him he is also a slave." And again: "The sting of death is sin." And he did not say "this" or "that" sin, but whatever sin it may be, this is the sting of death. He calls it the sting of death because those who are wounded by it die; and therefore, every sin is unto death. For whoever has sinned even once, as Paul says, is already dead, having become liable to a debt and lying prostrate as if cast down by robbers. D What does the man who is dead wish for but to rise again? And what does the debtor who has nothing to pay wish for, but to receive a remission of his debt, lest he be cast into prison until he should pay the debt; which, because he has nothing to pay with, he will never leave to emerge from the darkness? Thus also does he who has been laid low by these spiritual robbers, fully desire that a physician come to him who is both compassionate and merciful. For he has not, as Paul says, one who is living, with the debt of sin.
A a fervent fear of God within himself, so that he might rather hasten to the physician; but, his soul’s powers having been dissolved by the contempt of God’s commandments, he lies a spectacle—terrible and at the same time pitiable to all who rightly, that is, spiritually, contemplate the lapses of souls. He, therefore, who has become a slave to the devil through sin—"Know ye not," he says, "that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (Rom. vi, 16)—and who has become a mockery to the Father and God, and a footstool to the enemies who have apostatized from God; such a one, having become thus, stripped of the royal purple, blackened and abandoned, and having become a child of the devil instead of a child of God, what shall he do that he may again come into possession of what he has lost? Certainly he will seek a mediator and a friend of God, who is able both to restore him to his former state and to reconcile him to God the Father. For he who has been joined to Christ through grace, and has become a member of Him, and has been adopted as His son, if he thereafter abandons Him and returns like a dog to his own vomit, and is joined to a harlot, a concubine, or any other body, such a one—as he who has disgraced and insulted Christ—is condemned with the unbelievers. Since, according to the divine Apostle, "We are the body of Christ, and members in particular" (I Cor. vi, 15). He therefore who is joined to a harlot makes the members of Christ the members of a harlot. He who has done these things, and has thus provoked his Master and God to anger, cannot otherwise be restored to favor, except through the mediation of a holy man, a friend and servant of Christ, and through flight from all evil. C
6. Therefore, let us flee from sin in the first place. But if we chance to be wounded by its dart, let us not grant time for its venom, nor, as if baited with honey, let us linger with its poison; nor let us, like a wounded bear, make the wound worse by doing the same things over and over again. Rather, let us run immediately to the spiritual physician, and let us vomit out the venom of sin through confession; and having spat out its poison, let us zealously receive from him, as an antidote, the penances of repentance, and let us strive to perform these with a faith that is always fervent and in the fear of God. For all those who have squandered the entire wealth entrusted to them, and have consumed their paternal substance with harlots and publicans, and whose conscience, bowed down by great shame, is unable even to look up, being destitute of all confidence, D rightly seek a man of God to become a surety for their debt—which, as I believe, is impossible to accomplish without sincere and laborious repentance on the part of him who wishes to be reconciled to God. For it has never been heard, nor have we read in the divine Scriptures, that anyone has taken upon himself the sins of another, and for their sake
A he should reckon it as an apology, unless the person who has sinned has first shown labor worthy of repentance and congruent with it, and produced equal fruits. For the voice of the Forerunner cries out: "Produce fruits worthy of repentance, and do not presume to say within yourselves, 'We have Abraham as our father'" [Luc. iii, 8]. Since, indeed, our Lord Himself says thus concerning those who live foolishly: "Even if Daniel or Noah were to stand forth, they shall not deliver their sons or daughters" [Ezech. xiv, 14]. What, therefore, does it behoove us to do; by what manner of means shall we, who contemplate repentance, find the remission of debt and the recovery from our fall? Hearken, God willing, while I discourse to each of you.
7. If you desire a mediator, seek also a physician and a good counselor, that as a good counselor he may suggest to you modes of repentance fitting for the good, and as a physician he may administer to you a medicine suitable for your particular wound, and as a mediator, standing before Him face to face, he may by prayer and intercession to God render the Deity propitious to you. Do not, therefore, labor to find a counselor who is a flatterer or a slave to his belly, B lest, perhaps, gratifying your own soul, he may instruct you not in those things which God loves, but in those which you yourself desire, and thus you remain in the meantime an unreconciled enemy. Do not seek an unskilled physician, lest by excessive severity or untimely excisions and cauterizations, he may cast you into the deep of despair; or, on the other hand, one who, by using excessive leniency, leaves you ailing: but [one] who, while you think that you are doing well, may lead you—which is the most grievous thing of all—to eternal punishments contrary to your expectation. For this disease of the soul, if it departs with us, will certainly bring this result for us. But I do not deem that a mediator between God and men is so easily found. "For not all those who are of Israel are Israel" [Rom. ix, 6], but those finally who clearly understand both that name and the power of the name, and who have become minds that see God. C Nor are all those who call upon the name of Christ the God truly Christians: "For not everyone who says to me, 'Lord, Lord,'" says Christ, "will enter the kingdom of heaven, but he who does the will of My Father" [Matth. vii, 21]. As also elsewhere He says: "Many will say to me in that day, 'Lord, did we not cast out demons in your name?' and I will say to them: 'I do not know you. Depart from me, you workers of iniquity'" [ibid. 22, 23].
8. For this reason, therefore, it behooves all of you, brethren, to be careful—both those who act as mediators, and those who have sinned, and those themselves who desire to be reconciled to God—so that D neither those who act as mediators procure for themselves wrath instead of a reward, nor those who have offended and aspire to be reconciled, fall upon an enemy and a murderer and a wicked man instead of a mediator,
A For such men shall hear with terrible threatening: “Who made you rulers and judges over my people?” And again: “Hypocrite, cast out first the beam from your own eye, and then you will see to cast out the speck from your brother’s eye.” A beam is a passion, some desire darkening the eye of the soul. And again: “Physician, heal yourself.” And again: “But to the sinner God said: ‘Why do you declare my statutes, and take my covenant into your mouth? You have hated instruction, and cast my words behind you.’” And from Paul: “Who are you that judges another’s servant? To his own Lord he stands or falls. And God is able to make him stand” B through his faithful servant.
9. Therefore, I shudder and tremble at all this, my brothers and Fathers, and I exhort all of you—strengthening myself also through this exhortation to you—not to hold in contempt these divine and universally venerable mysteries, nor against our own soul, whether through vainglory, OR ambition, OR greed, OR lack of feeling. For it happens that, because of being called “Rabbi” and “Fathers,” we entertain alien thoughts. Do not, I beseech you, do not so shamelessly snatch at the rank of the apostles, being instructed by the example from earth. For if anyone, because of an appearance slightly more august, presumptuously dares to liken himself to an earthly king, and desires to hold and exercise the things entrusted to him, whether secretly or openly discovered doing so, both he C and his fellow-initiates and subjects are subjected to extreme punishments for the terror of others, and are mocked by all as foolish and senseless; what then will become of those who unworthily snatch at the rank of the apostles?
10. But neither should you desire to be mediators for others before you have been filled with the Holy Spirit, and before you have been known and reconciled in the sense of the soul to the King of all; since not even all who know the King are able to mediate for others to Him. For very few indeed are able to do this, those who through virtue and sweats, that is, their slaveries, have acquired boldness toward Him, and who, having no need of a mediator, speak to Him face to face. D Shall we not, therefore, keep this order also toward God, Fathers and brothers? Shall we not honor the heavenly kingdom more than the earthly? Shall we, gratifying ourselves, grant to ourselves the seat at his right hand and his left; and, even before asking and receiving, snatch at the favors…
A of God? O the boldness! What shame ought to cover us! If we are to be called to account for no other fault, for this reason alone we deserve to be removed as contemners of the presidency and to be cast into the unquenchable fire. But these things suffice for the admonition of those who wish to pay heed to themselves, through which we have strayed somewhat further from the proposed subject. But let us now say what you sought to learn.
11. That it is possible for us to confess sins to a monk not adorned with holy orders, since the time that his heritage received from God the garment and habit of repentance and they were named monks, you will find this to have happened everywhere, as it is written in the divinely inspired Scriptures of the Fathers, in which, if you search diligently, you will discover that what I have said is true. But before these, the high priests alone received the power to bind and loose by succession from the divine apostles. But as time went on, and the high priests became useless, this terrible power devolved upon priests of blameless life, and gifted with divine grace. B Afterwards, when these too had become mingled, and the priests as well as the high priests had become like the rest of the people, and many, as happens even now, had fallen into spirits of deception and empty chatter, and were perishing, that power, as I said, was transferred to the elect people of God—the monks, I mean—not in such a way that it was taken away from the priests and prelates, but because they rendered themselves alien to it. For "every priest is appointed as a mediator between God and men in things pertaining to God," as Paul says, "and he is obligated, just as for the people, so also for himself, to offer sacrifices." C
12. But let us begin our discourse from a higher point, and consider how, and from whom, and to whom at last this sacred power to offer, to bind, and to loose was given; and thus we will set forth in order what you have asked, not for you alone, but for all men. When our Lord and God and Savior said to him who had the withered hand, "Your sins are forgiven you," the Jews, hearing this, said, "This man speaks blasphemy. Who can forgive sins, but God alone?" Because in this way, forgiveness of D sin was never before given, * neither by prophets, nor by priests, nor by any of the patriarchs of that time.
And this is why the Scribes were indignant, as if a new and paradoxical doctrine were being preached. But the Lord did not blame them for this; rather, He taught those who were ignorant, showing that it was as God that He possessed His own authority, and as God—not as mere man—that He granted the forgiveness of sins. For He says to them: "That you may know that the Son of Man has authority on earth to forgive sins," He says to the man with the withered hand, "Stretch out your hand," and he stretched it out, and his hand was restored sound as the other; and through the visible miracle, He confirmed the greater, invisible one. In the same way, He also healed Zacchaeus, and the harlot, and Matthew at the tax office, and Peter after his threefold denial, and the paralytic; after having healed him, He found him later and said: "See, you have been made well. Sin no more, lest something worse happen to you." By saying this, He showed that the man had fallen into illness on account of sin, and upon being delivered from it, he had also received the forgiveness of his own sins. None of these people required much time, nor fasting, nor sleeping on the ground, but only conversion and unwavering faith, the cutting off of evil, true repentance, and many tears, as the harlot and Peter wept bitterly. Henceforth, the beginning of that great gift, which is fitting for God alone—which He alone possessed, and which, being about to ascend to heaven, He then left behind for His disciples—began. But let us consider C how He conferred this dignity and authority, whom and how many He chose, and when, for the principal eleven disciples. For when the doors were shut, and they were all gathered together within, He entered and stood in their midst and breathed on them and said: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." He commands them nothing about imposing penalties, as He knew they would be taught about this matter by the Holy Spirit.
13. How, then, the Holy Apostles transmitted authority by succession
13. As has been said, the holy apostles D transmitted this authority by succession to the bishops, and to them alone—to those who occupied their thrones—in such a way that the others would not even dare to think of such things. For so strictly did the disciples of the Lord guard this. But later, as we have said, as time went on, the worthy were mixed and confused with the unworthy, and they were overwhelmed by the multitude, as one strove to surpass another through ambition, aspiring to presidency by hypocrisy, not by virtue. For since those who occupied the thrones of the
A apostles appeared as carnal, pleasure-loving, and ambitious, and lapsed into heresies, divine grace abandoned them, and this authority was taken away from such men, because they lacked all the other things that priests ought to possess. For as to being "orthodox," in this I have little confidence. For he is not orthodox who merely introduces no new dogma into the Church of God, but rather he who leads a life in accordance with right reason. And such men as these, the patriarchs and metropolitans of the time sought, but did not find; or if they did find them, they honored someone less worthy in their stead, asking only this one thing of him, namely, that he issue the Symbol of Faith in writing; and regarding this as the only requirement, and not being zealous for the good, nor struggling against any evil, they thereby procured peace for the Church, which is worse than any hostility or great disturbance. From this it came about that the priests were rendered worthless and became like the people; for since there were none among them to be salt, as the Lord said, so that by their reproofs they might tighten and restrain, even in the slightest, the life that was flowing away, but rather they forgave one another and concealed one another's vices, they themselves became worse than the people, and the people in turn worse than them. And yet, sometimes from among the people there arose some who were better than the priests themselves, appearing like coals in the darkness cast by those others. For if those B priests had shone in their lives according to the word of the Lord like the sun, the coals would never have been known to shine, but would have been eclipsed and obscured by the greater light. But since only the outward appearance and the vestment of the priesthood remained in men, and the gift of the Spirit had passed to the monks—and was known through signs, as they followed the life of the apostles through their deeds—here again the devil performed his own work. For seeing them, that they had been revealed as new disciples of Christ in the world, and shone both in life and in miracles, he introduced false brothers, his own instruments, and mingled them with these; and as time went on they multiplied, and as you see, they were rendered useless, and became no better than those who were monks in appearance only, or those called to the sacred rank by the laying on of hands, or those who ascended to the honor of the episcopacy; I mean the patriarchs, metropolitans, and bishops C.
14. Is it, then, simply by ordination and its dignity that the power of forgiving sins is granted by God? Far be it! For it is granted to those who perform the sacred rites, and to them alone. And I believe not even to most of them, lest, being stubble, they be burned thereby, but only to those who are among the priests, the high priests, and the monks who are numbered in the choir of Christ's disciples D.
15. Whence, therefore, shall those who are enrolled A in the holy orders understand this, and those who seek them, how shall they know them accurately? The Lord has taught this, saying: "And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them." And again: "My sheep hear my voice." "By their fruits ye shall know them." What are these fruits? Those which Paul signifies by numbering them thus: "Charity, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance," to which are added compassion, brotherly love, mercy, and such like. And that also, "the word of wisdom," the "gift of healing," and many other things: "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." For those who have become partakers of these gifts, whether of all or in part, as is expedient for them, are numbered in the choir of the apostles. Wherefore they are also the light of the world, just as Christ himself said: "No man, when he hath lighted a lamp, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light." B And not only from these are such men known, but also from the institution of their whole life. In the same way, those who seek them will themselves know each one of them most perfectly. Such are they who, after the example of our Lord Jesus Christ, bear poverty and contempt, nay rather, hold them in the place of the greatest honor; who, as he did, have shown their obedience toward their own fathers and guides, and those who impose anything upon them spiritually. Such are they who receive injuries, revilings, and reproaches with all their soul; who accept those who inflict these things upon them as the authors of great benefits, and from their heart pour out prayers and tears for them; who trample upon all the glory of the world, and consider all its desires as loss. And why do I collect many common things and prolong my discourse? I say that if each one of those of whom I speak finds that he has fulfilled all those virtues which they hear and read in the holy Scriptures, and has faithfully accomplished every opportunity for doing good; if, moreover, in individual virtues he feels that he has made progress, increase, and advancement, nay C rather, that he has ascended to the height of divine glory, then he will perceive that he has come into the participation of God and of His divine gifts; which all will easily see and recognize, who are accustomed not only to see clearly, but also those who see obscurely. Such as these can confidently proclaim before all: "We are ambassadors for Christ, as though God did beseech you by us, we pray you" to be reconciled to God. For all who D
A kept the commandments of God even unto death; they sold their possessions and distributed them to the poor; they followed Christ through the patient endurance of temptations. They found their souls, and indeed in the mental light; they found them in life eternal: and thus in this light they saw that inaccessible light, namely God Himself, as it is written: "In thy light we shall see light." How then shall anyone be able to find the soul he possesses? Give heed. The soul of each one of us is that drachma which he himself lost (and not God), when he submerged himself in the deep darkness of sins; but Christ, who is the true light, coming and meeting those who seek Him (as He alone knows how), grants Himself to them. This, therefore, is to find one’s own soul: to see God, and in His light to be exalted above every visible creature. He has God as shepherd and teacher, from whom he will perceive what it is, if it pleases Him, to bind and to loose; and having perceived Him perfectly, he will worship God, who gave the gift, and will impart it to those in need.
16. B And thus, my child, I know that the power of binding and loosing is granted by God the Father and our Lord Jesus Christ through the Holy Spirit to those who have become His sons and holy servants. Such a Father I myself became a disciple of, who indeed had received ordination not from men, but by the hand of God—that is, the Holy Spirit leading—admitted me into discipleship; and that ordination which men confer, He commanded me to receive justly according to the fitting form, having long been moved to this by an intense desire from the Holy Spirit.
17. C We must, therefore, first ourselves become such, my brothers and fathers, and thus we shall discourse to others about the uprooting of passions and the acceptance of counsels; and let us seek these spiritual men. Let us, therefore, first investigate these laborious men—I mean the disciples of Christ—and with a diligent heart and many tears let us pray to God for appointed days, that He may deign to reveal the eyes of our D hearts to discern if perhaps any such one may be found in this perverse generation: that having found him, we may receive through him the remission of our sins; that we may obey his precepts and mandates with all our soul, just as he, having heard the words of Christ, became a partaker of His grace and gifts, and received from Him the power of binding and loosing, being inflamed by the Holy Spirit; to whom is due all glory, honor, and adoration together with the Father and the only-begotten Son, unto the ages. Amen.
ADMONITION REGARDING THE ORATION AGAINST CONSTANTINE CABALLINUS
A The oration which follows, Combéfis edited in the second volume of the *Auctarium Bibliothecæ Patrum Græcorum*, and deemed it worthy to be joined to the three others by Damascenus regarding the images, even though it was written in a different style. You might call those books, he says, works written in leisure, in which sound doctrine is defended by a manifold genre of arguments: whereas this is as it were a declamation, by which he challenges all heretics as though face-to-face, and defends the libellus of faith offered [by the Church] against their calumnies. For this is what the title denotes, Λόγος ἀποδεικτικός, a Demonstrative Discourse (by which name it is indeed inscribed in the Royal codex 1829, in the Bodleian 274, and the Caesarean 144 parchment manuscript, very ancient and of excellent quality, as Lambecius testifies). B He then mentions another Royal codex, no. 2428, in which the following different title is held: *Epistola Joannis Hierosolymitani, archiepiscopi ejusdem sanctæ Christi Dei nostri civitatis, missa ad Constantinum Cabalinum, pro sanctis et venerandis imaginibus; sive quomodo Christiani qui fidem rectam profitentur credere debeant.* Because of this inscription, that learned man conjectured that the author of this treatise was a Patriarch John, whom Damascenus mentions in the epistle *On the Trisagion Hymn*, which he wrote after his death. He adds, moreover, that there are many things which persuade [one] that the author is a man of Constantinople, since he names both Germanus his own prelate and shepherd, and cites locations of the city of Constantinople as examples; yet he judges it to have been written before the seventh synod. C But Theophanes in his chronological tables reports that that Patriarch John died in the 19th year of Leo the Isaurian, in Christ 735; and thus he could not have proscribed the adulterous synod of Constantine, son of Leo, which was convened in the 14th year of this emperor, in Christ 754; much less could he have made mention of the deposition of the impious Patriarch Constantine, whom Copronymus later cast out, in the 26th year of his reign, in Christ 766, unless perhaps another John succeeded him immediately before or after, by whom the libellus of faith which the dissertation exhibits and defends, was issued. Moreover, lest he also might have written the whole epistle; because, as Theophanes narrates, already in the 23rd year of Constantine, in Christ 765, Patriarch Theodore was ruling the Church of Jerusalem, and together with the Alexandrian and Antiochene [patriarchs], by conspiracy, on the same day of Pentecost, he struck Cosmas of Apamea, guilty of profane dogma, with anathema, in the 9th year of the Caliph Abdallah, who was called by another name, Abujafar Almansor. D Furthermore, that this same Theodore persisted until the beginnings of the prelacy of Tarasius of Constantinople, or at least until the year 784, is made certain by the Acts of the seventh synod, in which the *Synodica* of Theodore to Tarasius is read. Elias succeeded Theodore, who, in the following year, in which the seventh synod was celebrated, was in exile by the unjust command of the barbarian Caliph, although, as the Acts of Saint Stephen the Sabaiter claim, another Theodore occupied the throne of the holy city by force. We have, therefore, no John of Jerusalem to whom the synodical epistle against Constantine Copronymus and his profane synod could be attributed.
As regards John Damascenus, since the author of his *Vita* testifies that he always fought against the Iconoclasts from afar in Syria and Palestine, and that he did not depart from the Laura of Saint Sabas after the death of Patriarch John, he could certainly not name Saint Germanus as his own prelate and shepherd. For what is read in the *Synaxarion* which bears the name of Emperor Basil, and is praised by the most learned continuators of Bollandus on May 8, [namely] that our John was variously relegated by heretical emperors and handed over to prisons because of the cause of the images, "ὅθεν καὶ διαφόρως ἐξορισθεὶς παρὰ τῶν αἱρετικῶν βασιλέων καὶ φυλακαῖς παραδοθείς" — this I show elsewhere to be false. Furthermore, regarding the question as to why this little work should be attributed to him, not only do the most serious lapses of memory which occur therein stand against it, but also the very dissonance of the diction. For the elocution familiar to Damascenus does not admit those flaws which are detected in this dissertation: nor in his genuine works have I noted this mode of speaking to have been used, which in this [work] is most frequent, [namely] θέλεις εἰπεῖν, θέλεις λέγειν, so that it may denote what you mean in Latin by "you say" (*dicis*): which indeed savors of the corrupted idiom of the Greeks. Wherefore the name of John Damascenus could be prefixed to the oration by no other right than that the *Epistle of the three patriarchs of the East to Emperor Theophilus*, which we shall soon submit, was attributed to him; although even that for a far better reason, because this matter about which the question now stands consists almost entirely of Damascenic arguments. Indeed, this excellent defender of the Church will have obtained, in defending the honor of sacred images, that many works should be inscribed in his name, by which the same cause might be championed: just as, surely, the name of Athanasius, that most noble patron of the deity of the Word, was also inscribed on the books of other authors, in which the struggle was for the sincere faith of Athanasius. The insipid compounds of names which are met here and there, such as ἀνδρόγυνα, by which men with wives are signified, σεπτομόρφων for σεπτῶν μορφῶν, θρυλλολέκται, σαρκομοιομόρφῳ ὄψει, etc., are similar to those which Leo Allatius observed in the orations of John of Eubœa, to some of which the name of John Damascenus was likewise prefixed by librarians. Moreover, in the Colbertine 7, a fairly old codex, after his oration on the Conception of the Mother of God, which is inscribed: *Ἰωάννου μοναχοῦ καὶ πρεσβυτέρου Εὐβοίας εἰς τὴν Σύλληψιν τῆς ἁγίας θεοτόκου* (John monk and presbyter of Eubœa on the Conception of the holy Mother of God); another follows with this title: *Ἰωάννου Δαμασκηνοῦ ἐπισκόπου Εὐβοίας, λόγος ἱστορικὸς εἰς τὴν ἁγίαν μάρτυρα Ἀναστασίαν* (John Damascenus bishop of Eubœa, historical discourse on the holy martyr Anastasia).
A Whether John of Eubœa was of Damascene origin is an obscure matter. He lived, however, in the age of Copronymus in the year 744, as he himself testifies in his oration on the Holy Innocents, so that one might perhaps conjecture the dissertation in question to be his. Be that as it may, in Royal Codex 2428, no preface is prefixed to the profession of faith, and the remainder is treated in a compendious form. In Codex 2951, the same work is found with the preamble also removed, bearing this inscription: *Συνοδικὸν Ἰωάννου ἀρχιεπισκόπου Ἱεροσολύμων στηλιτεύον τοὺς κατὰ τὴν ἄοικον καὶ ἀκέφα-λον ψευδώνυμον ἑβδόμην σύνοδον* (Synodic of John, Archbishop of Jerusalem, denouncing those of the empty and headless pseudo-seventh synod). By this is intended the "Synodic of John, Archbishop of Jerusalem," which calls into question a spurious and headless synod that is falsely termed the seventh. A synopsis of that same dissertation follows the formula of faith which is read in the first place; although the other is fuller, with a few things interspersed here and there, which have been borrowed from the sincere orations of Damascenus. I should have almost believed that this profession of faith, up to the words *τοὺς ἐκχέοντας τὸ αἷμα αὐτῶν ὑπὲρ ἀγάπης τοῦ Χρι-στοῦ* (those who shed their blood for the love of Christ), was the very one which John of Jerusalem published under the beginnings of the nascent Iconomachy heresy, to which other things were later added and prefixed which contributed to its declaration and defense. For B synodicals of this kind were not written by councils of bishops in the manner of debates; rather, they entrusted this business to polemical teachers, satisfied with a bare exposition of the faith by which the faithful might be taught merely what was to be held by certain faith. Thus, Theodore, in the same tenor, though in a more prolix form, sent a similar synodical epistle to Tarasius in the name of the Palestinian synod, without any skirmishing against the heresy.
Furthermore, that Royal Codex 2951 is the one from which the most illustrious and learned Parisian prelate, Dom Petrus de Marca, extracted some things pertaining to the Fifth Synod and made them public; it is said to have been transcribed by Leo Cinnamus in the year of the world 6784, or 1278 of Christ, during the reign of Michael Palæologus and his son Andronicus Comnenus. Moreover, Cinnamus the scribe testifies that that volume was transcribed by him from another which was kept in the old library of the Roman Church, and which had been written in the year of the world 6267, that is, the year of Christ 753; *ὡς ἀριθμεῖσθαι τοὺς χρόνους τοῦ τοιούτου βιβλίου ἄχρι τοῦ παρόντος εβ' πρὸς τοῖς πεντακοσίοις* (so that the years of such a book are numbered up to the present at five hundred and twelve), C and thus the age of that volume (the Roman one) comprised a total of 517 years at the present time. But Cinnamus was deceived, nor did he accurately calculate the numbers. For by what pact could the Roman codex have been written in the year of Christ 753, since the pseudo-synod of Copronymus was held only the following year, namely 754, and the impious Patriarch Constantine was not deposed by Copronymus until fourteen years later? For—as was observed before—that which was described by Cinnamus from the Roman codex with many others, touches upon this Synodic of John of Jerusalem: *Λοιπὸν ποιεῖ σύνοδος πατριάρχην μὴ ἔχουσα· ἀλλὰ καὶ ὃν ἐποίησεν ἀπέκτεινεν·* (Finally, it creates a synod not having a patriarch; but even the one it created, it killed). But what kind of synod is this that had no patriarch; nay, it even killed the one it had created? *τίς οὐ μὴ καταγελάσηται τὴν σύνοδον ταύτην τὴν ἀκέφαλον; κεφαλὴν μὴ ἔχοντα, ἐποίησεν ἑαυτῇ κεφαλὴν, καὶ στραφεῖσα ἔρριψεν αὐτήν, μᾶλλον δὲ ἀπέκτεινεν αὐτήν·* Who would not deride this synod that has no head? Lacking a head, it fashioned a head for itself, and having turned, it cast it off, or rather, it killed it. Constantine’s patriarchate was abrogated on the 3rd of August, indiction 4. Nicetas was intruded into his place on the 17th of November, indiction 5, then on the following day, facing backwards, he was carried on an ass and led through the equestrian games so that he might be pelted with insults by the populace, and shortly after he was beheaded in the Cynegion. See Theophanes and Nicephorus in the *Breviarium*. D
JOHN OF DAMASCUS DEMONSTRATIVE ORATION CONCERNING THE HOLY AND VENERABLE IMAGES. To all Christians, and to the Emperor Constantine Cabalinus, and to all heretics.
A Forasmuch as many have taken in hand to set forth a narrative, as I shall say with the blessed apostle and evangelist Luke, concerning the orthodox faith and the tradition of the Church which Christ Jesus, our true God, acquired for Himself by His own Passion, I have deemed it necessary, beloved, not to conceal these things from your excellence, but to show you the way of truth which the Catholic and Apostolic Church has held firmly from the beginning and from of old, regarding the holy and venerable images, so that you might not be tossed hither and thither like a reed shaken by the wind by that cruel heresy of those who do not venerate the economy of God as seen in the flesh for our sake, as expressed through iconographic recreation, but rather, out of malice and absurd reasoning, treat it with insult; those who, through baptism and the communion of the precious body and immaculate blood, appear to be Christians, but are in truth strangers to Christ; those who, finally, hold the dignity of shepherds but have nonetheless been changed into wolves and wild beasts—not indeed by nature, but by purpose and faith, according to that which is openly proclaimed in the Gospel: B "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." A grave invention of this kind has emerged in these times from the pursuits of deceitful and shadowy men; men, I say, who have fallen into the abyss of destruction and an insufferable mire because of their own vainglory and pride. But you, O venerable audience, both those who have recently received the unction and those who received it of old; you who have followed the voices of the prophets, the writings of the apostles, and the decrees of the Fathers, you who hold the anchor of faith firm, safeguard it in your souls lest it be snatched away by the malice of the murderous enemy, and by keeping yourselves whole and unshaken, [hold fast to the confession] of the right faith of the consubstantial and undivided Trinity...
demonstrating it to all enemies, and holding it in your hands; so that just as we have known this through mouth, mind, and tongue, so we may also believe.
2. «I believe in one God the Father Almighty, maker of heaven and earth, of all things visible and invisible: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages; and in the all-holy Spirit, the holy, the Lord, the life-giving, who proceeds from the Father; who together with the Father and the Son is worshipped and glorified, through whom all things are sanctified; the holy Trinity, indivisible and ineffable, holding all things and the maker of all, equal in power, uncircumscribed, of equal divinity, of the same counsel, of the same essence, and consubstantial, coeternal, in every way devoid of beginning, of one principality, of triple subsistence in God the Father the begetter, and God the Son the begotten, and the Holy Spirit, B even as I know the beginning-less, the God of all things, by whom all things are made alive. For the Spirit was always with God and the Father: for they were never divided from one another. For the Father was always, and he was always with the Son; and the Son was always with the Father, and the Spirit with both; thus I worship and glorify the holy Trinity, the indivisible, one Godhead in three persons.
«Similarly, also regarding the all-holy Theotokos, I confess her holier than the Cherubim and Seraphim, and more sublime than the heavens, higher than all created things, as one who gave birth in the flesh to the one of the Trinity, Christ our God, who for our sake descended and became man for our salvation. At the same time, I also honor, worship, and reverence His saints, as those who have struggled for His sake: namely, holy John the forerunner and Baptist, and the prophets who preceded him, and the all-laudable C apostles who followed him, and the holy and victorious martyrs, and all the saints I worship and reverence, and I beg for their intercession and supplication. For by their intercessions we are all saved: «For God does the will of those who fear Him.»* To this, I also worship, honor, and embrace their precious relics. For many bodies of the saints have distilled balm, and many diseases have been healed through them.
«Also, I honor and kiss their precious images; not as gods, but as a concise description and narrative, and a monument of those things which they have suffered. For the images of the saints are not merely forms of the body and displays, but also of the bodily sufferings. For indeed, through their sufferings, which they D endured for Christ...
*Ps. CXLIV, 14.
they are proclaimed blessed, held in honor, and venerated. For if they had not endured these things for Christ’s sake, we would not have had the honor of them being written up, either in books or in churches. For many have inscribed likenesses of men in their own homes, whether parents of their children or children of their parents, on account of their longing and the relationship A which they had toward one another; and so that they might not fall into forgetfulness, they inscribed their likenesses in their homes. Whence they also greet them, not as gods, but, as I said before, on account of that longing and relationship of theirs. In this way it is necessary to think also about the icons of the saints, that they were inscribed both in churches and in books for our remembrance and love, and for the correction of our life, as well as of the nations that come to believe in Christ Jesus, for the manifestation of their own good testimony. And indeed, as much as the divine Scriptures are read, so much are they understood, and even more do they kindle us toward the love of God. And if these people, on account of a carnal love for their children, B in any case inscribe icons for their remembrance, how much more do we owe it to depict the icons of the saints together with their sufferings—those who poured out their blood for the love of Christ.
3. But why, O lawless heretic, do you say that I practice idolatry? For whose idol do I venerate, tell me? That of Apollo—or rather, of him who is a sort of ruin for the sake of his own name—or the icon of our Lord Jesus Christ, which teaches me His incarnation in the flesh? Tell me, you who are a Jew in mind and sense, whose idol do I worship? That of Artemis, the mother of demons, as the Greeks tell myths, or the icon of the all-holy, immaculate Lady C our Theotokos and ever-virgin Mary, the Mother of our Lord Jesus Christ? Tell me, whose idol do I venerate? That of Zeus, or the icon of holy John the Forerunner and Baptist? That of Zeus, or the icons of the holy apostles and martyrs and of all the holy ones who from the ages have been pleasing to the Lord? And who dares to call this beautiful exposition idolatry, and to insult the sufferings of Christ and of His saints, and at the same time those who handed down to us the holy Church of God? For D this is how we received her adorned by the holy Fathers, just as the divine Scriptures teach us: the incarnation of Christ, His condescension toward us for our sake, the annunciation of Gabriel to the Virgin, and the things that follow: the birth, the cave, the manger, the midwife, and the swaddling clothes; the star and the Magi, and the things that follow; the baptism, the Jordan, John touching His head, and from above the Holy Spirit in the form of a dove. Let us come also to His passion, and let us see the children with
A palm branches, the basin and the towel, the kiss of Judas, the apprehension by the Jews, the persistence of Pilate, and so forth; likewise the crucifixion, the nails and the slaps, the sponge and the spear, and above, the title bearing the inscription: *Behold the King of the Jews*, and so forth; the resurrection, the joy of the world; how Christ tramples upon Hades, and raises Adam; likewise also the ascension. Let us come also to His wonders: the illumination of the blind, the strengthening of the limbs of the paralytic, the woman with the issue of blood healed by the touch of His hem—she who was the first of all to make an image of Christ out of bronze; and likewise the bodies of the saints, with the tortures and inquisitions which they endured for Christ our God. Since this is a fine exposition and a useful writing, how do you dare to call it idolatry? B For the writing is brief and good, just as our Father Chrysostom said: "I also have loved a painting rendered in wax, for it is full of piety." And the holy Basil the Great, our Father, in his Eulogy of the Forty Holy Martyrs, says: "Since both logographers and painters often signify things: the former adorning them with speech, the latter engraving them upon tablets." And indeed, the logographer wrote the Gospel, and what did he write in the Gospel? The whole dispensation of Christ in the flesh, and he delivered it to the Church. The painter does a similar thing. He has painted on the tablet of the Church its beauty, from the first Adam to the birth of Christ, and the whole economy in the flesh, and the testimonies of the saints, C and in like manner he too has delivered it to the Church; so that both of them have rather composed one exposition, and they instruct us. And why is it that you adore the book, but spit upon the tablet? Tell me, heretic: what is the difference between the two, since both announce one exposition, and the one is adored, while the other is spat upon? O the calamity! Who would not laugh at this judgment? Who would not abhor this teaching, that when two people expound the same narrative, one of them has veneration, while the other is spurned? Behold knowledge—or rather, ignorance. Truly, if a man considers it well, this history and exposition is a beautiful and virtuous interpretation of the Gospel. For since things which the Gospel explains D by speech, this one shows by action, why then is the one adored, and this one despised? What difference is there between paper and fine linen? Do not both share in the matter for one work? Or what difference is there between parchment and a wooden board? Are not both cut and divided by the sword, and thus pass into the work? What, finally, does ink differ from red lead and the remaining colors? Are not all these prepared from many pigments, and then for the use of the writer and the painter
A are they? You will certainly say that you are adoring the account of the economy of Christ. So too I: far be it from me to assert that I adore the wall or the material of the colors, but I adore the figure of the body of Christ, and the Lord’s economy, just as our Father Chrysostom also says in his *Homily on the Basin*: "When the images and likenesses of the emperor are brought into a city, the magistrates and the people go to meet them with auspicious acclamations and fear, not honoring the board, nor the waxen painting, but the likeness of the earthly emperor." And if such honor is fitting for the earthly emperor, even when the emperor is not present there, but only his image, how much more does it behoove the image of the heavenly Emperor, Christ our God, to be honored and adored? B O the disaster! That the image of the earthly emperor is adored, and held worthy of such honor, but that of Christ is despised. O the deceit of the Christians! O the judgment and doctrine of the Fathers! Who would not laugh at this judgment? Who would not abhor this impious dogma? If a foolish man is often found spitting upon the image of the earthly emperor, what does he incur? Is he not held liable to the penalty of death? For he who dishonors the image of the emperor, dishonors the emperor himself. "For the honor of the image," as the great Basil says, "passes to the prototype; and likewise the dishonor." Thus must one think also in the case of the image of our Lord Jesus Christ, the heavenly King: that he who dishonors it, dishonors Christ. For the honor of the image reverts to Christ; and likewise the dishonor: he who dishonors the image brings the insult upon the prototype. This is intelligible to all; and who shall escape the insult to Christ?
C 4. You will certainly say to me that Christ is uncircumscribed, and incomprehensible, and impassible, and inconceivable. I too confess that the divine is uncircumscribed, and incomprehensible, and impassible. Yet the flesh is circumscribed, as it was seen upon the earth with its sufferings. But you say again to me: "Then do you separate the flesh from the deity?" Far be it! For they were never separated from one another, neither in the womb of the Mother, nor in the baptism, nor on the cross, nor in Hades. But you will say to me: "If they were never separated, how do you circumscribe the flesh alone?" But tell me, heretic: who partook of milk from the Mother and Virgin? Was it not the flesh? Who stood naked in the Jordan? Was it not the flesh? Who ate? Who drank? D Who traveled? Who stretched out his hands on the cross? Who was placed in the tomb? Was it not the flesh? The flesh endured these things, yet it was not separated from the deity. And who dares to speak about the deity, or to raise a question, and to lose his own soul, as the other heretics do? Who is able, tell me?
A Who, I ask, is able to circumscribe man, who was made in the image of God? None at all. For we do not take that which in man is subject to the eyes to be the image of God, but that which is conceived by the mind. For that which is subject to the eyes is composite and circumscribed; but God is simple, destitute of composition, and greater than circumscription. But the flesh which Christ took to Himself from His spotless mother is itself circumscribed, just as He appeared upon the earth. And this is not idolatry, but the expression of an image. And indeed, provided that Christ came to abolish idols upon the earth, why would He have left idols for us again? For Christ Himself also made an image, which they call "not made by hands," and it remains to this day and is adored, and no one of sound mind calls it an idol. For if God had known that idolatry would come about through it, He would not have left it upon the earth. B C
5. You may wish to say that Christ did not tell us to make images and to adore them; for if He had said so, then indeed divine worship would have been lavished upon them. But I, too, show you many other traditions which we have received from the apostles and our holy Fathers, regarding which there is no utterance of Christ. For where is it reported that Christ said that we should adore while turned towards the east? Or that we should adore the Cross or the Gospel? Or that we should partake of His holy body and blood while fasting; or that we should crown those newly married? And I could mention other things to you which Christ did not speak of; but what need is there for these? We, too, believe as we have received from the holy Fathers, who were taught these things by God. For God surely did not wish anything to be hidden from His saints, whether you mean those things which were to turn out for the advantage and salvation of men, or those things which were for their harm. How then could that have been hidden, if it were idolatry, so that the people who adore such numerous idols should perish? O the calamity! That from the time when Christ descended to us, down to the patriarch Germanus, the Christian people, adoring idols, should have perished! When, then, must the heavenly world be filled? But may it not be so, O God, that this is idolatry! Otherwise, if it were idolatry, some synod would at least have attempted to cast them out, and to proscribe those who adore them. If the first synod had not cast them out, the second certainly ought to have said something about them. If not the second, then at least the third; if not the third, then again the fourth; if not the fourth, then the fifth; if not the fifth, why did the sixth not cast them out, but rather illustrated the matter? And if you do not believe me, turn to the canons of the sixth synod, and to their eighty-second chapter, and you will find there that which convicts you. For thus the God-bearing Fathers pronounced: "In some of the paintings of the venerable images, a lamb is depicted, to which the finger of the Forerunner points, which has been accepted as a type of grace, prefiguring for us through the Law the Lamb, Christ our God."
Therefore, having embraced the ancient types and shadows as symbols and prefigurations of the truth handed down to the Church, we prefer grace and truth, having received these as the fulfillment of the Law. So that we may also depict for the eyes of all, even through the application of colors, the perfect form—the form of the Lamb, Christ our God, who takes away the sin of the world—we have determined that from now on, in accordance with His human character, He should be set up in icons in place of the old lamb. By this, we contemplate the height of the humiliation of God the Word, and we are led to the memory of His life in the flesh, His passion, His saving death, and the redemption of the world that came about therefrom. B If these Fathers, O heretic, have so defined these things, what need had we to transcend their boundaries and bring schism into the Church? And do you not know that he who overturns the boundaries set by the Fathers receives anathema? See what you have done, and do you still persist in wickedness? If you say that they appeared [only] since the Third Council, you would have something to say. But if they began to exist from the descent of Christ, you have nothing to say against them. Tell me, O lawless one, when the Jews brought to Christ the coin bearing the image of Caesar, and testing Him asked if it ought to be adored, did He not stop their mouths, saying: “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s”? Do you see that immaculate mouth, how He silenced their unjust tongue?
⑥. Look also at the evangelist and apostle Luke; did he not paint the precious icon of the all-immaculate and ever-virgin Mary and send it to Theophilus? And do you not understand these things? Do you not accept this doctrine, which was to be preached from the very advent of our Lord Jesus Christ? For if it were idolatry, surely at least one council would have been bound to cast them away. You wish to say that the Fathers of the six councils were struggling to destroy other blasphemies and heresies, and were not concerned about them. But tell me, what blasphemy is greater than idolatry? And how could the Fathers have abolished lighter things and left the heaviest of all for the destruction of the people? But you will tell me that the Fathers neither adored them nor held them in esteem. And how, then, did Chrysostom say: “I have also loved the wax-poured painting”? And how did Gregory of Nyssa say: “I never saw the painted images of the saints without passing by in tears”? And holy Basil, what need had he to undergo such great labor to go to Caesarea in order to see the image of Christ? And you say that they did not adore them? At the very least, they did not dishonor them, nor did they trample upon them.
You too, if you do not wish to adore them, no one forces you. In the meantime, however, do not dishonor them, nor call them idols, and thus bring about the destruction of your soul. How many temples and holy churches were adorned with the sacred images of the holy ones when the divine Fathers were celebrating the synods! What mind, beholding the Lord crucified in an image, does not adore him A
7. You want to object according to the prophet Isaiah: "You shall not make any likeness, neither of what is in heaven, nor of what is on earth?" Indeed, we have done no such thing, nor have we revered the sun, nor the moon, nor the stars, nor the things on earth, nor beasts, nor cattle, nor reptiles; nor have we made or revered any of these things, nor have we served them as the pagans do. You might want to say, according to the prophet David: B "The idols of the nations are silver and gold, the works of the hands of men. They have a mouth, and will not speak," and so forth. And indeed, they were truly such as the Prophet said, but those Greeks used to call them gods and revered them as gods, and they never knew God. But we are not like that; heaven forbid! But as I said before, I adore the holy, undivided, and unconfused Trinity, and the all-holy Theotokos, and all the saints; and I adore and embrace their precious and holy images because of my longing and great love for them—not as gods, as the Greeks did; heaven forbid! But as I said, as a concise and easily interpreted writing, just as the Church has received them. Thus they do speak, and they are not dumb, like the idols of the nations. For every writing read in the church, whether it be of the condescension of Christ, or the miracles of the Theotokos, or the struggles and lives of the saints, tells us through pictorial history, and opens our mind to their unspeakable and ineffable zeal. C
8. For tell me, if you see through a pictorial representation the second coming of Christ our God, how He comes in majesty, and the myriads of angels standing before His throne with fear and trembling, and the river of fire flowing from the throne consuming sinners; and again, when you see at His right hand the joy and gladness of the righteous, and how they exult in the presence of the Bridegroom—tell me, who, I ask, is so hard of soul and heart and obstinate that he is not pricked by the memory of that terrible hour, and, reflecting within himself, does not unfold the books of his own actions and, lamenting, does not fill his eyes with tears? For behold, this pictorial form speaks, portraying both the noble deeds of the pious and the D crimes of the impious. Do you see an accurate representation?
Do you not see that hour, when you stand and behold these things, that you are standing before Christ's day and the judgment in which you are about to be examined? Awake at last, you wretch, and remove the darkness with which you are covered; and just as you became a participant with us in the grace of baptism and in the communion of the precious body and blood of Christ, so too become a participant in the same worship, and do not, while believing the things of the Christians, act insolently toward the Churches, believing some things while rejecting others, and failing to become Her perfect child.
B 9. You wish to say: "I do not worship things made by hands." You do not know what you are saying, or what you worship. Tell me, is the church not made by hands, and the cross, and the Gospel, and the altar, and the other vessels of the church? Are they not fashioned by human hands—some constructed, some built, and others prepared for the service of God? Everything that exists in the church is made by hands and is visible; and if you hold this opinion, you will worship nothing that is seen by the eyes. For what are you yourself? Do you not possess visible eyes, and hands, and feet, and every member? How do you, who are visible, worship things that are invisible? C For there is a time when you worship the invisible, when you open the eye of your mind in your soul toward the only immaterial and invisible God, in your intellect and from a pure heart. If you have these things in your mind, O man, you will worship nothing that is in the church, but you will loathe everything; and he who has a lofty opinion regarding the faith, and glories in pride, is found to be as an atheist.
10. Tell me, O man, if someone should come from the nations saying to you, "Show me your faith, that I too may believe," what are you going to show him? Do you not lead him from sensible things to invisible things so that he may willingly embrace them? For if you say to him, "He in whom we believe is invisible," by what sight will he be moved to believe in your conscience and faith? D But you first lead him in from sensible things, and thus you gradually lead him up to the invisible. And how, hear this: You bring him into the church; you show him the adornment with which it is clothed. You reveal to him the forms of the holy images. The infidel sees, and says: "Who is this who is fixed to the cross? Who is this who is rising and treading upon the head of that earth-born one?" Do you not, by teaching him through the image, respond: "This one who is fixed to the cross is the Son of God, who was subjected to that punishment to take away the sins of the world; this one who is rising is he who raises up with him the first parent of the world, Adam, who fell through disobedience, and he tramples down Hades, which held for so many ages the one bound with indissoluble bonds and bars in the lower parts of the earth"? And thus you lead him to the knowledge of God. Then you lead him into the laver of baptism. And he sees there only water in the baptismal font, but you, the faithful one,
look upon the water as light and Spirit. And when he A has become a participant in baptism, then he too receives the assurance from the sensible thing toward the invisible regeneration. Then, when he comes to the sacramental celebration of the body and blood of the Lord, he sees only bread and wine; but you, you behold the body and blood which flowed from the unblemished side; and if he is found worthy, he becomes a partaker of it, and little by little he is raised up to your faith and knowledge. Do you see how you lead him from visible things to invisible things? Think of the holy image for me in the same way. You behold it in the church, whether it be of God, or of the all-holy Theotokos, or of a saint, or whatever you may find in the temple, and from the material things you lift up your mind toward the sight of the image, and toward the form and the gaze of the one depicted. Since I also ask you, O hater of images, have you seen Peter? Have you seen Paul? Have you seen any of the holy apostles? Have you seen Stephen the first martyr, or any other saint? No; but from this material form, your mind and your thought are spread out toward the longing and love for them, and those whom you do not see with your fleshly eyes, these you behold in spirit through the representation of the image.
B 11. To these things you object: "No one has seen an angel; and how can they tell stories about an angel?" Indeed, many have seen angels. For the all-holy Theotokos very often saw Gabriel; and the women bearing spices, when they went to the monument, saw angels; and the apostles too saw them, not only in the monument, but also when they were in prison, an angel came and led them out of it. And the prophets, Isaiah, Ezekiel, and Daniel, and to speak in a word, many of the saints saw angels as much as they were able to bear. Whence also Dionysius the Areopagite describes and depicts their hierarchies, and does not forbid it, but even explains C the reason why the four-formed creatures are fashioned in the forms of birds and beasts.
12. And again the Iconoclast finds fault, saying: "And how do they make and depict angels, as having the form of a man and adorned with two wings? Is the nature of angels composed of wings?" But hear, you who contradict: Is not the holy and consubstantial Trinity incomprehensible, and inseparable, and undivided, and invisible to bodily eyes? And how did He deign to be received in hospitality in the tent of Abraham? Did not the servant of God, Abraham, see him as having the form of a man and worship him? Did not Lot also, his brother’s son, when he saw the two angels who had set out to overthrow Sodom, D behold them in the form of men traveling with him, and saving
those who were being brought out of that lawless city? And have those who are invisible by nature A become visible through condescension? Their form of nature was not truly such; but the incorporeal, as much as it was able to commune with a body, so did they appear to those who were worthy of beholding them. Therefore, we also depict them as they appeared at that time in human form. The adornment of wings signifies their lightness, and their being ethereal and invisible, and their condescension and coming down from heaven to earth in the blink of an eye. Thus, O senseless ones, you have no pretext for speaking against them.
13. You wish to say that this generation has made them into gods; but you have no just or reasonable argument. For it is your duty to teach the unlearned people how the venerable images ought to be honored and embraced. For tell me, if a countryman B should happen to meet a man, someone ignorant of royal dignity and honor, a man of the king, and should worship him as the king, or if, not knowing, he should say to him a word as if to a king: "Lord, have mercy on me," will you order both the one who worshipped and the one who was worshipped to be put to death because he did this out of ignorance? This is not just; rather, it is fitting that the inexperienced be taught by the experienced. You see that the experienced should teach the inexperienced that this is not the king, but an official of his and a servant; and inform him that the king sits in the palace, and no one sees him except when C he is about to come forth. Thus it is necessary to teach those who wander through ignorance concerning the image of Christ, that this is not Christ in the flesh, but that it is His image. For Christ is uncircumscribed according to His divinity, and no one sees Him, except later, when He is about to come forth in His second coming; and in any case, they should have worshipped and embraced them.
14. For indeed, for this reason there are bishops and the orders of presbyters and deacons, for the sake of teaching the people how they ought to believe, and how they ought to pray. For those luminaries, those true D shepherds and divinely-inspired teachers, those guides of salvation, cared for nothing else in this life but to teach the people things leading to salvation, as being people who truthfully wished to render an account to God for the people. But the bishops of this generation care for nothing else but horses, and herds, and flocks, and fields, and bundles of gold; how they may sell the grain; how they may distribute the wine; how they may measure the oil; how they may trade in wool and silk; and they look to nothing else carefully, except for the stamp of the coin and the weight; and they daily look about for Sybaritic tables, and fragrant wine, and great fish, but they despise their own flock, and their own bodies
A Thus plainly the bishops of this time have become wolves, as Scripture speaks. But if they find any of the flock subject to them having fallen into some slight sin, they easily rise up against them and inflict punishments succeeding one another: in no way attending to the duties of pastoral dignity, they consider their flock daily not as shepherds, but like mercenaries.
15. Come now, tell me, whom shall we follow? Saint Basil the miracle-worker, or Pastilas, who was the ruin of many souls? In whom shall we place our faith? In Saint John Chrysostom, the teacher of the way of repentance and salvation, or in Tricacabus, the teacher of disorder and destruction? Whom shall we obey? Gregory, who excelled in theology, or Constantine, B that profane patriarch, the bane of all the people, who drove the holy doctrine of the holy and venerable icons out of the holy Church of Christ, along with his namesake who unworthily holds the scepter of the empire? I ask you, O man, whom shall we obey: the choir of venerable patriarchs who shone forth from the first holy and universal synod up to the sixth, which every region from the ends of the heaven to the ends of the earth has sealed, or these hypocrite priests, now at last introducing into the Church a spurious dogma which none of the patriarchs and no throne has confirmed by its authority—nay, rather they have proscribed it, having C issued libelli in which they exposed its authors, as having devised a doctrine hateful to God and having decreed things contrary to ecclesiastical rules?
16. Whom, I ask, shall we set before ourselves as a leader: the most celebrated and truly venerable synod of the standard-bearing and holy Fathers, or this headless, execrable conventicle, hateful to God and his saints? For it is plainly headless, and loathsome to God. And tell me, what patriarch was found in it? The one of Rome did not consent to come. The one of Alexandria was not present at all, nor indeed the one of Antioch, nor D the one of Jerusalem, not even once. What kind of synod, then, is this that has no patriarch? A synod is when the five patriarchal sees decree one faith and one discourse; if even one be missing from these, or if he does not submit to the synod, this is not a synod, but a parasynagogue and a council of vanity and arrogance. You see this parasynagogue, which the robbers—and not shepherds—have devised against the Church of Christ
A If you wish to learn of this more surely, namely that it is a gathering of vanity and not a synod, search and learn that it even killed its own patriarch, who was unworthy to be patriarch, the very man it had made. Who, indeed, would not laugh at this headless synod—or rather, this synod that has no head? It made a head for itself, and then turned and cast it away—or rather, killed it. O blindness! O folly and lack of sense! Who would not laugh at this synod? Even from this, all shall know that it is invalid and unacceptable, both before God and before His saints.
B 17. And it is not fitting to call it a synod, but a Jewish council; for it has become similar to the one against the Savior. For the author of evils, our enemy the devil, who from the beginning has warred against the human race, seeing the race of the Hebrews, that it was then beloved by God, envied them; and wishing to destroy them, he cast into them the evil thought that Christ was not the Son of God, but a deceiver, and that He wished to destroy the race of the Hebrews, and for this reason, they should seize and kill Him. And the priests of the Jews, having made a council and taken counsel among themselves C against the Savior, that they might seize and kill Him—having seized Him, they crucified Him and, having mixed vinegar and gall, they put a sponge upon a reed and brought it to His mouth; and having taken a lance, they pierced His holy side. And those who were once sons became strangers to the nobility of their patriarchs and Fathers. Likewise again, our enemy, the devil, seeing the race of the Christians—that it is beloved by God—envied it greatly; and wishing to destroy many of them, he cast into them this evil thought: that the bowing down before venerable images is idolatry; D and he said, "Spit upon it and stand apart from it, lest you perish." And the priests of the Christians, together with those who unworthily grasped at the imperial power and tyrannically leapt into the vestibules of the palace, having made a council and taken counsel out of their evil thoughts, they too meditated vain and foolish things against the image of our Lord Jesus Christ. And they condemned it to be trodden under their own lawless feet, in place of the crucifixion of the flesh which the Jews carried out; and just as the lawless ones, having mixed vinegar and gall, brought it to the mouth
A of Christ, so also did these, having mixed water and unslaked lime, and having placed a sponge upon a rod, brought it to the flesh-resembling face of the precious icon, and smeared it. And instead of the spear that pierced the life-giving side of Christ, having taken a sword, they dug it out and scraped it away and wiped it out of the Church, and they too fulfilled the work of the Jews and delivered themselves to the devil. O the calamity! O the madness! O the deception of the Christians! That even those who are seen to be Christian emperors and high priests have made themselves strangers to the blameless faith, and have cast themselves into the abyss of the Jews, even if only by a small transgression. Woe to you, devil, stranger to God, for you have mixed the Christian race with the B Jews.
18. For if we, as foster-children of the Church, shall have diligently investigated this heresy, we shall find it has been impiously innovated. For it exists as more impious than the former heresies. For the former heresies stumbled against the humanity of Christ; but this one strikes against the divinity. Because, whereas Christ, having come down, made the faith his own and rescued us from the insane worship of idols—partly through his holy disciples, and partly through his venerable martyrs—and completely destroyed it, so that there was no memory of it left, nor did anyone utter the name, these babblers have again devised it and again make mention of idols. And the lawless ones have not understood that from the time Christ was crucified and rose again, from that moment, C idol-worship began little by little to be driven from the earth.
19. For he who first breathed this heresy, being a liar and deceitful, grasped at the empire. For he was called Conon, and he wrapped himself in the name of Leo, having received this purpose and mindset from the Hebrews. For as he was walking about, before he had assumed the empire, a certain Hebrew said to him: "You are going to be emperor. But if you will hold fast to the words I shall tell you, your reign and your honor will be long-lasting. Cast away the name which you possess, and be named Leo. For in the days of your reign the statues of the icons, which the Christians believe in, will be overturned. Therefore, give me your promise D that you will overturn them when you have entered upon the empire." Enticed therefore as if by bait, the dragon of the abyss gave him his pledge, since an unworthy man was holding the desire for honor; and when matters came to pass, he seized the scepter of the empire. And after the tenth year, when the guide of destruction met him in public as he was coming forth, and had given him the petition, as if he were a suppliant, and the lawless man had read it, he immediately ordered the Hebrew to come to him in the palace. From which time, having summoned that Hebrew, he ordered him to enter, and having taken it, from that moment he...
A became a companion and conspirator of his lawlessness; and like a savage beast, he leaped into the Church, and dragged many away from her, and tore them from her bosom. And those whom she had given birth to without pain, and had educated in the doctrines of the Fathers, he made them alienated and exiled from their mother’s kinship.
20. When this man had departed from this life in wickedness, his execrable offspring immediately appeared, having become a double heir to his malice—that Constantine, who, from his very swaddling clothes, from the very holy and immaculate font itself, renounced the Christian piety and faith. For when he was still an infant, being baptized in the temple of Holy Sophia by our high priest and shepherd Germanus, while the patriarch was crying out, “Such an one is baptized in the name of the Father and of the Son and of the Holy Spirit,” B immediately that foul enemy of the Church, and stranger to her, defiled the entire font and filled all who were present with the stench of the excrement of his impure womb; so that the priest and prophet of sacred things, Germanus, exclaimed: “This one will be a great stench to the Church.” Do you see the first deed of his malice? Do you discern what manner of crime he committed and perpetrated? Now observe what sort of scandals the founder and innovator of the heresy introduced. Look upon the perdition of his dark soul and body.
21. For after he had seized the power of the kingdom, C his arrogance became manifest to all. For he sent an edict into all the provinces subject to his hand, ordering everyone to sign and to swear to abolish the adoration of the venerable icons. And whereas we today, beloved, say: “Let us go to the all-holy Theotokos to pray,” or “to the holy apostles,” or “to the holy forty martyrs,” or “to the holy protomartyr Stephen,” that crafty one would not even tolerate hearing this. For stripping the holy ones of the title of “saint,” he would say that the all-holy Theotokos could not help anyone after her death, and that the holy apostles and all the blessed D martyrs did not possess the ability to intercede, as though they had only profited themselves by the sufferings which they endured, in order to free their own souls from punishment, and that subsequently no aid came from them to those by whom they are invoked, or who [make their way] to them.
VARIAE LECTIONES. What if it be read, “painfully,” or “not painfully,” as Combefisius thinks, or as Paul said, “my little children, of whom I travail in birth again”? The letter is somewhat obscure, by which at least it is signified that Copronymus forbade that either the Mother of God, or the apostles, or the holy martyrs should be called “saints,” nor that the faithful should in any way invoke them. We have the first testimony from the holy Stephen the Younger, martyr, in his Life: “Who then,” he said, “will be called your holy synod? Have you not removed the word ‘saint’ from all the saints, the just, the apostles, and the martyrs, and established a dogma by saying: ‘Where are you going? To the Apostles. Where do you come from? From the Forty Martyrs. Where are you going now? To the martyr Theodore, to the martyr Acacius,’ and the like.” Thus the examples of the places of the royal city indicate on both sides that the men were by no means strangers: a fact which Combefisius finally saw. The second point of Copronymian impiety may be seen in Theophanes. [index: entries preserved]
A O impure tongue, sharpened for evil! O polluted mouth that has spoken blasphemy against the saints! If the Theotokos cannot help us after death, then who else is our protection, and who has become the helper and assistant of the Christian race? For if any man has secured the mother of someone as an advocate, he treats her with all modesty and honor, and when she makes supplicatory requests on behalf of a relative, a servant, or a friend, her own true son would not refuse her the hearing of her petition and intercession. She who is more exalted than the whole human race and the heavenly powers, pure in body and spirit, having become the mother of such a Son, how much intercession and boldness does she possess before Him who was incarnate from her? For she truly possesses a power that is incomparable and incomprehensible; the witnesses to this are those who flee to her protection, and how immediately she has become our assistant and help in daily calamities and illnesses.
22. Furthermore, is not he who shamelessly blasphemes the apostles and martyrs ashamed? For if anyone has a true friend who has often chosen to suffer for him, and possesses such friendship and love that he does not wish to be separated from him by day or by night, and esteems him dearer than children, wife, and every most precious possession; and if we, though evil, strive to repay with some good things those who love us, how much more does Christ—whose bowels are full of mercy, and who is the lover of good, and who cries out clearly in the Gospels: "You are my friends" [Joan. xv, 15]; and again: "I am going to prepare a place for you, B and I will come again and receive you to myself" [Joan. xiv, 2]; and again elsewhere through the Prophet He cries out: "I said: You are gods, and all of you are sons of the Most High" [Ps. LXXXI, 6 / Joan. x, 34]—how much more, if He calls them gods because of the sincerity of their love and their relationship, do they possess boldness and intercession after death? Is not their boldness theirs? Is not their glory after death theirs? Is not their firm faith theirs? Why should we not have as intercessors before God those who have done such things and have been so excellently perfected in these gifts? Why should their supplications not be a defense for us? How many barbarian enemies have they, since the time they departed this life, warded off C or destroyed by their assistance? How many deadly calamities have they turned into the opposite by their intervention? From how many dangers have we been delivered by their prayers until now? Is it not fitting to represent such and so many of our patrons and defenders by an express likeness in images, and to honor them D every day, and to fall down before them, and to raise the honor from this material representation up to the prototype? And those whom we do not in the flesh...
see, because of the circumstance of time, these we greet and beseech in the spirit; not as the dead, but as those who live to God.
B 23. Who, I ask, is the author of such apostasy and such malice? Clearly no one else but that prince who began this heresy through evil deception, a man of light mind and character. For if he had held the Church as he had seen it, and as his predecessors, emperors and high priests, had maintained it, he would never have meditated injustice against God, nor would his foolish mouth have vomited forth words against the Church. For indeed the dragon, who had a high-minded spirit, has now been cast down like a slave; and he who had cast his mind into the depths of Scripture is now suffocated in the bottomless pit of impiety; and he who seemed to himself to be about to surpass his predecessor emperors in wisdom, now, as one ignorant of who he was or how—thus did that crafty one blind him, who had also formerly laid snares for Adam. For just as he said to Adam: "And in whatever hour you eat of the forbidden tree, you shall become like God, and you shall be knowing good and evil"—in such a way he also led this client of his astray, intellectually and sensibly, saying: "In whatever day you abolish the adoration of images, you shall be blessed, and you shall be shown to be prudent and long-lived above all the kings of the earth." Therefore, those of his nature argue nothing else but this, saying that he held the kingdom for a long time; and these God-hated ones do not know what they are saying. For indeed the devil is called the prince of this world, and he rewards those who do his will here.
B 24. For this crafty man, unworthy of the kingdom, bore the name of "Christian," and entered into the Church as if he were to be one of its sheep, and he drank—although unworthily—the blood of Christ, and ate the immaculate body. Therefore, as one who had created something good, the lover of mankind awaited his repentance; and as I said, the Savior, the Lord of the world, seeking his salvation, even granted him a length of time, so that if he should turn to good, he might be saved through his own good choice. But if he would not repent, he would obtain nothing from it except the rewards of his wickedness and heresy, which are stored up for his fellow-believers and those estranged from the Church: namely, the unquenchable fire, and the worm that does not sleep, and the outer darkness, and things similar to these.
25. But I beseech you, beloved, that anyone who
is blinded by this deceit may recover his senses A and cleanse his mind. For when the devil wishes to destroy a man, he blinds his soul and his mind so that he does not know the good. But let us search the Scriptures and the traditions of the holy Fathers, and let us imitate them; and just as we found the Church from the moment of Christ’s descent, so let us preserve her, and so let us hand her on, and let us not separate ourselves from our Fathers, reading one thing and understanding another, lest perhaps some future generation should come and be ready to anathematize us and dig us up as having opinions contrary to the statutes and laws of the Church. And in truth, the ends of the earth will be of no benefit to us. I pray and beseech God, even though I am a sinner and unworthy of heaven and earth, that He may deign to grant me a portion with the Fathers of the seven hundred years, and with the six B holy and ecumenical synods, and not with that headless faction. Let us not hold as far as wealth, and as far as luxury, and as far as vain glory, but as far as the shedding of our own blood, that good and firm, unshakable foundation of our confession, so that we too may deserve to hear: “Your faith has saved you; go in peace.” May it be granted to us all to attain this, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory, honor, and worship to the Father and the Holy Spirit, now and always, and to the ages of ages. Amen. C
ADMONITION REGARDING THE EPISTLE TO THE EMPEROR THEOPHILUS
The epistle which follows, addressed to the Emperor Theophilus, Combefis has already edited heretofore in his *Manipulum rerum Constantinopolitanarum*, taken from the Royal codex 2503; however, he acknowledged that it should not be attributed to John of Damascus, both because of the style and because of the chronology, and also on account of the authority of the decision, which the beginning and the end demonstrate. Nor did the most learned man later affirm incorrectly that this is exactly the same one which Constantine Porphyrogennetus says was written in the name of the three patriarchs of the East, in his oration concerning the image of Christ at Edessa, the words of which it is relevant to recite here. For after he related what had happened at Edessa during the Persian siege—namely, that when the image of the Lord was displayed above the walls, the Persians were consumed by the pyre of wood which they themselves had prepared around the city in the same way that the Chaldeans formerly who had set fire to the Babylonian furnace (which you will read about below in no. 51)—he adds: “This narrative has not been fabricated by us without witness for the sake of tickling the ears or creating a deception; but the three patriarchs together, Job of Alexandria, Christopher of Antioch, and Basil of Jerusalem, wrote it, and thus made known that these things happened, having sent an epistle to the Emperor Theophilus, who was a violator of the images; when, indeed, in a long dissertation proving that the divine images are to be venerated, they also touched upon this.” And anyone who wishes may read that long epistle. Furthermore, Combefis did not think that the patriarchs of the East had gathered in one place to write this epistle, but that it was first produced in one diocese and by one of the patriarchs, approved by others, and by common reckoning and consensus of all, sent to Theophilus. Although, from the sequence of the oration, it might perhaps seem that each one contributed his own portion to its composition, on account of the various narratives found therein accepted by those three, whether from their Churches or their dioceses, of which, however, [index: entries preserved]
fides sit apud primitivos auctores. Scripserunt porro ii antistites, inquit alibi Combefisius, non per Theodorum et Theophanem, quasi illi primum sub Theophilo in urbem venerint, quod quidam opinati sunt, refellunturque ex ejus Vita et Theodori epistola de suo et fratris certamine : sed longe postea, cum illi annos plures sub tribus quatuorve imperatoribus in Græcia vixissent, aliaque jam certamina desudassent.
SAINT JOHN OF DAMASCUS EPISTLE TO THE EMPEROR THEOPHILUS CONCERNING THE HOLY AND VENERABLE IMAGES
A 1. Since, therefore, according to the divine voice which says: "If two of you shall consent upon earth, concerning any thing whatsoever they shall ask, it shall be done to them by my Father who is in heaven. For where there are two or three gathered together in my name, there am I in the midst of them." And again: "Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." And again: "You shall sit on twelve seats, judging the twelve tribes of Israel." And again: "Whatsoever you shall bind upon earth, it shall be bound also in heaven; and whatsoever you shall loose upon earth, it shall be loosed also in heaven." And elsewhere: "And not for them only do I pray, says the Lord, but for them also who through their word shall believe in me; that they all may be one, as thou, Father, in me, and I in thee. And the glory which thou hast given me, I have given to them; that they may be made perfect in one: and that the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. And that where I am, they also may be with me, that they may see my glory, which thou hast given me." And the divine Apostle Peter says: "Giving them the Holy Ghost, as well as to us," and God gave the same gift to the Gentiles, even as they spoke with tongues, and prophesied. And again, the great Paul, the preacher of the world and teacher, says: "God hath set some in the church; first apostles, B secondly prophets, thirdly doctors." Therefore, following the definition and rule of the divine apostles and of the holy and blessed Fathers, in the great Church of God, where with one heart and one mind C
A the sound of those feasting is made in the voice of exultation and confession, holding the same symbols of the orthodox faith—that is to say, the keys of religious and sincere doctrine—we subscribe to these things.
2. Believing in the holy, consubstantial, and life-giving Trinity, we confess the incarnation of the Word of God, and the holy universal synods; likewise, we embrace the venerable images, equally with the figure of the life-giving cross and the divine Gospels, with religious cultus. Those who do not think in this way, let them be anathema. Those who do not believe in this way, let them be driven far from the Church. This faith has illuminated the world. Therefore, those who presume to think otherwise, or who attempt to overturn any of the ecclesiastical sanctions or traditions, these we anathematize and reject. For there is nothing crooked or distorted in the catholic Church. B "For all are plain to those who understand, and right to those who find knowledge." For, as the divine oracles have it: "Thou art all fair, and there is no spot in thee."
3. And, in the first place, he who laid the foundation of the most Christian empire, he who is the apostle of Christ among emperors, the great and just Constantine, who, because of the innumerable deeds that were all worthy of praise, has deserved well of the Church of God, and who razed to the ground that labyrinthine and difficult-to-traverse tower of the Arian impiety—like a torch-lighted column, he kindled for the ends of the earth the knowledge of the supersubstantial and life-giving consubstantial Trinity. First and foremost, as an exceptional offering of his piety toward Christ our true God, he marked C the imperial coinage of the state with this sign: namely, both the heaven-appearing sign of the Savior’s cross, and the venerable image of Christ the God-man, he impressed upon it with engraved work, along with his own, by which he declared the power of the heavenly King to be greater than that of the earthly, and likewise treaties of peace and high commercial concord, since there was now one flock and one power, of angels and humans. In like manner also, he erected and raised the venerable and sacred character of his incarnate life, and the characteristic features of his immaculate form, as he was seen on earth as a perfect man, D and conversed with men, born of the holy, immaculate Theotokos Mary; setting forth the features, as the blessed apostles handed them down to the catholic Church; and he adorned it with painted records and mosaic works, the dedicated figure of Christ the God-man, just as the Spirit breathing divinely
A conscripted the Gospels. For the Gospel according to Matthew was written eight years after Christ was taken up into heaven; that according to Mark after ten; that according to Luke after fifteen; and that of John, finally, after thirty-two, under the Emperor Domitian. Wherefore he ordained that these should be painted in the churches—carving out with vivid colors the Nativity in the town of Bethlehem, the shepherds visiting, the Magi offering gifts, the course of the star, the reception by the just Simeon, the baptism by John, the manifestation of unheard-of and divine miracles, the voluntary passions, the supernatural and life-giving resurrection, the divine ascension into heaven, and the subsequent miracles performed by the apostles.
For this is the rule and tradition handed down to the Church: that the Only-Begotten and Word of God and our God, who is without beginning and eternal, and most remote from matter, untouched by any mass or quality, of infinite magnitude, who cannot be touched, who produced all things from nothing, who created the angelic and incorporeal powers of heaven by a word alone, who measures the heaven with a span and holds the earth in his hand, and shuts up the water in his fist; who with immaculate hands fashioned man—that he, being the very man born of the holy Virgin and Theotokos Mary, without change or variation, shared in flesh and blood, having become man, a rational animal capable of intellect and knowledge, of perhaps three cubits in height, circumscribed by the thickness of flesh, seen in a form similar to ours, having accurately brought over the properties of his mother’s likeness B and exhibiting the form of Adam. Therefore he saw to it that he be depicted in the form in which the ancient historians have described him: of noble stature, joined eyebrows, beautiful eyes, a straight nose, curly hair, slightly bowed, of fair complexion, having a black beard, and of wheat-colored face according to his mother’s likeness; long-fingered, resonant in voice, sweet in speech, most gentle, quiet, long-suffering, non-resentful, and bearing about the properties of virtue akin to these, in which properties his God-man nature is characterized, so that no shadow of change, or variation of difference, might be detected in the divine incarnation of the Word, as the Manichaeans in their ravings claimed.
C 4. For indeed the divine apostle and evangelist Luke, while the holy Theotokos Mary was still living in the flesh in Jerusalem and making her dwelling place in holy Sion, impressed her divine and venerable likeness in painted colors upon a tablet, leaving it as if in a mirror for the generations to come to contemplate. And when he showed it to her, she said: “My grace shall accompany this.” But there is another thing more unheard-of and stupendous: when the chiefs of the apostles, Peter and John, who had beheld God, were dwelling in Lydda, which they call Diospolis, eighteen miles from Jerusalem, they D built an oratory house under
A the invocation of the name of the Mother of the Lord and Theotokos, and beseeching her to come to the dedication of the temple, she answered them: "I am also present there with you." And indeed, by a certain divine and invisible power, her image was impressed upon one of the columns; and the Mother of God herself, coming there and beholding her own likeness, was filled with joy and wonder, being amazed and struck with awe at the maternal glory and blessedness that she who had become human through her attributed to her. This image remained unharmed until Julian the Apostate, who fell away from the Christian religion, and to abolish the holy image, sent certain Hebrew sculptors; who, because the image was erected on one of the columns of the temple, and presented to the eyes of those looking at it her entire stature, purple, and apparel, so that they saw it as if living and speaking, they attempted to dig it out with marble-working craft, but they found it even more brilliant and unchanged in the depths of the column. And many other signs and B wondrous miracles are displayed in the image of the most holy Theotokos by that same divine power, through which demons are put to flight, diseases are healed, lepers are cleansed, powers are worked, and every malady and infirmity is restored to vigor and healed.
5. But the Savior and Lord of all himself, while he was still dwelling on earth, sent the image of his holy countenance, expressed on a linen cloth, to Abgar, a certain ruler of the great city of the Edessenes, through Thaddaeus the glorious apostle. For by wiping the divine sweat of his face, he preserved all its lineaments on the linen. C This image the most magnificent and celebrated city of the Edessenes retains to this day, no differently than a royal scepter, and proudly boasts and exults in it, as Christ the true God who endowed it with this gift manifests signs and wonders among the people. In which kind, when at one time Chosroes, king of the Persians, had ignited a pyre of olive wood in a circle around its walls and was about to reduce everything to the ground in dust and ashes, the most holy metropolitan who was presiding at that time, seeing that the whole populace would soon perish in the fire of the burning pyre, lifted up this venerable image of the God-impressed towel and went around the walls: soon a certain divine power, going forth in a whirlwind and a more violent blast of wind, turned the pyre back upon the enemies, and passing through, it consumed those who stood around, just as once it consumed the Chaldeans and Assyrians.
6. Furthermore, once when some person had contemptuously D thrown a stone at the image of the Savior, immediately a dove went forth from its mouth, and in its place a raven entered: clearly the darkened devil took up residence in place of the Holy Spirit, and instead of light—
A wrapped in swarthy and black shadows. Furthermore, another man in the city of Alexandria, shining in the dignity of prefect, as he was passing by the holy image of the Theotokos placed in the vestibule of the Great Church, frequently mocked it with gestures and words; one night, while he was still vigilantly awake, she appeared to him having two eunuchs with her as companions. Then, as she stretched out his hands and feet and traced his members with her holy finger, immediately the joints of his hands and feet, starting from the wrists and ankles, broken as if they were leaves torn from a fig tree, fell off. Regarding this, they also tell of another man in the same city who had dared similar things and was being pursued by soldiers; he fled to the venerable image of the Mother of God, but she, before the eyes of all, turned away from the man and straightway delivered him to slaughter, as an enemy and a treacherous plotter. For indeed, a more severe and unusual punishment often befell many who brazenly offended in such headlong boldness.
7. Time will fail me to recount the stories which have been decreed from of old, and from the holy prophets and apostles, and Fathers and teachers who lived in former ages; for nothing escaped those apostles who were inspired by the Spirit and saw God. But what the Holy Spirit spoke in the Law and the Prophets and the Gospels, these things they taught, these they delivered, and with these they adorned the holy Church from the ends of the inhabited world, from the glorious coming of Christ even to the end of the age. But the enemy and ancient plotter of our race, the devil, pining away with envy and malice regarding good things, does not cease stirring up a turbulent storm of heresies, just like wild billows. And indeed Constantius, B successor and heir to the empire and scepters of great Constantine, a rotten branch of an excellent root, seduced by the error of the Arians, attempting with no light shaking and motion what had been the foundation poured by his father, inflicted on the Church a war worse than the superstition of idols, shaking and casting down the bulwarks and columns of the churches. For he condemned to exile and flight Liberius, Pope of the City of Rome, Athanasius, the greatest man of Alexandria, Paul, another confessor and bishop of Constantinople, Eustathius of the most famous name, C of Antioch, and others of the most esteemed and holy Fathers; and he entrusted the holy of holies to impious and wicked men. Then their followers and allies and assistants were Julian, the first-born son of Satan, the apostate and transgressor, and in like manner Valens, who although he did not defect from Christ, was nevertheless His persecutor and impugner. But immediately there arose from the parts of the shining West a spiritual star, the great Theodosius, who, against Macedonius the adversary of the Holy Spirit—who had been cast out D from the patriarchal throne—by the synods and the meetings of the holy Fathers, fixed and confirmed for the Church the greatest ornament of Christian piety, the holy symbol, that it might remain inviolable.
8. The successors to his empire were Arcadius and
A his offspring, Theodosius: then again the gangrene spread, through Nestorius, that worshipper of man, and through Eutyches and Dioscorus, who held the truth in injustice; but "iniquity has lied to itself." For Marcian, that most excellent guardian of royal piety and law, having convened a council of the holy Fathers, cast the impious down into the earth. Thereafter, by certain others, the salt-spray of that heresy which ascribes passion to God was B again sprinkled about: Severus, Jacob, Peter the Fuller, and other offscourings of impiety and malice, with whom the most tyrannical hand of Zeno warred; these, a council gathered by the will of God under those most religious emperors, Justinian the Great and the holy Fathers, drove out from the gathering of the Church like starving dogs. Again, later, those who were the engines of war against the fortified towers of the Church—Honorius of Rome, Sergius of the royal city, Pyrrhus and Paul, Cyrus of Alexandria, Macarius of Antioch, and Theodore of Pharan—by the art of that most versatile C author of evils, were dashed to the ground of heresy, receiving by the votes of the council gathered by the religious and great Justin D under the inspiration of God—of the holy Fathers—an anathema of condemnation.
9. Since these and many more heresies have been winnowed like chaff from the summer threshing-floor and dissolved like the wild waves of the sea, what does that creeping, crooked serpent, the devil, the adversary of our race, the sower of tares, now do? He summons another whirlwind of impiety and heresy, and for about 130 years has been gnawing at the immutable and undefiled incarnation of God the Word—a plague resisting all remedy and healing—by the following pretext: while Theodosius, of the line of Adramyttium, was ruling the imperial scepter, and Jeza was leading the authority of the Arab principality, two certain God-hating men, Hebrews (as that race always and everywhere rears its neck against the Lord and rages against His Christ), men given over to illusions, sorcery, witchcraft, and demonic omens, as though pursuing some sort of astrological science, being joined by kinship to the Isaurian Jews, wandered here and there until they reached the Arab court. It was announced to the aforementioned Jeza that these men had arrived. They prophesied for him many years of happy life and a long reign, if only he would resolve to overturn the ornament of the Christians, by expelling from the precincts of the churches the image of Jesus the God-man, our Savior, and of His parent. Then he, being a man who loved life and was of swinish habits, yielding to the counsel of the impostors, threw all the churches of the East into turmoil. Yet hope D (miserable man that he was) deceived him.
A For no long time passed before divine vengeance took hold of him. His son, having succeeded to the rule, intending to kill these men as false prophets, they fled, returning again to the borders of Isauria.
10. Then, while they were refreshing themselves at a certain spring from the burning heat, behold, a certain youth named Leo, fair in appearance, handsome of face, and tall of stature, a man of base trade who earned his living by that art, arrived. Having removed the burden from his pack animal, he too sat down by the spring to cool himself. The hour was about the sixth. Then the disciples of the ventriloquists prophesied to him that he would one day hold the scepter of the Roman empire. He hesitated and doubted, considering the extreme lowliness of his own condition. But the haters of Christ affirmed again and again with an oath that these things must necessarily come to pass. They then requested that he give them a sworn promise that, if this should indeed come to pass, he would grant them whatever they might ask of him without delay. Now, a church of the holy martyr Theodore was situated nearby; and the base Leo, having entered quite readily and having taken hold of the holy railings of the altar, made the martyr of Christ his guarantor, while the Jews waited at the threshold of the church. Thus they receive the oath from him, and once it was given, each immediately departed to his own place.
11. C There was at that time a patrician who held the command of the Eastern forces by the name of Masisinnius, who was traveling through the region for the purpose of recruiting soldiers. Among them, Leo, the base craftsman, was enrolled, and in a short time he was promoted to a position of great advancement, having been appointed to the office of D spatharios by the emperor Theodosius. Being subsequently sent by him to the western regions—namely, to Campania, Amalfi, and Naples, which had at that time fallen away to the barbarians—with a fleet of one hundred and twenty ships, he obtained peace, adorned with the trophies of victory, and returned to the court. And immediately he was acclaimed Caesar and supreme emperor by the desires of the soldiers. And indeed, Theodosius, the most mild of emperors, coming to meet him with a joyful countenance, removed the crown from his own head and placed it upon his, and in this way Leo entered upon the empire without noise or tumult. But with the fame of Leo flying everywhere, it was proclaimed: not, "Behold, the Magi from the East came with gifts to worship Christ," but: "Behold, the Magi..."
certain sorcerers and Gazarene enchanters A, arrived at the palace with rapid strides, bringing with them joy regarding the outcome and result of their auguries and prophecies. Then, when the new emperor gave them his hand, they signify that a debt must be paid without delay. As he promised most readily to perform it, provided they would only declare what kind of debt he was liable for, they answered him: "This is the reason for the debt, and this we demand, most excellent emperor: that you abolish the image of Christ the Nazarene and of Mary, his parent, from every painting in the churches; for if you perform this, your empire will endure for a hundred years in your lineage, but if you delay this, you are destined soon to be killed, like Artemius, Apsimarus, and Anastasius." This foolish man B, unstable in faith, like one being choked by a serpent pressing on both nostrils, hardly able even to breathe, most readily promises to perform what they had ordered.
12. Thus, having been shown as a manifest heretic, and having taken on the skin of a fox, at first acting cunningly, he decided to cultivate piety. After ten years had passed, however, he breathed heresy C into the Church; and having gathered the people subject to him, howling like a lion in the midst of them all—that savage beast and truly a lion in name—he spoke in this manner: "Since the representation of images is a work of the art of idolatry, I decree that they are not to be pursued with any worship." Truly, his throat was an open sepulcher [*], and his heart was a whitewashed sepulcher [*]. Nor was it long after an interval of time that Leo himself, because he was a man, yielded to fate, and fell like one of the princes [*]. Having thus been cut off from life, and having already become food for hell, his impure offspring (I mean Constantine) arose in his place. This wretched shoot of an evil root, having gathered together all kinds of deadly poisons into the treasury of his soul, devastates, destroys, ruins, and burns everything that was set before the eyes as holy images. When Germanus, the herald of piety, realized this, he gave him this warning: "O Emperor, ever since Christ the Lord and our Savior and God took flesh from the undefiled blood of the holy Theotokos, and became perfectly like us and circumscribed, all idolatrous worship has been removed from our midst. But seven hundred and thirty-six years have now passed since he himself lived among us, and the apostles imbued the world with salutary doctrine, nor in the meantime did it enter the minds of the holy Fathers who lived during those intervening times to think anything of the kind regarding sacred images. Moreover, the six holy and ecumenical synods themselves embraced them and decreed that they should be venerated, not destroyed. But do not let it escape you, Emperor, that if you persist in this opinion, I am ready to die for the sake of the venerable images. For the image of Christ bears his very name D, insofar as he was seen in the flesh and walked among men [*]."
[*] Ps. v, 11; Matth. xxiii, 18; Ps. xli, 7; Baruch iii, 38.
A 13. Having heard this, the emperor, roaring like a lion, sent sword-bearing satraps to the patriarchal dwelling and ordered them to drag the holy man out with blows and insults. Once he had departed and had become a participant in the monastic life, he [the emperor] forcibly created the impious Anastasius as supreme pontiff, not by the reckonings of divine religion, for he had delivered all things belonging to the church to the imperial palace and the treasury. He removed every character of His divine incarnation, and likewise that of the all-holy Theotokos, denying her motherly intercession and boldness toward the Word of God who was incarnated from her; this champion of the proud devil also rejected the intercessions of the saints. He committed the God-breathed books of the holy Fathers to the flame. B Hating the God-loving order of monks, this enemy of Christ betrothed the order of sacred virgins to marriage contracts, burned the vestments of piety, and scorched with crackling fire the venerable beards of the holy monks, their reverend gray hair, and their divine eyes. Calling this a habit of darkness—he who is darkened in his soul—he called those who were under this habit unmentionable and idolaters, on account of their veneration toward the venerable images. He gathered all the people under his rule and bound them all by oath, set forth before them the life-giving body and blood of Christ, the immaculate wood on which Christ stretched out his hands for our sake, and the holy Gospels, through which Christ commands us not to swear at all, not to venerate holy images but to call them idols, C and not to commune with any monk or even say "Hail" to one at all. Oh, the audacity! Having found an instrument equal in manner and like-minded, and not only that, but one who was his namesake and of the same mind from the priestly order, he raised him up to the Church—not by the vote of God and the priests, but by his own craftiness—and when both had ascended the ambo, by the hands of the emperor Constantine, the profane Constantine donned the holy tunic and the omophorion upon sacred Constantine. O what ignominy! The shield-bearer [is now] the institutor of holy things; he who had spent his time in wars and murders [now] ministers the sacred rites; and he who had lived unlawfully with three wives became an ordainer of priests. D 14. From this, then, the impure pair having been entangled like a lawless chain, edicts were sent throughout every province to the local arch-satraps and bishops to reach the imperial city, in order to hold a synod against the venerable images. The tyrant having excavated the venerable image of the all-immaculate Theotokos which was in Blachernae, this same most wicked man, presiding together with his namesake, the traitor of Christ's flock, [convened] the sycophants of the false priests in that most holy temple.
and A they dared to name the venerable images of Christ and His saints "idolatrous statues." Then, delivering the divine Germanos, that upright teacher of the Church, to anathema, they branded him a "worshipper of wood." O the blindness of the enemy! O the blasphemy! O the perversion! And when they had vomited forth many such blasphemies from their mouths, at the last, and worst of all, those impure and profane men raised a wretched cry, howling and saying: "Today salvation has dawned for the world, because you, O Emperor, have delivered us from idols." O bitter cry! Its crashing sound covered the heaven with darkness, shook the earth, and defiled the ether; and all who shouted it made themselves strangers to God. Truly, "the fool will speak foolish things, and his heart will meditate on vanity." B For, because of such blasphemies of that godless tyrant, unworthy of the most Christian purple, heavenly thunderbolts struck down upon the earth, the stars, unable to bear the insult to the Lord, fell to the earth, the elements were moved and agitated, the earth was troubled and shaken, and there were continuous earthquakes, and terrors, and signs from heaven. He himself, the wretch, fearing the wrath he expected, became a fugitive and wanderer, and fled to the city of Nicomedia. For what Diocletian, or Maximian, or Trajan committed such insulting crimes against Christians as this man who is unworthy of the Christian name? Thus the day of judgment arrived, and divine vengeance finally overtook him. For as he was drawing his final breath, he cried out with a great lamentation, saying: "These are the forecourts and preludes of hell for me." C What, therefore, could be brought forward as more trustworthy evidence than his own voice, since he did not know the time of his visitation? For he blasphemed against the Church of Christ with a charge of such boundless excess when he called Christians "idolaters."
15. But the offspring of this man, the second Leo, succeeding to the sovereignty of the empire, administered the state with the greatest tranquility and peace, calming that immense storm of the Church, reviving her, as it were, from the tempest and the giant waves. His life and his tomb, as well as those of his wife Irene, were passed in peace, bearing the name of Peace. D Once again, a new Helena and a new Constantine, the son of Irene, springing up like a rose and a lily in the midst of thorns, recalled the Roman government, as it were, from the rite of Hellenic or Judaic superstition. To them the new Sylvester joined himself, that great and renowned patriarch Tarasius, who, having convened a universal holy synod, dissipated all heretical madness, because the Holy Spirit was in him. Shining as luminaries in the world, just as it was handed down to the Church by those who from the beginning were eyewitnesses and ministers of the word—namely, the divine and blessed apostles, and the God-bearing holy Fathers, and the God-inspired and ecumenical orthodox synods—they [decreed] all that is salvific and life-
vivifying of Christ’s monuments to be retained and held in veneration, according to that which the divine utterance brings forth: "Show me thy face, and let me hear thy voice; for thy face is fair, and thy voice is sweet." There is no new God among Christians, nor is any alien God worshiped by them; for who is God besides our Lord Jesus Christ, or who is God except Him? Where are those detractors of the Christians, those detractors of the priesthood; those who have alienated themselves from the title of the Christian name; who have cast away from themselves the future hope of Christians, who have wandered from the womb of the divine font; wicked men, lips speaking iniquity against the Catholic Church in pride and contempt, who twist all divine and useful Scripture according to their own desires, who have trampled B underfoot the Son of God, and have considered common the blood of the covenant, in which they were sanctified, and have insulted the Spirit of grace in which they were ordained; false Christians, who called the holy and pure Church of Christ a defiled table, who do not know the difference between the holy and the profane? I ought to have written much, but we have no power through ink and parchment; rather, let us return to the matter at hand.
16. Again, the man of famous name, Nicephorus, C the most pious and orthodox servant of Christ among emperors; likewise also the sons of piety and heirs of the empire, having maintained the faith in Christ firm and unshaken, handed over the Church to the great chief priest and patriarch Nicephorus, pure and undefiled, not having spot or wrinkle. But again, as his name indeed implies, the beast of impiety invaded us like a lion raging and roaring. Now, the cause for the way in which the cruel plague of such soul-destroying heresy fell upon our minds was as follows: While Michael and Theophylact, those most God-beloved and pious men, held the helm of the empire, and while the Church of God was in the deepest calm, and all the hierarchs with the priests and God-fearing D monks were leading a quiet and peaceful life in all piety and decorum, I know not how to express it, a strange and remarkable monster entered into the all-fortunate city. For a certain woman of the local inhabitants gave birth to an infant, whose upper members of the body as far as the navel had entirely the form of a human child, but the lower parts resembled wild beasts—lions, leopards, and wolves. And the forms of these were moving, so that one could distinguish the configuration of each; but that ventriloquist [woman] herself...
by the power of the aerial spirit speaking within her, prodigiously predicts a rapid succession of emperors. Meanwhile, the emperor, most religious toward Christ, entrusts this abominable little woman to one of his domestic and secret servants to be kept in safe custody. But a certain obscure man from the base populace, John by name, a reader in the venerable monastery of the holy Mother of God, which they call the Hodegon, living in private, trusting well in the pythoness, learns from her what is to come: one emperor after another to be changed, and the inauguration of him who was to succeed to the empire; that he would obtain a great and excellent principate, and would live for thirty years in prosperity and trophy-bearing victory, provided only that, once the holy images had been totally abolished, he should extinguish their memory altogether. She says he is to be called Leo, originating from the Armenian lineage. Nay, more, she prophesies to this fellow initiate, John the reader, that he would be advanced to the greatest honor by this same Leo, and would be exalted and raised up very high above every principality and power, such as no one among his peers had reached before in glory.
17. And indeed, when Leo was patrician and general of the eastern province, being then in the blessed city, a certain Nicephorus, called by the derivative name Cynarius (or Catellarius), reports to him the prophesies of the pythoness. But also another wanderer, a false hermit, who was mocking the simple-minded people with lying words and divinations, is brought to Leo the patrician by the agency of Nicephorus; and he instructs him in portents akin to and equal to those of the ventriloquist. And he, because he was a lover of the world and eager for glory, with a burning desire of mind and from his heart, affirms with an inviolable oath that he would do these things, as he already had the spark of impiety hidden in his breast.
18. And when Leo had obtained the imperial scepter, he strove the more abundantly to emulate and imitate the impious emperors who had preceded him, Leo and Constantine, who had been of the Isaurian lineage, and who had lasted for many years in the empire, and had broken the audacity of the barbarian enemies by brilliant deeds in war, and had lived in plenty and prosperity. And so he began to conduct searches, namely, asking for prophecies and mathematical astrologers who, as if from a tripod, would deliver such oracles to him. Therefore, having summoned a certain Basil, a chartulary of that house which is called the Exartesis [(9)], he entrusts the whole matter to the man. He, furthermore, in the straits of his domestic affairs, like a surrendered slave, promises to do what was commanded; and
A having found a certain man from among the inhabitants of Salambria, wandering here and there in taverns and marketplaces, addicted to divinations and auguries—one named Sabbatius—he suggests to him that he should speak everything to the favor of the emperor. And so Sabbatius, having cast a very heavy chain about his neck, and having bound his own feet with iron fetters, shuts himself inside the hollows of the furnaces of the great bath of Dagisteus. And Basil, quickly fulfilling the desires of the emperor, brought him to the pythoness-diviner. It was deep night, with darkness that could be felt; and lo, the emperor, accustomed to being surrounded by a retinue of soldiers, arrives alone, naked, and unarmed, with only Basil as a companion, into the underground and B nether, dark places, just as once did Julian the apostate, when he was making a covenant with the devil through the Jewish mathematician. Oh, how the wisdom of the wise has perished! Oh, how the understanding of the prudent has been set aside! Oh, how those who wished to be wise have been made foolish! What then does this great, and glorious, and terrible emperor do? He grovels at the feet of the python [pythona]; he seeks out oracles, just as Alexander once did when, having entered with Candaules, his most intimate companion, into the shrine of Serapis to learn what was to come to pass, he sees some sitting there with flashing eyes; one of whom says to him: "Hail, Alexander; do you know who I am?" And he: "How, sir?" C The magician replied: "I am Sesoch, the earthquake-ruling king. But you have been more fortunate than I, for you have obtained an immortal name." And he: "How, sir?" The other said: "Go inside, that you may see who is your patron and defender." Alexander therefore goes inside; he sees a fire-flashing mist, and one sitting upon a throne whom he had once seen in Rhacotis being worshipped by mortals as Serapis. And Alexander said: "Sir, how many years shall I live?" And Serapis said: "It is good for one who is a mortal not to know when he is to die; for one who awaits that day, from the day he learned of it, is already dead. But that it is ignored, this gives rise to oblivion, because it is not present to the mind; yet, one must yield to death entirely."
19. D The curious emperor therefore says to the foreknower and diviner: "What shall I do, and what shall I perform, so that I may pass my whole time in a good life and prosperity and victorious triumph?" And Sabbatius says to him: "You indeed, O emperor, have been fortunate, and you shall be renowned among the kings of the earth. But if you desire life, and love to see good days, and to rule over nations and barbarians, blot out completely all memory of the icons. And behold, you are about to rule and reign for thirty-two full years together with your son, the lord Constantine, and to [subjugate the Bulgarians...]]
and you shall fix your sword in the midst of Bulgaria, into the bronze threshing floor of their courtyard. But whatever you do, do it quickly, and do not leave behind any icon, either above or below.
20. The emperor, therefore, becoming overjoyed, was eager to fulfill what had been commanded without hesitation, lest the thirty-year limit of the truce should slip from his hands just like a bird that has flown away. He summons, therefore, the aforementioned reader, John, and entrusts to him the business of the denunciation. He, fearing the emperor’s command, most readily promises to do what was ordered. And indeed, having collected together all the books of the monasteries with imperial authority and having searched out the places where the veneration of idols was forbidden, they attached these [prohibitory texts] to the venerable icon of Christ; for just as if they regarded Christ in the place of Bel and Dagon, they burned His venerable icons with flames. And the zealous emperor did not rest, but having called for the most holy Patriarch Nicephorus, he shows him the scrolls and the sheets filled with fables that had been collected by John, which were clearly the trifles of children. But that most holy and wise teacher of the Church, just like a spider’s web, overturned and destroyed all these things with ease. For this reason, the emperor, for fear of the man, up to that point made a truce with what he was attempting. But John, fearing excommunication from the patriarch, and having been worn down by a malady that had befallen him, seeks the repentance he had formerly neglected from the patriarch, asking for pardon for his rashness, and that he might be free to C undergo the labors of monastic discipline; which indeed came to pass. But the emperor, anxious in spirit and seeing that his efforts had been in vain, began to consider within himself whom he might finally find as a helper in this work. Therefore, it was pointed out to him that Metropolitan Antony was in Sylaeum, and he immediately commands him to arrive at the court.
21. The emperor addresses him thus: "Strive with us, O Metropolitan, in that which we are planning, and I shall install you as president of the patriarchal throne." And he most readily promises to do what was commanded. But the most holy Patriarch Nicephorus, having learned of this, summoned him and asked if these things were so. But he said, "Far be this from us, O Lord, or the performance of any such thing! Nay, rather, to provide greater assurance, I shall append my own crosses, written by my hand, to the document of the orthodox faith." This he also quickly performed in the presence of the most holy metropolitans who were assembled there, just as he had subscribed to these things when he was ordained: "In the name of the Father and of the Son and of the Holy Spirit, I, Antony, by the mercy of God, Metropolitan of Sileum, have subscribed with my own hand. We who believe in the holy, consubstantial, and life-giving Trinity, embrace and accept the venerable icons. Those who do not think so, let them be anathema. Those who do not believe so, let them be driven far from the Church. This is the faith of the holy Fathers. This is the faith that has enlightened the world. Whoever, therefore, may dare hereafter to overturn anything of those things that have been lawfully D assigned to the Church...
whether representing images or the depiction of the cross: if they are priests, let them be altogether deposed; but if they are monks or laymen, let them be anathematized." A Having sealed this, he departed from the venerable patriarchal residence. When the emperor inquired of these matters, Antonius said: "We have mocked them, O Emperor, that you might be freer of concerns regarding the things you are planning. O new Manichaean and man of Persian mind! O madness! O stupidity! Among Christians he acts the Christian, among Jews the Jew." And so, those two, John and Antonius, presided and mixed a cup for the heretics with wine drugged with poison; and they indeed pervert the divinely inspired and useful Scriptures according to their own desires, bringing forth fictitious teachings prepared for the ruin of souls, and barking against the venerable B images as if they were idols.
22. Therefore the great high priest Nicephorus, having gathered a synod of two hundred and seventy holy Fathers, and all being vested in priestly stoles in the great temple of Sophia, with the multitude of monks of the imperial city also assembled, the most holy patriarch ascended the ambo and anathematized the heresiarch, crying out these words: "Antonius, the new Arius, kinsman of the Paulicians, anathema." The people: "Anathema." The most holy patriarch said: "Antonius, the new Arius, is bound in this age and in the future, and upon the earth, from the holy, consubstantial, and life-giving Trinity, from the Father and the Son and the Holy Spirit; from the holy and chief of the apostles, Peter; from the college of the twelve C apostles; from the three hundred and eighteen Fathers; from the holy, great, and ecumenical synods and the apostolic sees; and from me who ordained him; and all who are in communion with him: as one who is an enemy of Christ, as one who has trampled underfoot crosses fixed by his own hand, as one who has apostatized from the orthodox faith, as an iconoclast, as an idolater, as a slanderer of Christians, as a persecutor of Christians, as a slayer of priests; he is the curse of priests and patriarchs, the most wicked one, the abomination of desolation, the first apostasy and secession, the forerunner of Antichrist, the man of lawlessness, the son of perdition who has been revealed in the present time." These are the praises and proclamations of the miserable Antonius. D
23. What then of his colleague and participant, the one who bears the name of the forerunner of Antichrist, from whose mouth an igneous furnace of blasphemy proceeds; the false prophet Balaam, the disciple of the pythoness; both of them tribunes of the opposite side, the new sorcerers of Pharaoh and the enchanters Jannes and Mambres, the mathematicians? What then of him who bears the appearance of a lion, and roars like a lion against the Church? He imitates the author of this heresy, Leo, and just as he cast out the divine Germanus, so this one too drove the renowned and most holy Nicephorus from the patriarchal throne, and all the most holy bishops and monks of his party to tortures and
A exiles. What then? Jacob the beloved is driven out, and Esau, hated even before his birth, is introduced in his stead. Thieves and robbers climb up into the fold of the Church from elsewhere. The holy altar has been defiled. The Jews rejoice again, and once more jubilate, clapping their hands; once again, seeing these things come to pass, they grow proud and insolent against Christ, the Son of God and the Nazarene, whom they once fastened to the cross. Once again, the Montanists have occupied the place.
24. What then of Leo, raging and roaring like a beast from the forest against the Church and against Christ, B filling the blessed city with tumults and scandals? Sighs, lamentations, tears, and groans ran everywhere. For the destruction of souls and bodies was twofold. Indeed, he had rejected the guardian and protector of his own empire, saying: "Depart from me, Jesus, King and Emperor; we do not wish to know your ways." Then, falling upon his venerable image which was in the Chalce (or Bronze Gate), with stones, dung, and thick mud, and having spat in his face, they tore it down to the ground. The Jews once attacked him with stones, calling him a Samaritan and one who has a demon, yet he walked through the midst of them; but these men have done things worse than they. Truly, "The enemy has reproached the Lord, and a foolish people has provoked his name." For when the Lord himself held in his hands the image C of Tiberius Caesar, and said, "Whose is this image and inscription?", he did not insult it, but even rendered what was due as to Caesar, and paid the tax. O wicked, foolish, and senseless people! At whom have you opened your mouth and upon whom have you loosed your tongue? But what the Word suffers now as well—blasphemed by the impious—he endures such insults, because he is patient and kind. While the pious celebrate him with praises, he extends his patience, perhaps to grant the former time for repentance, and to test our own longing, to see if we fail in the tribulations and struggles we endure for the cause of piety. But there are matters far greater than these and worthy of lamentation, "for which the wrath of God comes upon the children of disobedience," as has been declared above, and they have become manifest and plain to us all: famines, D plagues, earthquakes, cities swallowed up, unusual deaths, civil wars, incursions of nations, burnings of churches, devastations of provinces and cities, captivities of peoples led like sheep to the slaughter, up to the Ethiopians and Indians and to the furthest parts of the East, led away as servants and captives, youths and virgins, old men with the young; and every age has been utterly consumed. "For the fathers," Scripture says, "have eaten sour grapes, and the children's teeth have been set on edge." And again, "I, says the Lord, shall recompense the sins of the fathers upon the children, even to the third and fourth generation."
repaying the sins of the fathers upon the children unto the third and fourth generation.” A
25. Now when the divine sword of the Almighty’s right hand had dealt with him—and cast him, like a great beast, into his own trap, just as the prophet says: “Behold, I will bring upon thee strangers, pestilences [(11)] from the nations; and they shall unsheathe their swords against thee, and against the beauty of thy knowledge; and they shall strew thy beauty to destruction, and they shall bring thee down, and thou shalt die the death of the slain in the heart of the sea. Wilt thou say, when speaking before those who slay thee: ‘I am God’? But thou art man, and not God.” [(10)] Underneath thee they shall strew rot, and thy covering shall be worms. They that see thee shall wonder at thee, and shall say: “This is the man that provoked the earth, that shook kings, that made the whole world a desert.” And he destroyed his own cities, and those who were carried away into captivity [(12)] he released not; all the kings of the earth slept in honor, every man in his own house. But thou shalt be cast out on the mountains, as B a loathsome corpse, with many wounded and slain with the sword, who go down to Hades. [(11)] That all may know that the Lord is a mighty and strong King, changing the kings of the earth; with Him is wisdom and power; with Him is strength and might; making the humble stand on high, and raising up those who have perished, setting kings upon thrones, and changing the hearts of the rulers of the earth. Where are the false prophets and the impostors? Where are those thirty years of glorious trophies of that man of earthly mind, who had no society or common way of life with the heavenly King?
26. What of him, then, “who killeth and maketh alive; who bringeth down to Hades, and bringeth up; who humbleth and exalteth”? [(6)] He raised up in his empire the one who bears the name of his C power as supreme commander [(13)], Michael, the most meek and most serene emperor, saying in imitation of Christ: “To those who are in bonds, Go forth; and to those who are in darkness, Be revealed.” “Leading forth the bound in strength, likewise those who provoke, who dwell in graves.” [(8)] Shattering every bond of iniquity, he brought up from the pit of misery those who were held fast in straits and afflictions and bitter servitude; he filled the Roman empire with all joy and gladness. For the Lord gave kindness, and our earth, flowering, brings forth good things. D
A His fruit, the Lord’s right hand has wrought power; the Lord’s right hand has exalted him; in the multitude of his glory he has crushed his adversaries. What then of the most peaceful and most gentle emperor? He has fallen asleep in peace in one and the same place; and his burial shall be in peace. For he is going to have as those who meet him those who show mercy in judgment, for mercy triumphs over judgment.
27. Since He who raises the horn of salvation for His people in His arm has raised from his root a plant of empire for the preparation of His throne—you, the great king who bear the name of piety—by the power of the salvation of His right hand, the Lord and Master of all has delivered into your hand a mighty, strong, and noble empire, you who are supported by God. Look, I pray you, to the ancient generations of the most pious and faithful emperors, how their brightness and magnificence remains immortal. They were buried in peace, and their tombs, and their bones, put forth shoots from their place, and the Lord reigns over them, because their souls are in His hand. Imitate the pious and God-loving emperor Constantine, the son of the blessed B Helena, who for thirty-four whole years shone with every piety and integrity of character, and subjected all the barbarian nations under his feet. So great, indeed, was this man’s love for priests and monks—and above all his preeminent love—that they say that when some people once presented to him written accusations against them, he immediately burned them, and that renowned emperor spoke these words: "If I ever find a priest or a monk committing some offence, I myself would spread my own chlamys and cover him." Who, therefore, among emperors has been more religious, or more kind-hearted and compassionate than this holy prince?
28. Trace the footsteps of the great lamp of piety, the religious emperor Theodosius, adorned with the crown of the orthodox faith. C Was he, too, not a lover of Christ and a lover of monks? When he was being held in great distress in the Western parts, as the tyrant Maximus was stirring up a war, because of thirty thousand hostile enemies pressing upon him, he sent to a certain most holy monk who lived on the mountain, asking him to become his helper before God through his prayers. Donatus was his name. But that most holy and God-bearing monk, having foreseen the future through God, sent to the emperor his own hair shirt, his scapular, his cowl, and his staff. The great-souled and hopeful prince, having received these with joy and faith, and having conceived good hope, kissed them and put them on; and holding the staff in his hand in place of a spear, he mounted his horse. And lo, a certain divine army of angels, riding on fiery horses, was D suddenly at hand, and as things turned to the contrary, as the enemies were utterly cast into the pits which
they had dug, like hunters, they were in turn cast down there; and the tyrant himself, as if he were a great spoil, was captured alive by the satraps and brought to the feet of the emperor. What could men of sound mind conceive of as more sublime than that expedition? He who was counted worthy to have the angelic hosts as his allies in war—was he not also pious, a worshipper of the holy Trinity and a venerator of the image of Christ? Search and see his holy votive offerings, his holy vestments, his holy vessels. Handle and look upon his great platter on which the mystical supper of Christ with the twelve apostles was engraved with elegant encaustic art. This holy platter was taken by Theodore, B the steward of the holy apostles, who had been ordained archbishop of the city of Syracuse by the archbishop of the imperial city; and indeed, this Theodore, having composed his godless document by his own hand, placed it upon the platter. And Anthony said: "If you give us your pledge, and desire to be of one mind with us, trample it with your feet." And he, being intoxicated by the desire for the episcopate, impudently and shamelessly forthwith trampled it. O the patience and longsuffering of Jesus Christ! What then? Will not God require these things? Truly, he will. For the vengeance for Cain was taken sevenfold, but for Lamech seventy-sevenfold. Thus, indeed, it behooves the high priests of the Christian empire. What then, of the wretched Theodore? He was frustrated of his desire, deprived of his dignity, and snatched from the living by an untimely and bitter death.
29. Imitate, C most godly master, also the emperors who followed—Arcadius, Honorius, and Theodosius, Leo also and Marcian, and the godly emperors of their time; for all were of one mind and godly in heart. Let the emperors who died in impiety bury and mourn their own dead souls; for the groans of those who suffer injustice become the punishment of those by whom they have been evilly vexed. Think upon and see the passing of the emperors and princes of previous ages, and how they passed away like a dream taking flight. When their affairs seemed to be on a firm foundation, then they perished utterly. For when the impious fall, the just tremble with fear. What then? Even you, O excellent prince, even if you should survive among the living for a full hundred years and hold dominion, will you not hereafter die as your fathers did? There is no servant who is small or great who does not fear his lord. For one is the entrance into life, and the exit is the same; for none of the emperors D has had a different beginning of birth. Look upon the prayer of the humble, and do not despise their petition. Have mercy upon your Churches, and console those who mourn; comfort those who are in tribulation. Stop the schisms of the Churches; extinguish the arrogance of the godless iconoclasts; quickly abolish the uprisings of the heresies by the power of your righteous empire and by the arm of your piety. Call back the captives, gather together the dispersed, and join together the holy catholic and apostolic Church
A into one bond of love, into the deep peace of the orthodox and most pure faith. How long shall the sons of the Romans be reviled by all Christians as image-breakers and heretics? Awaken the power of your piety, and have mercy on your people, who have been scattered and dispersed like the lost sheep of the house of Israel. What a miserable spectacle this is! An unrestrained fury with which the enemy rages against the holy image of the Savior. Implacable is the war of the adversary against the image of the holy Mother of God. Irreconcilable is the hatred of those who persecute the saints of Christ. How many emperors have attacked the Church! How many tyrants have oppressed her! Although for a short while license was allowed them, yet the gates of hell have not prevailed against her.
30. Although we might be able to bring forward many proofs from the holy Fathers in the Scriptures by which pious dogmas are established, we have not deemed it our affair to force the God-taught wisdom of your royal skill; but, as the divine Word admonishes, we fulfill the duties of our office most placidly as suppliants, so that by withholding the word we might not be condemned as those who make no attempt. For never, even under former emperors, have we kept silence, advising and entreating as lords, as masters, as fathers, and as brothers, lest by our silence we should suffer the loss of God. B Yet, in order to further and more securely establish the orthodox faith—just as from the beginning and of old, and until now, the pure and undefiled most Christian piety flourishes in all churches according to the apostolic and God-proclaimed traditions, honestly as befits God, and in nothing dissenting from the Lord, with the ornament of the venerable and to-be-honored images, which we embrace and kiss in paintings and mosaic works, on walls and tablets and sacred vessels, with the same honor and veneration as the form of the life-giving cross and the divine Gospels: to wit, that we apply this worship and honor to the archetypes themselves; as Basil the Great says, "The honor of the image passes to the archetype." C How much worse a punishment will he deserve who scorns and rejects the Lord’s image of Christ, by whom the cross itself was also sanctified? For as a perfect deserter, and one alien to the name of Christian, he will be liable to eternal condemnation. Wherefore, for the proof and confirmation of that divine doctrine which we have defined, we have furthermore imprinted upon the head of our confession of faith—that most pure tome of orthodoxy which has been God-confirmed—the venerable image of the most holy Mother of God, Mary, and of the Word of God who was incarnate from her and was an infant, as a glory of the faith and a crown of beauty and a royal scepter, showing D to your God-bearing, God-taught majesty the divine and heavenly sense of the orthodox faith of the entire Eastern diocese, according to the divine Word: "Give an opportunity to a wise man, and he will become wiser."
instruct a righteous man, and he will increase in learning." A 31. Following the definition and rule of the divine Fathers, who have promulgated and ordained such things according to the apostolic traditions and the customs of the Churches, thus believing in the holy, consubstantial, and life-giving Trinity, we embrace the venerable images. Let those who think otherwise be anathema; let those who do not confess them in this way be driven far from the Churches. This is the faith of the apostles; this is the faith that enlightened the Church. Therefore, those who dare to think otherwise, or to overthrow any of those things B lawfully handed down in the Church, whether the depiction of the cross, or the painting of icons, or anything else handed down in the holy Church according to the ancient customs of the Fathers and of the pious and faithful emperors, if they are priests, let them be subject to total deposition and be anathematized; but if they are monks or laymen, let them be condemned to the same anathema and be cut off from divine communion. These things we decree by the command and authority of our Savior Jesus Christ, who set forth a commandment, and it shall not pass away; who shut the abyss and sealed it with His terrible and glorious name. Let all the earth fear before His face, because He is terrible, and who shall resist Him? And, "It is a fearful thing to fall into the hands of the living God," since His hand encompasses every spirit and creature, and His kingdom is a kingdom of all ages, and His dominion remains in every generation. Glory be to the most holy Trinity, our God, unto the ages of ages. Amen.
ADMONITION
Two short works on unleavened bread inscribed with the name of Saint John of Damascus are found in handwritten codices. The first, which is shorter and is a compendium of the other, was provided to me by the most learned and dear friend, the Very Reverend Father Dom Bernard de Montfaucon, from codex no. 521 of the monastery of Saint Remigius at Reims. The other is contained in the Royal codex 2982, with the name of John of Damascus prefixed to it, from which our Combefis excerpted and recited a few passages in the annotation to the second Invective of Isaac, Catholicos of the Armenians (t. II of the *Auctarium Bibliothecae PP. Graec.*). However, from another Royal codex, no. 2935, I learned that the genuine author of this second short work is a certain Meletius, about whom I have thus far discovered nothing else. The prologue, which for that reason I did not think should be omitted, and whose author is not indicated, clearly signifies this. Furthermore, in a separate dissertation on unleavened bread, I show with more careful study that neither work should be attributed to John of Damascus, and that this holy doctor held to the common tradition of the Fathers, that the Lord Christ ate the Jewish Passover with His disciples on the day before He suffered: a position which is nevertheless obstinately denied in both short works.
OF SAINT JOHN OF DAMASCUS ON UNLEAVENED BREAD
B It is necessary for those who offer unleavened bread to know that they are offering dead flesh, and not living. For leaven is like a soul in the dough, and salt is like the mind; for the Lord, having assumed from the Ever-Virgin a body endowed with soul and mind, fittingly delivered through perfect bread the mystery of the New Testament; and having blessed it, and broken it, He said: "Take, eat: this is my body." And Luke in his holy Gospel says, "And taking bread, he gave thanks, and broke it." But behold, he says that Christ even took bread, not unleavened bread. For the fifth day had not yet arrived, but it was the thirteenth day of the moon, when there was no unleavened bread, because it was not yet being prepared. For on the fifteenth day of the moon it was commanded to eat these things. But on the fourteenth they ate only the lamb; wherefore the law calls the fourteenth day of that same month "Passover," and calls the fifteenth itself "Sabbath." If, therefore, Christ was sacrificed on the fourteenth of the moon, on the day of Preparation, and the Sabbath was the feast of unleavened bread, when they ate the unleavened bread, when did He deliver these things to the apostles, which they say they received from the apostles? For Christ did not even eat the lawful Passover at that time; for after they had supped, He delivered, through the breaking of bread, the mystery of the New Testament on the fifth day of the week. But when the feast of unleavened bread occurred on the Sabbath, on the fifteenth day of the month, the Lord lay in the sepulchre. Since, therefore, there was no unleavened bread in the whole year before the feast of unleavened bread, where was the unleavened bread found at that time, when Christ supped with His disciples? Cease, you who fight against the truth. And the phrase, "And it was the Preparation of the Passover," is understood in this way: for they were preparing, namely, they were making ready, those things that pertained to the feast of the Passover. And as for that [passage], "They themselves did not enter into the praetorium, that they might not be defiled, but that they might eat the Passover," how will you understand this, if the Passover fell on the fifth day? How is it that on the Preparation they did not enter into the praetorium, but avoided this, when they had already been cleansed for the eating of the Passover?
SIXTH HERESY OF THE ARMENIANS.
The Armenians shamelessly present A unleavened bread as a dead sacrifice before God, according to the tradition of the Hebrews. Wherefore the divine Paul writes in many ways to the Corinthians, thus: “A little leaven leavens the whole lump” (I Cor. v, 6). And again: “If the first was without blame, the second would not have had a place” (Hebr. viii, 7). And to the Galatians: “You have been severed from Christ, you who are justified by the law; you have fallen away from grace” (Galat. v, 4). And again he says: “If anyone does one of the things of the law, he is cursed if he does not do them all” (Galat. iii, 10).
And the Savior in the upper room, when He wished to give the mystic supper to the disciples, did not deliver it in unleavened bread, but in perfect bread, because it was not the time of unleavened bread according to the law of the Hebrews. For B this mystery took place before the Passover, just as the holy evangelist John says: “Before the feast of the Passover” (Joan. xiii, 1). And again: “On the next day, they lead Jesus from Caiaphas into the praetorium; and they themselves did not enter, that they might not be defiled, but that they might eat the Passover” (Joan. xviii, 28).
And a certain Meletius, a man full of God and a diligent investigator of the Scriptures, having been asked about unleavened bread by some syncellus, writes to him thus: C 1. Unleavened breads are not bread, so to speak, complete and whole, nor self-sufficient, but deficient and semi-perfect things, needing the fullness of leaven. But bread is complete, self-sufficient, perfect, and most full, as one that has the whole in itself. D The unleavened bread is also called a cake (which Elias once asked of the Sunamitess [III Reg. xvii, 13]), or a *collyrida*, which the children among us commonly call a *cullicium*. Therefore, the fullness of the Jewish unleavened leaven is Christ, who, having come, fulfilled that which was deficient and imperfect in the law, and having brought this to perfection, He caused it to cease.
For this reason, the children of the Jews, having ignored this with an envious soul, still unlawfully eat unleavened bread; and for that reason their imitators, the Judaizing Armenians and Jacobites, foolishly partake of these things, as if they were participants in the most wicked heresy of Apollinaris. For he said that Christ took only a body, without soul and without mind, which is the same as being dead. Those, therefore, who eat unleavened bread as an antitype of the body of Christ, eat a dead flesh, and not one that is living, ensouled, and endowed with mind. For the leaven instead of a soul...[alt-version omitted]
while the salt is in the likeness of the mind. Since the unleavened bread possesses neither, it is something dead and foolish. Therefore, those who eat unleavened A bread walk in the darkness of the Law. And how can they have communion with Christ, who do not exist in the light of His grace? For those who walk in the light of His grace eat as bread the body of Christ, and drink His undefiled blood; and in this way they have communion with one another, and with Christ and our God, being cleansed from every sin. For in unleavened bread there is no living power at all, because it is dead. But in the bread—that is to say, in the body of Christ—there are three things that are living and provide life to those who worthily eat: the Spirit, the water, and the blood; for John also bears witness to this word: "There are three that bear witness, the Spirit, and the water, and the blood, and these three are one," B that is to say, one in the body of Christ. And this became manifest at the time of the crucifixion, when the water and the blood flowed from His side, when His flesh was pierced by a lance; three things flowed forth. The living and holy Spirit remained in His deified flesh, which we, eating in the bread that is changed by the Spirit into the flesh of Christ, live in Him, as if eating living and deified flesh. Likewise also His blood is living and very warm, since the blood and water of Christ gushed forth from the living flesh through the Spirit, and was most warm; this is a thing which cannot happen in those who eat unleavened bread.
And oh, the absurdity! While eating dead leaven, they boast and say to us: "We do not knead the flour with salt, leaven, and water, as you do, to make a leavened oblation; but with water alone and flour, we prepare the unleavened bread by fire, and in these three C we make a pure sacrifice." These three things, then—the water, and the flour, and the fire—for what are they accepted, and whose antitypes do you think they are? Clearly, they are the antitypes of the Lord's body. But the Beloved did not say: "There are three that bear witness, the water, the flour, and the fire," but: "The Spirit, and the water, and the blood, and these three are one," that is to say, the body of Christ, as it was said before. And if you take these to refer to the uncreated and incorporeal nature of the holy Trinity, you fall into error, plunging into the heresy of the Theopaschites, who say that the divinity of the Word suffered along with His flesh. For the Trinity—the Father, and the Son, and the Holy Spirit—was not incarnate all at once, D so that you might contemplate these three things: the water, as you say, and the flour, and the fire, and make the unleavened bread as an antitype of it, and offer it as a sacrifice. But the one of the Trinity, the Son and Word of God, having been incarnate from the pure flesh of the holy Virgin, became man, and having fulfilled all those things pertaining to the economy, was crucified in the flesh, His divinity not having suffered. Therefore, having been crucified in the flesh, He delivered to us to eat through the bread His own flesh, which lives in the holy Spirit, thus saying: "Take, ea
eat; this is my body which is broken for you for the remission of sins." B 2. It must be known, therefore, that no Church received from Christ or His holy apostles the custom of eating or offering leavened flour [azymes]; since neither did Christ our God Himself, at the time of His passion, eat the legal Pascha. Hear what John says: "Before the feast of the Pascha, Jesus knowing that his hour was come that he should pass out of this world to the Father; and when supper was done, the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him." And when, he says, "his hour was come"—that is, when the time for Him to be betrayed was at hand—"the twelve apostles sat down with him. And he said to them: With desire I have desired to eat this Pascha with you, before I suffer." You see, "before I suffer," He says. Since therefore it was necessary for Him to suffer on the day of the legal Pascha, on which the lamb was slaughtered by the Jews, it was altogether destined that the Pascha would be celebrated by the god-slayers on the day of Preparation, as John again says: "Because it was the Parasceve [Preparation]. For that was a great sabbath day," on which, at that time, the fourteenth of the moon in the first month of the year happened by chance to fall. For the cycle of the sun was seventeen, and of the moon was five. So that, lest He be betrayed and not manage to deliver His own Pascha to the disciples, reclining at supper late and in the deep of night—on the evening, I say, of the fifth day—He did indeed eat, but it was His own Pascha, before the feast of the Unleavened Bread. And this is evident from the fact that He reclined. For this was not commanded by the law; since the law had ordered the Jews to eat the Pascha with haste, standing, and girded, and shod, holding staves in their hands. Yet He brought the legal Pascha to an end by fulfilling and observing it at the time He devoted to C preaching, and He delivered His own [Pascha] by dining. Wherefore, after He had supped, having taken bread and broken it, He delivered to the apostles the mystery of the new covenant and of His service, on the fifth night, in which He was also betrayed. D 3. But it must be known that on the day when the god-slayers crucified the Lord, on that same day they slaughtered the lamb and ate the legal Pascha; and this is clear from John saying: "And they went not into the hall, that they might not be defiled, but that they might eat the Pascha," at the time when, on the one day, Christ was slain for us along with the lamb. But what does he say? "And taking bread, he gave thanks, and broke it." Behold, Luke also says that Christ took bread, and not unleavened bread. For behold, since it was still the fifth day, because the moon was still thirteenth; and there was no unleavened bread, because it was not yet prepared. For it was ordained by law to eat it on the fourteenth of the moon.
A The Law calls the fourteenth day of the first month the Pascha, but the fifteenth day it calls the first [day] of unleavened bread, and a Sabbath. If, therefore, Christ was sacrificed on the fourteenth of the moon, on the day of Preparation, and the Sabbath was the feast of unleavened bread, when did He eat the unleavened bread, and when did He deliver it to the apostles to perform in the New Testament? For the imitators and rivals of the Jews say that we received from the apostles the practice of making unleavened bread. For Christ did not reach the time to eat the legal Pascha at that moment. And that this is indeed true, that the things said by us might be more firmly believed, I would have you hear what laws Moses gave, and what he ordained in the Law concerning the Pascha and unleavened bread. "These, he says, are the solemnities of the Lord, which you shall call holy in their own seasons: in the first month, on the fourteenth day of the month, between the evenings, is the Pascha to the Lord; and on the fifteenth day of this month is the solemnity of unleavened bread B to the Lord. Seven days you shall eat unleavened bread." Behold, learn also from the legislation of Moses that the time for eating unleavened bread had not yet arrived. For after the supper on the day of the fifth [day of the week], Christ delivered the mystery of the New Testament through the breaking of bread. But when the feast of unleavened bread, the Sabbath, was on the fifteenth day of the month, He lay buried in the tomb. Since, then, there was no unleavened bread before the feast of unleavened bread throughout the whole year—for the Jews ate unleavened bread for seven days and only then, as Moses ordained, beginning their table on the fifteenth day of the first month—how then could unleavened bread have been found when Christ took supper with His disciples? Hear what the apostles say in the C seventy-third canon: "If any bishop, presbyter, or deacon, or any of the number of the clergy fasts with the Jews, or celebrates the feast with them, or receives from them the gifts of their feasts, such as unleavened bread or anything of the sort, let him be deposed." Moreover, the Sixth Synod, which was assembled under Constantine, the grandson of Heraclius, having legates who occupied the place of our holy father Agatho, bishop of Rome, among whom was the divine Gregory of Agrigentum, set forth the sense of the chapters against unleavened bread in a sacred constitution, expressed in these words: "Let no one who is enrolled in the sacred order, nor any layman, receive and eat unleavened bread from the Jews." If it had been delivered by the apostles that unleavened bread should be eaten, the holy Agatho, bishop of Rome, and the divine Gregory D of Agrigentum would have withstood this canon boldly and would by no means have consented to this holy and divine canon. Therefore, he who prepares and offers unleavened bread is in mind a Jew and a scoundrel, who is of the same mind as they are, violating the institutes of the apostles and the Fathers, as the discourse has demonstrated.
ADMONITION ON THE EPISTLE TO ZACHARIAS AND THE CHAPTER WHICH FOLLOWS IT
A 652 Petrus Pantinus of Brussels published at Antwerp in the year 1601, in 8vo, the Epistle to Zacharias, along with the chapter or homily which follows it, *On the Body and Blood of our Lord Jesus Christ*, after St. John Damascene’s oration *On the Holy Sabbath*, having found these three short works in a manuscript of Antonio Covarrubias, from whom he even took this title for the epistle: *An Epistle of the Same, sent to Zacharias, bishop of the Doari, concerning the holy body and blood of our Lord and Savior Jesus Christ*. Fronton du Duc subsequently had both the epistle and the oration, along with the homily *On the Holy Sabbath* and certain other things, appended in both Greek and Latin to the end of the second and third Parisian editions of the years 1603 and 1619. Many manuscript codices ascribe the epistle and oration to our John Damascene just as the printed editions do. The only one I have found, the Royal [codex] no. 2428, suggests another author, Peter Mansur, and thus a man related to John Damascene; indeed, in that codex there is a beginning of the epistle that is missing in the others.
And certainly, very serious arguments persuade us that our John wrote neither the epistle nor that homily. For since it was a matter of religion for him not to deviate even slightly from the decrees and sayings of the ancients, it was far from him to assert that the Lord’s body which rose from the dead was as lacking in blood as it was in corruption. For it is known that no one among the Greek Fathers ever uttered such a thing, and it aligns too much with the sense of Origen, whom no one understood better or loathed more than John Damascene. Furthermore, in *De Fide* bk. IV, ch. 1, he teaches that the same flesh which had suffered rose again, and that *nullam partium quæ a natura datæ sunt, defuisse*, no part that was given by nature was missing, as much with regard to the body as to the soul, *οὐ σῶμα, οὐ ψυχή*. He does indeed list the parts of the soul which Christ preserved, but this is to eliminate the fictions of the Monophysites. He did not, therefore, believe the flesh was left behind, just as the author of the epistle and oration seems to assert by citing the testimony of Nazianzen, which his commentators have understood and interpreted far better: not that blood was left behind, which in the last chapter of his *Dialectica*, in *De Fide* bk. IV, ch. 12, and elsewhere, he determined along with all sensible people to be the most noble portion of the human body, of which it is constituted, along with the three other humors.
B But furthermore, this other opinion of the author of the epistle and homily is monstrous, namely, that although the Lord’s body in heaven lacks blood, yet the blood itself, living and life-giving, with which his veins were once imbued, and which was poured out in the passion, and—as he imagined for himself—not taken up in the resurrection, nevertheless exists under the species of wine on the altar and is consumed by the faithful. God forbid that I should even suspect my Damascene, who was the most accurate of Greek theologians, of not being inept, of having set forth such monstrosities. Besides, if John Damascene had been the parent of these short works, he would never have omitted in the book *De Fide Orthodoxa*, where he argues about the sacrament of the Eucharist and describes the transmutation of bread and wine into the body and blood of Christ by the example of foods that are converted into the substance of an animal, that which is inculcated not without affectation in the epistle and homily, namely, that just as food increases and grows our body, so too do the bread and wine, being transmuted, increase the body of Christ, *εἰς ἐπαύξησιν τοῦ σώματος τοῦ Χριστοῦ γίνεται ἓν σῶμα, καὶ οὐ δύο. Ἐν τῇ ἐπαυξήσει τοῦ Κυριακού σώματος*. If, indeed, in the book *De Fide Orthodoxa* he gathers and puts back together whatever he had built up and inculcated in various lucubrations on the dogmas of the faith.
Finally, the words that are read at the beginning of the epistle, *Σημαίνομεν τῇ ὑμετέρᾳ ἀγάπῃ*, "We signify to your charity or love," do not sufficiently reflect the humble modesty of our John toward men adorned with episcopal dignity, and they hint that it was written by a bishop rather than a monk or priest. I do not think it was Peter, Metropolitan of Damascus, by whose name it is certain that our Damascene composed certain short works, and who, under the Caliph Walid, had his tongue cut out and was sent into exile because he had refuted the errors of the Arabs and Manichaeans in his writings.
C Theophanes, moreover, recounts the martyrdom of Peter of Maiuma, whom he narrates was praised by our Damascene in a panegyric oration, when he had been killed by the Mahommedans for the faith. There was another Peter Damascenus, whose ascetic works are preserved in libraries, not yet edited, who was a simple monk and lived among the Byzantine Greeks. He lived in the year of the world 6665, or 1157 of Christ, as he himself testifies at the end of the third book with these words which I have excerpted from the Royal codex 2994, fol. 122: *Ὁ γὰρ νικήσας χάριτι Χριστοῦ τὰ ὀκτὼ πάθη ταῦτα φησὶν, ἐνίκησε καὶ τὰ λοιπά πάντα, ἅτινα προεγράφησαν ἐν τῷ πρώτῳ βιβλίῳ ὑπὸ τοῦ συγγράψαντος αὐτὸν Πέτρου ταπεινοῦ μοναχοῦ τοῦ Δαμασκηνοῦ, κατ' αὐτὸ σχέ. ἔτος, ἰνδ. ε'*. Nam qui gratia Christi octo vitia superavit, reliqua etiam omnia superavit, quæ libro primo descripta sunt ab ejus auctore Petro humili monacho Damasceno, hoc ipso anno 6665, indict. 5. That another was the writer of the epistle and the little oration, I will not affirm. It suffices for me to have indicated some Syrians of the same name.
A Or Palestinians. For the author reveals himself to be an inhabitant of Palestine, where he brings forth a portion of the Liturgy of Saint James, or that of Jerusalem. Michael Glycas, indeed, in his letters to Nectarius and Joannicius, cited that epistle as if it were John of Damascus’s: but he is an author of too recent an age for the points I have brought forward to be raised by his testimony. Yet, that Michael Glycas is not different from Michael Sicydita, who, at the close of the twelfth century, taught that Christ’s body was subject to corruption in the Eucharist, I have learned at last from that most erudite man, M. Boivin, the second most worthy keeper of the Royal Library, who, having examined with the greatest diligence the ninety-two epistles which Royal codex 1403 contains, added this observation—more precious than gold—which he most kindly communicated to me: “MICHAEL GLYCAS. This is the Michael Glycas who wrote the Annals from the creation of the world down to his own age. He flourished in the twelfth century during the reign of the Emperor Manuel Comnenus, around the year 1150. Nicetas Choniates calls him Sicydita: Gesner names him Sicidota. Hence, by a corrupt or rather rashly changed word among the critics, he was called Siceliotes, and from a Byzantine was made a Sicilian. Therefore, this error in the Royal edition of Glycas’s Annals must be corrected, and one must read on the very title page of the book, *Toû kyrou Michaēl Glyka Sikyditou*—of Master Michael Glycas the Sicydite. *Sykon* among modern Greeks was said for *sykidion*, a fig, a little fig. Hence the surname *Sykidōtēs*. See Nicetas Choniates, Royal edition, pages 96, 97, and 332. I think our Michael assumed the name Glycas when he donned the monastic habit, as was the custom.” Thus far the observation of the learned M. Boivin, who further shows, from the political verses found in that same codex—which Michael had offered to Manuel as he returned from being defeated by the Hungarians—that he acknowledged that the crimes were real for which he had been blinded and sentenced to prison. *O kath’ autas tas praxeis mou tên kakōsin hypestēn*, etc. Thus Glycas, or Sicydita, when he had prolonged his life to the times of Alexius, brother of Isaac Angelus Comnenus, near the end of the twelfth century, under the patriarch George Xiphilinus, added to these old errors [the claim] that Christ’s body in the Eucharist was just as subject to corruption as it was while Christ was acting on earth before his own resurrection. In truth, he derived his authority chiefly from the epistle of John of Damascus to Zacharias, and there is no doubt that this gave him the occasion for error, although he also cited other passages of the Fathers, liturgies, and histories, from which he inferred that the broken and divided host was broken and divided as the Lord’s body in exactly the same way as meat in a butcher’s shop. I shall not add the worse things which Choniates recounts in *Alexius*, book I, and in the *Panoplia* (MS, book XXVII), for example, that Christ’s body feels pain and suffers at the breaking of the host, that it is *anoun kai apsychon*—mindless and soulless—in every fragment, and that the whole body is not received by every individual among the faithful. These things, indeed, are not made sufficiently certain from the epistles cited to Nectarius and Joannicius. However, long before Sicydita, or even before Peter Mansur, it was already a question long ago B whether Christ’s body, existing on the altar, was free from corruption: and this was because of the Monophysites and especially the Gaianites, who asserted that that natural body was, from its very conception, immune from corruption and any suffering whatever. Anastasius Sinaita, in the *Hodegos*, chap. 23, in order to refute this heresy, brings forth as an example the most holy bread of the Eucharist, which is itself also the body of Christ; and he thus challenges the heretic: “Tell me, I beseech you, if, just as the divinity, so also Christ’s body was free from corruption from the beginning of the union, is this *hautē hē koinōnia tou panagiou sōmatos kai haimatos Christou*—the communion of the most holy body and blood of Christ—which you offer and of which you are a partaker, truly the body and blood of Christ, or is it bare bread, such as is sold from door to door? Or does it merely play the part and [bear the] figure of the body of Christ, just like the sacrifice of the goat which was offered by the Jews?” As the Gaianite admits it is the true body and blood of Christ, Anastasius adds: “Come now, bring us something from the communion of your Church, as if it were orthodox above all other churches in the world, and we will place this most holy body and blood of Christ in a vessel with all honor. And if within a few days it becomes corrupted and changed, it will be necessary for you to concede one of two things: either that what you receive is not the true body of Christ, but only a figure and, as it were, a substitute, or that because of your perverse faith the Holy Spirit has not descended upon it, or that *hoti phtharton esti sōma Christou pro tēs anastaseōs*—that Christ’s body before the resurrection was subject to corruption; as it had been sacrificed, delivered to death, wounded, divided, chewed, etc.” An educated man, whom I do not think to be anyone other than Ammonius, doctor of the Church of Alexandria, had used the same kind of argument a hundred years before, assuming the person of Paul of Samosata, to whom, in turn, the Incorrupticola, having assumed the name of Dionysius of Alexandria, responds in that discourse which has already been published many times in the *Bibliotheca PP.* and among the general councils. This mode of disputing against those heretics, therefore, gave rise to that question which Peter Mansur attempts to solve in the homily: namely, how it can be that, although Christ’s body is now immortal and incorrupt, it is yet broken by the hands of priests and ground by the teeth of the faithful; which indeed are arguments for corruption. Furthermore, Michael Glycas, in epistle 34, which is to Joannicius, cites Isidore of Pelusium, *houtōs en epistolais legonta*—speaking in his epistles in this manner: “*Hōsper to sōma tou Kyriou hypopeson tois odousi tou hadou, phthoran men tēnikauta edexato, diaphtoran de ouk eiden: houtō kai nyn auto to sōma tou Kyriou tois odousin hypopipton tois hēmeterois, phthoran men homoiōs hyphistatai, diaphtoran de ouk egnō, all’ eutheōs aphthartizomenon tē tēs psychēs ousia didotai monon, alla kai eis aiōna symparamenei tais tōn dikaiōn psychais*—Just as the Lord’s body, when it had fallen into the teeth of Hades, received corruption at that time, but did not see decay; so also now, the body of the Lord itself, falling under our teeth, undergoes corruption in the same way, but knew no decay, but, being immediately made incorrupt, it is given not only with the substance of the soul, but it also remains forever with the souls of the just.” I would almost assert that Peter Mansur, when he was writing the epistle, proposed to himself this teaching of Isidore to explain. These authors were [cited] by Michael Sicy-
differ in the slightest, I do not doubt, but they do not differ in the whole from Anastasius, as regards the corruption of the Eucharist of Christ's body, in that they censured that it should have the same condition in the sacrament as it had before the resurrection. But if anyone inquires by what reason they understood the fraction of Christ's body to occur, since according to the tradition of the Church, which Nyssenus attests (chap. 27, Orat. Catech.), although it appears to be broken, nevertheless it is whole in every particle, and remains whole in itself; or as the divine Eutychius says in Nicetas Choniates in *Alexius Comnenus*, lib. III, man receives the whole sacrosanct body and blood of the Lord, even if he has received a part. To these things it must be said that the sense of Anastasius and others was that the accidents of bread and wine, after transubstantiation has occurred, affect the body and blood of the Lord just as they once affected the substance of the bread and wine. Wherefore, as the bodily substance is judged to be one while the quantity is divided, so they opined that the bread's body of Christ is divided and broken when the quantity is divided; A since by another miracle that whole thing lies concealed under each particle. This sense had its defenders among the Latins, especially those who disputed against Berengarius. Furthermore, among the Greeks, Samonas, Archbishop of Gaza—and thus a Palestinian—in a dialogue with Achmed the Saracen, elegantly explains the division of the Eucharistic bread with the example of a mirror, which, when divided into fragments, the individual parts none the less represent the same appearance: he adds also the example of the voice, which the ears of individual listeners receive equally. In the same way, he says, the holy body of Christ which sits at the right hand of the Father, remains the same in itself; but where the bread is consecrated and transmutated by divine power through the descent of the most holy Spirit, although it is divided, nevertheless it is preserved whole and sound in every fragment. Wherefore, when the sacrificed bread, which is the sacrosanct body of Christ, is cut into parts, do not think that this B body is divided, or distracted, or separated. For it is immortal and incorrupt, and cannot be consumed. But this division is of the sensible accidents only, after consecration. These things are most exact and consistent with the tradition and doctrine of both Churches. I would here like to warn the reader that the first part of the dialogue of Samonas consists of the entire dialogue of Theodore Abucara. The opinion of some of those Greeks that the Lord's body in the Eucharist suffers corruption, finally became obsolete from the time when Sicydita was condemned, and Nectarius of Jerusalem refutes this in his book, page 205, where, after having recounted that a consecrated host had been found on the island of Crete, which had contracted a blackness due to the dampness of the place, but had breathed forth a most sweet odor when it had been dried upon the embers on the sacred disk, he subjoins this: C "This miracle is a most manifest proof of that great and, above nature, extraordinary mystery, in which the accidents alone of the holy bread are corrupted, while the substance of the bread, once converted and transubstantiated by the invocation of the holy Spirit into the true body of Christ, undergoes no corruption, but remains incorrupt as the proper body of Christ. For how could those putrefied accidents of the bread, which were scarcely visible to the sight, have sent forth such great fragrance, after having cast off the moisture which it had?" He subjoins that he himself was a witness of this prodigy, and had then handled this most holy bread with his own hands.
EPISTLE of the most holy Peter Mansur to Zacharias, bishop of Doara
D Even if we are separated in body, nevertheless we are most joined in mind by the spirit; we therefore embrace and greet your God-imitating goodness, and concerning the Lord's body, of which we are participants, we signify to your love that we cannot by any means say there are two bodies of Christ, but that his body is one. And just as the infant born from a woman is complete, yet as it eats and drinks it grows by natural power, and even if it grows, two bodies do not result, but it remains one; so much the more, by the operation of the holy Spirit, is the bread and the wine for the increase
A of Christ's body made one body, and not two. And just as the body of the Lord, having been born of the holy Theotokos, was subject to corruption until the resurrection, being pierced by the nails and the lance; so also the body of which we partake receives the whole economy. The bread lies on the holy table, as in the womb of the Virgin: the holy Spirit descends, as the angel said to the Virgin when she asked: "How shall this be, since I know not a man?" "The holy Spirit shall come upon thee"; so also on the table the holy Spirit descends, and it becomes the body of Christ. Then, through the hands of the priest, it is elevated as on the cross, and is buried B among us, and the economy is brought to completion: for it indeed renders us incorrupt. For truly, so long as it is eaten by us, we say that it is corruptible. For how, if it could not be corrupted, would it be broken and eaten? But after the partaking it is already incorruptible, passing into the consistency and into the substance of our soul: incorruptible and without corruption, for our own incorruption. Such is our belief, and such is our faith. But pray for us, O holiest one. C
BY THE SAME, CHAPTER V: On the immaculate body, of which we partake.
A 1. The body of our Lord and God of which we partake, brethren, is that very body which He took from our substance, which He assumed from the immaculate and Theotokos. For we shall not attribute two bodies to Christ; for one is His body, and one sacrifice He offered for us to God and the Father. For although we frequently perform the mystical bloodless sacrifice—because in every place and time every believer partakes of the divine body and blood—yet it is the same sacrifice. For we offer the same body, the same Lamb of God who takes away the sin of the world. B For otherwise, if this were one thing and that another, many sacrifices, not one, would have been offered for us, as the divine Apostle has spoken diversely in the Epistle to the Hebrews: "For such a high priest became us, holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high 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." And later: "But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, C not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." And after a few words: "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." And again: D "And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had 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." And the Holy Spirit also bears witness to us. For after He had said...
"This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more." Now where there is remission of these, there is no more offering for sin. B
2. Just as the infant born of a woman is a perfect human being, but by eating and drinking it grows, yet does not assume another body, nor do we say that it has two or many bodies, but one, that which was born from the mother, and nature works the growth through its natural economy; so also now, since Christ is our head and we have become fellow-members of his body, and we are his body which is ever growing. And we have become fellow-members of him through participation in his flesh and his blood: "For taking bread and the cup of wine and water, He gave thanks and blessed it, and said: This is my body." And in place of the natural economy, the bread and wine mixed with water, through His Word, have become His body and blood. Just as His body before the resurrection from the dead was corruptible, being broken, eaten, and drunk, yet altogether incorrupt; for why would He have done this before the resurrection rather than after the resurrection? Because the body which is incorruptible [as it is] after the resurrection is not broken, nor eaten, nor drunk; nor does an incorruptible body possess blood, nor indeed could it justly be called flesh, as Gregory, surnamed the Theologian, says in his Oration on Baptism: C"Believe," he says, "that Christ the Son of God is to come again with glory to judge the living and the dead; not as flesh existing any longer; yet not without a body, but having a body of a more divine nature, in a way known only to Himself: so that He may be seen by those who pierced Him, and yet remain God, free from all grossness."
Therefore, this body and blood of our God which we partake of is corruptible, since it is broken and poured out, eaten and drunk; and just as the growth of our own body fulfills the entire natural economy of the body's structure from the beginning, so also the celebration of the holy mysteries fulfills the entire spiritual and supernatural economy of the flesh-taking of the Word of God. D
3. For in our case, the seed of the father is in a way the beginning of the formation of the infant's body, and then nourishment from the mother's blood takes the lead, and a transformation of the underlying material into an organic body occurs according to the power given to nature by the Creator of our nature and its powers; and thus flesh, blood, bones, and the rest of the members are constituted through attractive, retentive, and alterative—that is, nutritive—powers. Similarly, the addition that comes to the body through eating is brought about through the nutritive—that is, the attractive, retentive, and alterative—power, forming the body’s growth. Therefore, in the growth B of the Lord's body also, one had to contemplate the entire divine economy of His incarnation, crucifixion, burial, resurrection, and incorruption. For the Lord's body did not become incorrupt from the beginning, but was corruptible and capable of suffering until the resurrection; but after the burial, it became incorrupt, when by divine power it rose from the dead and made us incorruptible.
4. By what manner, then, did this happen? The holy Virgin was in the place of the table, possessing the matter of the body; then, according to the angel's voice, the Holy Spirit [Luc. 1, 35.] came upon her. Then the power of the Most High overshadowed her; the divine Word, the divine Person, assumed flesh from her. And so it lies here, as in the womb of the Virgin, so in the mystical table, the matter being the bread and the mixture of wine and water. For the mother C was also nourished by these [Liturgia S. Jacobi.] and provided the body's matter for the fetus. The priest says, like the angel, "That the Holy Spirit, descending, may sanctify and make this bread the holy body of Christ, and this cup the precious blood of Christ." And this happens, not by a natural economy, but by one that is supernatural, for the increase of the Lord's body and blood into one body, and not two.
5. Then it is raised in the hands of the priest as on the cross, and it is distributed as broken, and thus it is buried in us, and makes us incorruptible. For this is the end of the economy. It is not corrupted in us, just as the Lord's body was not corrupted in the tomb. But until we receive it, it undergoes all things that belong to corruption. It is broken by us with reverence and faith; and it is often dishonored and cast aside by the hands of the wicked, and by mice and worms; but it is not corrupted, nor does it pass into non-being. For it is invisibly gathered into one body. D For the Lord was also circumcised, and on the cross He poured out blood from His feet, and hands, and side, but into one
was circumcised, and on the cross from his feet, hands, and side he poured forth blood; which, however, coalesced into one and the same body: for the whole body rose again and entire. Christ said: “Do this in my remembrance. For as often as you shall eat this bread and drink the chalice, you shall show the death of the Son of man.” But the memory of death is corruption. For death itself is corruption, even if not total destruction.......
This chapter was found on a very ancient, worn parchment, drafted by his own hand in individual letters with much labor. But the remaining parts, although they lack an ending, were collected as far as it was possible, so that they might not perish entirely.
* 1 Cor. xi, 25, 26.
NOTE. (*) In the printed editions and Reg. 2935, these things precede the oration or homily; they follow, however, in R. 2424.
After the works which were attributed to John of Damascus, I thought it proper to append two interpolations of the book *De fide orthodoxa*, which I had omitted when the sheets were scattered. I had found the first in the Royal codices 2930, 3109, 3445, and Colb. 2765, in chapter 3 of book III, after these words: “God who is perfect is the same, and man who is perfect” (see p. 207), and thus it absurdly cuts the author’s context. It proceeds thus:
B Furthermore, all the parts of a composite nature, since they did not exist before, received existence to complete the universe; nor could it have been impossible for those things which exist at the same time to form one composite nature, since they received this definition and natural law from the Author of nature, so that from similar beings, similar beings might be produced in a succession of order. But of those natures which are joined in the Lord, the one is without beginning and outside of time, while the other began and is subject to time; nor did a species emerge from them for the completion of the whole (otherwise God would not have rested on the seventh day from his works), nor were they joined by a natural bond, but by an unusual and supernatural method. Moreover, those things which are unusual and above nature do not constitute anything natural. Nor can it be said that there is any nature of a bush that is so familiar with fire that it is not consumed; nor is there any nature of a man lifted into the air or even into heaven; nor, again, a nature of a human body that is sprinkled with dew in the midst of fire: but we say that these things occur, beyond the common laws of nature, in one hypostasis. In a similar way, we know that the incarnation of the Lord in the one person of the most holy Trinity was effected in such a way that we teach that the junction of the natures came to exist not according to the law of nature, but by a supernatural dispensation: the law of natures being, of course, not preserved, by which from Christ a Christ might be born, which would produce many persons of Christs; but rather there is one composite person from two natures and in two natures, and two natures simultaneously: each nature, clearly, even after the conjunction, both in its definition, and in its proper laws, and in that which is between C But even of every composite nature the parts have simultaneously had their production from non-being into being for the completion of the whole; and it is impossible for things existing at the same time to constitute one composite nature, receiving such a definition and natural limit only from the Creator, so that by the law of nature they might be generated in succession like from like. But in the case of the Lord of the united natures, the one is without beginning and timeless, but the other is generated and subject to time; and no species has come into being for the completion of the whole, since God ceased from his works on the seventh day; nor were they united naturally, but paradoxically and supernaturally. And things that are paradoxical and supernatural do not produce things that are natural. For we do not say that the nature of a bush [when it] comes into contact with fire is not burned, nor [do we say this of] the nature of a man having become lifted up as into heaven, nor of the nature of a human body being dew-moistened in fire; but we say that these are paradoxical things happening in one hypostasis. Thus also, concerning the incarnation of the Lord, we say that the union of the natures has occurred in one hypostasis of the hypostases of the Godhead, not by the law of nature, but by a supernatural economy; and not by a limit of natures, so that from Christ a Christ is born, a procurer of many hypostases of Christs, but one composite [person] from two natures, and in two natures, and two natures, each nature even after the union keeping its own proper limit and law, and the difference with respect to each other. For indeed in the case of man, insofar as the difference between soul and body with respect to each other is considered, we say there are two natures; but insofar as the natural difference of hypostasis from hypostasis is not considered, [we say it is] one. And those which differ according to hypostasis are said to be of one nature, because they are of the same kind. But being of one hypostasis, and differing according to essence, and united according to hypostasis, the therefore of different kinds
are not comparable according to hypostasis, but according to nature; nor are hypostases of the same kind comparable as being hypostases; rather, they differ among themselves. And just as it cannot be that those which differ by personal distinction should be of one person, so neither can those which preserve a natural diversity among themselves be of one nature.
Secundum itidem reperi in Regiis iisdem codicibus et Colb. 4780 et 2765, post haec verba, cap. 7 ejusdem libri III: Τοῦτο γὰρ τῆς τοῦ Χριστοῦ ὑποστάσεως ἰδιαίτατον ἰδίωμα γινώσκομεν, et ante haec alia (vid. pag. 214), sed in Colb. 4780 praemisso repetitoque lineolae ductu, veluti parenthesi interclusa fuit, librario utique significante haec omnia peregrina prorsus esse. Unde in nostro codice chartaceo eadem in fine ejusdem capitis subjecta sunt, ut nullum supersit dubium quin scholium quoddam sint, aut alterius auctoris fragmentum, quod ex margine in textum Damasceni invectum erit.
B For the Word did not suffer when He was made flesh; how could that which is by nature impassible suffer? For that which is simple did not undergo change when it became composite. For change is a passion, but that which is impassible is entirely unchangeable. Therefore, He acted while having been made flesh; He did not suffer. For His divine nature was not changed, nor did it receive an addition; nor was that which pertains to the hypostasis, that is, the sonship, changed. For He remained the Son of God, even when He became the Son of man. He did not suffer, therefore, but rather He acted, having created for Himself flesh endowed with a rational and intellectual soul, and having given Himself to it as a hypostasis, and having caused it to subsist in Himself.
We must know, however, that in the case of ignition two things must be understood. For something is said to be ignited in one way, when, for example, iron or wood, previously existing before it is put into the fire, receives fire from itself—fire which did not previously subsist by itself—and it becomes a hypostasis for it. For in the wood itself, which pre-exists and subsists, the fire subsists, which it receives from the pre-existing fire; and the hypostasis of the iron, and of the fire observed in it, becomes one hypostasis: that of the wood and the fire in it. For the fire in the wood did not subsist by itself, but the wood has the cause of [its] hypostasis, and of its existence and consolidation separated in part from the rest of the fires; and there is one hypostasis of both the wood and the fire that has subsisted in it—primarily of the wood, and secondarily of the fire; for [the wood] pre-existing, after this the fire also came to be. C But ignition is spoken of in another way, when the wood which is ignited receives the activity of the fire. For the finer substance imparts of its own activity to the grosser. In the case of ignition, therefore, the wood is what is ignited, and it is called the ignition of the wood, and not the "wood-ing" of the fire. For the wood pre-exists and... D
A receives the efficiency of the fire. But in the case of our Lord Jesus Christ, it is not so; rather, it is called the incarnation of the Word, since the Word became the hypostasis for the flesh. For the hypostasis of the Word pre-existed, and the flesh came to subsist in it. Furthermore, it is the deification of the flesh; for it partook of the things of the divinity, and not the divinity of its sufferings. For through the flesh the divinity works, just as fire does through wood, but the flesh does not work through the Word. The Word, therefore, did not suffer when he was made flesh, but he performed the incarnation, having imparted to the flesh both the hypostasis and the deification. By deification, I mean not a change into the nature of the divinity, but the participation of the hypostasis and the glories of the divinity. For it brought life, not by its own nature, but by the union with the divinity. And on Tabor it shone and shines, not because of its own nature, but because of the activity of the divinity united to it according to hypostasis, just as wood shines and burns, not according to its own natural activity, but through the participation in the activity of the fire united to it according to hypostasis. B
Exposition and Declaration of Faith
Leo Allatius, in his *Symmistae*, page 448, after the letter to Nihusius, published an index of the minor works of John of Damascus which he had sent to the illustrious Joannes Aubertus in Paris, so that they might be brought to the public light together with others in the next edition of the works of the holy doctor. Among these are two to which I do not think a place belongs in this work of ours, inasmuch as they are nothing else than certain parts of a book of Anastasius of Sinai, which is entitled *Dux Viae* (Guide of the Way) against the Acephali, to which, through the imprudence of scribes, the name of John of Damascus was prefixed. In the Vatican manuscript, the title of the first is: "Of John of Damascus, How it is necessary to confess, religiously and according to divine prescription, the two natures in Christ, and similarly the two operations and wills." It begins: "It is to be known and not ignored that we ought not, without examination and inquiry, etc." When the most distinguished and learned man Laurentius Zacagnius, prefect of the Vatican Library, had most kindly caused this to be transcribed for me, I recognized that it was nothing other than that brief exposition of faith which is found on page [415] et seqq., as far as the scholion "Let studious readers know." Indeed, when the author, who is orthodox, warns that we must be very careful not to profess before the simpler faithful two wills and as many operations, or two natural *physika* (natural properties) inconsiderately and rashly, there is no doubt that he lived at least before the heresy of the Monothelites was proscribed. For then all Catholics openly confessed in Christ, just as two natures, so also two wills and two operations, and two sets of natural attributes, without any shame. And again, those warnings with which he says the reader must be forearmed betray the character and genius of the Sinaite, and there is nothing in this part of the *Dux Viae* that does not recall his style, diction, and method.
Leo Allatius, in his *Diatriba* on John of Damascus and his works, no. 69, testifies that the title of the second minor work in his schedules was: "Of Saint John of Damascus, Various definitions for a more accurate tradition and faith of the holy Catholic Church, collected from Clement of Rome and other holy Fathers." Yet he admits that these definitions are the very ones which are contained in chapter [3] and have been edited many times among the works of Athanasius, but are somewhat augmented: moreover, in Vatican manuscript 495, in the same inscription I read: "Collected from the blessed Clement, and John of Damascus, and others." By which nothing else is signified than that this collection of definitions had been patched together from books that were attributed to Clement, either the Roman or the Alexandrian, and also from the works of Athanasius, and Anastasius, either the Antiochene or the Sinaite, and was finally augmented from definitions that occur here and there in John of Damascus. This is what caused the deception for some scribe, so that he imagined these definitions were all collected by John of Damascus. The most Reverend Father Bernard de Montfaucon, in volume II of the works of Saint Athanasius, provided this collection, which is far more extensive than in previous editions.
Leo Allatius had also sent to Aubert two other short works which I have been unable to locate anywhere. The first is *Λίβελλος ὀρθοδοξίας*, a *Libellus of the Right Faith*, the beginning of which was: *Πιστεύω εἰς ἕνα Θεὸν Πατέρα παντοκράτορα*—"I believe in one God, the Father Almighty." And from a fragment which the same Allatius cites in his *Diatriba*, no. 60, I conclude that it was different from the one we gave before under this title: *Λίβελλος περὶ ὀρθοῦ φρονήματος*, a *Libellus on Right Sentiment*. Another short work was *Περὶ πίστεως κατὰ Νεστοριανῶν*, *On the Faith against the Nestorians*. The beginning: *Ἔδει μὲν ἡμᾶς τοὺς ὑπὸ Θεοῦ σεσωσμένους*—"It was fitting that we who have been saved by God..."
663 The collection of the works of Saint John Damascene, or those attributed to his name, closes with an *Exposition of the Faith*, different from the others that we have provided before. I found this one in Arabic, along with other genuine works of his, in a manuscript of the Reverend Fathers of the Paris Oratory, a copy of which was provided to me by the most learned Reverend Father Lelong, the most deserving prefect of their library. I have long sought, but in vain, a Greek exemplar of this short work. For that reason, having first employed the work of a friend of mine, most skilled in the Arabic idiom, I prepared a Latin version; a man most expert in that and other languages as well as in theology, and most well-versed in Oriental studies, very kindly reviewed and emended it. Furthermore, that this declaration of the right faith is the sincere offspring of our author is beyond doubt to me, because of its extreme consonance with his other theological works, as much in regard to doctrine and opinions as in the methods of expressing them, which are found here and there and are entirely characteristic of the Damascene.
SAINT JOHN DAMASCENE EXPOSITION AND DECLARATION OF FAITH
A 1 Who is wise, that he may understand the amplitude of the clemency of God and His goodness toward us, who wished to have mercy on us, so as to humble Himself to His own servants, intending to raise up the poor and exalt the needy from the dunghill, placing them on a throne of nobility and His own excellence with the princes of His people? O deep riches of the goodness of our God! Who has ever known the mind of the Lord? How great a mystery is this which it is incumbent upon me to explain! Be this work, therefore, O Lord, an extensive labor acceptable to You, in pursuing which may I not be deserted by You, nor neglected; rather, may it please You. Let my little work not be of a kind to hunt for the opinion of men, but of a kind in which You Yourself might rejoice. Let it not result in pain for Your friends, because they are Your friends, however few they may be; let it not be for the scourging of their sins, but let it confer salvation upon them. You, O Lord, drew me from the loins of my father; You formed me in the womb of my mother; You brought me forth as a naked infant into the light, because the laws of our nature are perpetually obedient to Your precepts. You prepared by the blessing of the Holy Spirit my creation and my existence, not from the will of man, or the desire of the flesh, but by Your grace which cannot be narrated. You prepared my birth with a preparation that surpasses the laws of our nature; You brought me forth into the light by adopting me as a son, and enrolled me among the disciples of Your holy and immaculate Church. You nourished me with spiritual milk—milk, I say, of Your divine utterances. You sustained me B with the solid food of the body of Jesus Christ Your Son, most holy, and inebriated me with the divine chalice, namely, His life-giving blood, which He shed for the salvation of the whole world. Because, O Lord, You loved us, and substituted Your only-begotten beloved Son for our redemption, which He took upon Himself willingly, nor resisting; nay rather, as one who was destined for sacrifice like an innocent lamb, since He placed Himself for this: because, although He was God, He was made man and by His own human will subjected Himself, made obedient to You, God His Father, even unto death, and the death of the cross. So indeed, O my Christ God, You humbled Yourself, that You might carry me, the erring sheep, on Your shoulders, and feed me in a green place, and nourish me with the waters of right doctrine through the hands of Your pastors, whom, when You Yourself fed them, they in turn fed Your chosen and excellent flock. You have now called me, O Lord, through the hands of Your pontiff to minister to Your disciples. By what providence You have done this, I know not: You alone know it. Truly, O Lord, make the heavy burden of my sins, in which I have gravely offended, a light one; and cleanse my mind and my heart. Lead me through the right way like a shining lamp. Give me speech at the opening of my mouth: provide a clear and ready tongue through the fiery tongue of Your Spirit: that Your presence may always look upon me. Feed me, O Lord, and feed with me, lest my heart incline me, neither to the right, nor to the left: but may Your good Spirit lead me in the right way.
II. Profession of Faith.
I believe in one God, one principle without principle, one substance, superior to substance and essence, eternal, uncreated, immortal, everlasting, omnipotent, the good cause of all goods, the Creator of all things that are, embracing all things, caring for all things, containing all things, whose eternal possession is without beginning, an abyss of essence A unsearchable, infinite, and immense, likewise an abyss of wisdom and goodness, whose power cannot be described, a pure light devoid of matter, one in three persons whose substance is one, whose will is one, whose action is one, whose power is one, whose dominion is one, one kingdom, acknowledged in three persons, without division, confusion, or commixture; I believe in the Father, and the Son, and the Holy Spirit, without contraction or confusion [ἄνευ συναλοιφῆς καὶ συγχύσεως]: so that the Father is not the Son, nor the Son the Father, nor the Holy Spirit the Father or the Son, while the personal quality of each is preserved in its own essence, remaining, that is, in an undivided divinity: because the persons penetrate one another without the disturbance of commixture, or the separation of one from another. This B is manifest in that the Father is in the Son and in the Holy Spirit; the Son likewise is in the Father and in the Holy Spirit; and the Holy Spirit is in the Father and in the Son. Furthermore, the Father is perfect God, the Son is also perfect God, and the Holy Spirit is perfect God. For since each one of those three is a perfect person, God is therefore perfect: and conversely, each one of the three is perfect God, because he is a perfect person. Likewise, each one is perfect God, and the three are one God, because their essence is one, their virtue is one, their action is one, their dominion is one. But that is not according to the principle of species in created things. For in those it is easy for the intellect in men to perceive something more than is perceived in another species, namely when the mind collects separate ideas C into one substance or essence, one will, one action: because an individual, whatever it may be, as it exists in act, is distinct according to essence from the essence of another. Which is demonstrated, because soul is one thing and another, body is one thing and another; and thus they are one thing and another; even though their essence may be one. Each of them is distinguished from the other by place, time, and the motion of their natural operations. For example, when Peter by his own nature wills something, Paul does not necessarily will the same thing, although by his own nature they are equally endowed with the capacity to will. And when Paul is hungry, Peter is not hungry at the same time, although each possesses the natural property of hunger: because both possess what is proper to themselves. Yet natural virtue is made manifest through the discourse of the intellect from convenience, as when many similar motions are found which are stirred by the laws of nature according to one natural state. Thus furthermore it happens among us. But as far as the holy Trinity is concerned, the matter does not stand thus. For the essences D are not divided, neither by place, nor by time, nor by will, nor by efficiency, nor by any thing of those which denote in us a distinction of persons or the multiplication of created things: but this happens solely through the relation of one to another, and according to the mode of existence [κατὰ σχέσιν καὶ τρόπον ὑπάρξεως] just as we said above. For the Father is without beginning, and the Son is from the Father by filiation, and the Holy Spirit is from the Father through the Son, not by filiation, but by procession. And if it is necessary for us to assimilate this to obscure images and certain tenuous shadows, we shall say that this trinity is like the sun, which emits its light, or an intellect which is the fountain of its own word; because light is born from the sun, and the word is begotten by the intellect. Since from the sun rays of light arise, and from the intellect arises spirit which is manifested through the word that emanates from its hidden source, explaining its natural splendor. Likewise, the fountain provides water to all, which is drunk, flows, and is poured forth. So too the Father is related to the Son, who is not from the Son, but is the begetter of the Son, and the Son is related to the Father, and is from the Father, because he is born from the Father, and the Holy Spirit is related to the Father, and is from the Father, because he is from him, not after the manner of filiation, but of procession. And likewise the Holy Spirit is the Spirit of the Son, but is not from the Son. Yet he is towards the Son, because he emanates through him (1) and from him. But he is not from the Son, because the Father is the one cause, both of the Son and of the Holy Spirit. [index: entries preserved]A Likewise, both the Holy Spirit and each of the two proceed equally, so that the Father is at once the Father of the Son, and the producer of the Spirit. For we name the things above us by those things that are akin to us, because, by reason of their excellence, it cannot be defined how each one relates to the other, or how each conceives within itself what is appropriate for the other, and the true reason of its existence.
III. The Trinity of persons, the one God. Therefore, the movement is one, and the splendor is one: and they are not three separate movements, but one and the same movement: which consists in this, that the Father, who is outside of time, wills through the Son, who is His Word and subsisting wisdom, and through the Spirit, B He brings his production to perfection: just as our mind, by its natural impulse, moves its natural reason by thinking in order to manifest that which it has thought, and to bring that to completion. Now, our mind is not lacking in these things; because it is impossible for our mind to be devoid of reason, or of a spirit that proceeds openly. Wherefore the Father wills and understands through His Son, and whatever He thinks through Him, He does, and through the Spirit He brings to perfection all things that He has created. God the Father perpetually encompasses within Himself His Word, which is from Him, always begotten not without delight, a C person endowed with perfect will. Therefore, He never ceases to be the Son, and the Holy Spirit always attends with the Word; because the Son without the Spirit and the Spirit without the Son lacks the perfection by which He is expressed and exists. For our God was never at any time without His Word, nor was the Word without the Spirit; lest He who is perfect should ever be destitute of perfection. For created things, when they had existence, were previously lacking it: because when they were not, they arrived at this, that they might be. But the matter is not so in the divine nature, nor does any new production take place in the Trinity. Every word is a substantial virtue of the intellect. And not that alone, but the virtue by which it is produced is itself the way D to producing the spirit. Yet the Father, and the Son, and the Holy Spirit are one God. Each of the three is a perfect God and a perfect hypostasis, and therefore there is one and a triune God. Which is evident from this, that each of them, when one treats of his distinctness, is perfect God, because he is a perfect hypostasis, and the Trinity, where it is understood together with the other, is one God. Indeed, it does not befit the divine nature to be without generation, or without any perfection. For in what way would He who is destitute of generation be perfect? Nor do men distinguished by learning contradict these things. Therefore, He begot the Son, and produced the Spirit by the same power, so that God might be one and each of the three might be a perfect person, lest divinity be a property without perfection; or lest God be perfect, consisting of those imperfect things. Rather, in the perfect Trinity, God is one, superior and prior to all perfection [ὑπερτέλειος καὶ προτέλειος].
IV. The diverse meaning of the word Spirit. Evil is not a substance, contrary to the Manichaeans. — But although Spirit is one name, it nevertheless has a diverse meaning. For it signifies something living that lacks matter; whence Scripture said: God is a Spirit. It also denotes at times the air and the motion of the air, or wind: and likewise an angel and a soul and the intellect which is a part of the soul. Finally, it signifies that which is the vehicle of the Word, according to which meaning the Holy Spirit is named: as indeed the sacred Scripture says: By the Word of the Lord the heavens were made, and by the Spirit of His mouth all their virtue. But the mouth of God is by no means a bodily member, nor is the Spirit a breath that escapes and is thin: just as neither is the Word of God that which is spoken by a bodily tongue, emitting it into the air: because it is impossible for God to have anything contrary to His essence. God, however, because, as we have said, He has no beginning, of the state of things…
wished to perform creation through His Word, A which is without beginning, and also through the Spirit, who Himself has no beginning. But to say that God is without principle (ἄναρχον) signifies two things: namely, that He has no cause, and no beginning in time. And the Father is without principle according to these two meanings; but the Son and the Spirit do not have a beginning in time, because the Creator of time neither had time, nor was He subject to time; yet they are not without cause. For the Father is their principle, from whom they have existence, though not as if they were after Him. They possess all that the Father possesses by substantial possession. He Himself wills without beginning, because He cannot be changed; and He Himself knows without beginning whatever pertains to us: these He defines without beginning as if they did not pertain to us; He defines them, I say, as if they did not pertain to us, without time. But those things which He has predetermined and defined, He brings each one to pass in its own time. For whatever He has predetermined, that is good. For evil is not a substance, nor is it any thing that exists; since it cannot be that evil is produced from good, just as, on the contrary, neither is good from evil, nor a mixture of both: since both are contraries, and neither has a correspondence of love with the other, nor companionship. It is utterly impossible that two principles should be without beginning: since the unity of nature is the principle of duality. Moreover, they are circumscribed by their own proper places, nor are they mingled, so that the beginning of one might pertain to the end of the other. Indeed, they are not joined by any society, and they are mutually adversarial. Who, therefore, would be the included and the includer, the hiding and the hidden, the defeating and the defeated? May God avert that we should adopt such dogmas!
V. Evil is a defection from natural obedience. It arises from the perverse use of free will. — Therefore our God, God is one, as we have shown, lacking any beginning; and we say that malice is nothing else but an accident, and an act deviating from the law which God implanted in rational nature [in its acts and its hypostasis], and that it exists in the things which exist as a defect of the natural work, no differently than blindness in the body. Moreover, this is found only in creatures endowed with reason. And this is evident, because the divine nature is not subject to variation, nor to sin, but always holds one and the same state. Furthermore, brute beasts which are destitute of reason have not received a law, and neither law nor transgression can be found among them. But creatures in whom variation is found, together with the power of free will, since they have enough knowledge of those things which they ought to flee, have received a law for action: because it is not fitting for creatures endowed with reason to behave like brute beasts. Wherefore, they have been adorned with the faculty of free will: because free will is a certain perfection; fitting for a rational nature, so that it might not be subject to the affections of brutes, since it has the honor of being in the image of God. For who that does not have power over himself could be the image of God? B Yet to have free will is a good for a rational creature, whether it uses it well or not. Wherefore God granted His law to him who is of free will, so that by fulfilling it he might know that he is under his Lord, and not exalt himself beyond measure and his own strengths, but be led by the aid of the law in his acts, as through a light by which he might be directed. For God desires this only good, that he should humble himself before the power of his Creator, and through the conjunction of his thought with his Prince, become partaker of blessedness. But when he did not understand the dignity of his free will, with which he was gifted, but was compared to foolish beasts, by doing what is not fitting, malice occurred in his mind; because it is incumbent upon every servant to render obedience to the commands of his master. For free will is not some evil thing, nor is it the cause or occasion of evil: but just as the law is just and holy, so that there should be no sin in it, so free will is some good of a rational creature. And this is made manifest, because freedom of will necessarily belongs to the rational nature, as Gregory of Nyssa teaches. For whoever is rational by his own nature, he is also of free will: and to him who is not of free will, no law was given. But he to whom no law is given, in him no transgression is found. Wherefore the Great Basil, a man full of God, says that free will is the origin of sin: not that it may be of its nature that vice should arise from it, so that it is necessary for him who is of free will to admit vice, because he is master of himself; but when he uses it perversely, that perverse use is reckoned as sin. Moreover, negligence is also a cause of evil, because it disposes one to do that which is forbidden to us. Wherefore evil is not from God, nor is it a substance, but an accident and a defection from natural obedience, and from that natural power granted to the rational creature over those animals lacking reason. And such offspring and daughter is [a result] of perversity in discerning judgment, and sin is ignorance. What learned men have handed down on this matter has this one meaning.
VI. The creation of man. Origen is touched upon first. Man consists of two natures. — I believe, therefore, in one God the Father, and Son, and Holy Spirit, of one substance, of one will, of one power, of one operation, of one lordship, of one kingdom, without beginning and death, eternal, three perfect hypostases, each one perfect God, and three perfect persons one God, C D
A regarding this Creator and miraculous Maker, who produced created things out of nothing existing. Nor do I confess that rational souls existed beforehand: but, as Scripture hands down, that God created man. Yet man is not soul alone, nor body alone, but that which consists of both: wherefore God took dust from the earth. For out of the matter which He had previously created and produced, He fashioned his body, and breathed into him by His breath a soul endowed with reason and intelligence, in His own image, and fitted man together from these two, a single, living, composite person, possessing in himself two natures; because the essence of the body and of the soul is not one, but one nature is one thing and another another, whose essence is not one; and since one nature is one thing and another another, they are by no means one. This becomes evident because our body of its own nature has neither movement nor sensation. This, indeed, death makes certain, by which, when body and soul are separated, each of them is shown to be a certain single nature. Therefore, since man consists of two natures, he has a double nature in himself, and as such he is mortal and immortal, visible and invisible, conquerable and unconquerable, divisible and indivisible, hidden and apparent; he who is able to be acted upon and to suffer and be changed in accordance with either, and he who is capable of pain and is afflicted according to the contrary part. Man, therefore, consisting of two natures, is one composite person; although the nature of man is called one composite nature, whereby one species is composite, encompassing the composite persons of men, and the essence of one is the essence of the other, because each of their hypostases is composed of body and soul.
B VII. Man subject to law from creation. The fall of man. I confess that this man was placed by God in the garden of delight, and had received from God a law, by which he might understand himself to be subject to his Lord. This law, moreover, is the knowledge of obedience, a shining lamp by which he might be directed to that which is suitable for him. Because it is fitting that, since he is composed of soul and body, he should not easily go against this, but should distribute the goods of his soul, of which the author and teacher is He by whom it was created, who has care for it, and who alone knows all things. He does not, therefore, want man to be the judge of his own work, nor, even if he has arrived at the peak of perfection, to care with the utmost solicitude for the body with which he is mingled: but He willed that he should follow His law without slackening, so that he might not wander and deviate from that which is incumbent upon him to do: nor did He wish him to have good and evil in his own nature, but granted that he might know both. Wherefore He willed that he might know the good through His divine law, lest he should be deceived by corporal things because of their enticements. Seeing him, therefore, as his protector, not sufficiently careful, C he envied him, and through envy cast him down: who, with his intellect brought low, rebelled against the law of his Creator, and defiled his own body with filth. By which it came to pass that he was compared to senseless beasts and became like unto them: he became liable to miseries, and was expelled from paradise as a rebel, proud and miserable; because it was not suitable that evil should be immortal. Surely he who had burned with jealousy toward him knew very well that as long as he remained obedient to his Creator, and was joined to his Lord, he would arrive at the possession of virtues and the perfection of them, enriched with a perfect, right, and pleasing intellect, and in his state would be superior to the desires of the flesh, so that he might be a participant of the tree of life, that is, of incorruption. And on this part the envy of the serpent was the goad, so that he who had already rebelled might also become liable to the sentence.
VIII. The kindness of God toward man. The Incarnation of the Word. But our God, since He is kind by His nature, did not endure to see man whom He had made insolently harassed by the devil, who through fraud had subjected him to hard slavery. The Lord spoke to our fathers in many ways and in various modes through the prophets, and in the latest D times, just as He had promised to our fathers, He sent His only-begotten Son, born of a woman, that He might succor man who was refractory to the divine law. Because man, the law of God having been violated, had become mortal on account of the condemnation, He fulfilled the law with that perfection which could fall to man, and solved the judgments of human nature. 667 Since, therefore, He had a Father in the heavens, He was born of a Virgin woman without a father. Truly it could not happen that one person could be born from two fathers. Wherefore, just as it was pleasing to His Father, and in the manner of which He Himself knows, the Son of God, without conjugal union, was conceived from the womb of the Virgin Mary, who, just as is stated in Scripture, was of the root of Jesse, of the tribe of Judah and the family of David, and born from the seed of Abraham. Furthermore, He was made flesh without change, and dwelt among us: He was made flesh endowed with a rational and intelligent soul, a perfect man, without sin; because sin does not pertain to the constitution of human nature: He was made flesh without conversion or change into flesh, and without confusion, by which He would have been made some other thing from two other things. For His essence remained the same as the essence of the Father, without any change, the true God, nor did the divine nature admit any conversion, remaining that which it was, nor confusion, nor addition: but He preserved the body which He took without change, as the condition of human nature required. He was made flesh, that is, He assumed flesh; and He who was the Son of God was made the son of man, with the property of filiation preserved immune from alteration and
A subsistence of the Word, which became for it an hypostasis, just as it were the principle of subsistence and the primary origin of its existence. Wherefore His body was deified by receiving the penetration [perichoresis] of the deity into itself, by the operation of which it was filled. For the Word affected it with the properties of the deity, so that it might be perforated, as it were, by divine wounds. But the pain of His body did not reach the nature of the divinity itself: for this reason it was made life-giving, while the divinity remained impassible: just like, naturally, a red-hot sword—since it is one, not two swords, and thus one hypostasis—possesses within itself two natures; for the nature of the iron does not pass into the nature of the fire, nor the nature of the fire into the nature of the iron, but each, as long as they are conjoined, remains in its own nature, even B after the union. And yet the glowing sword causes burning and cutting; for it has received a solid nature from the iron, and a subtle nature from the fire. But the cutting is not of the fire, nor the burning of the iron, even if they are together, but each produces its own act. Thus Christ and the Lord is one, although He has diverse natures, namely deity and humanity; His deity did not cross over into the nature of the body, nor the body into the nature of the Word; but each after the union remained free and immune from conversion and mutation. Furthermore, Christ being one, He puts forth the works of His divinity, and the works of humanity; since He embraces within Himself an uncreated nature, devoid of matter or corruption, as well as a created nature, material and corruptible. C Likewise Christ signifies one thing according to nature, in the part where He performs the works of the deity, and another thing again where He performs the works of humanity. For each nature acts what is proper to itself with the communion of the other. Appropriately, therefore, we say Christ has two natures [(2)] after the union, because the operations which are not repugnant according to their condition.
NOTES
(2) We say Christ has two natures. The Monophysites and Monothelites are beaten here just as by the Damascene; but long ago Cyril of Alexandria himself had pronounced in scholion 4 concerning the incarnation that the name of Christ admits neither definition, nor brings forth the essence or nature of anything, like the name of man, or horse, or ox, and the like: *The name Christ has neither the power of definition, nor does it signify what the essence of anything is, just as, for instance, man, or horse, or ox; but it provides a declaration rather of a thing being acted upon in some way towards something,* so that it might provide the meaning of a thing which is acted upon in some way. In which place, D indeed, he was suffocating the heresy urged against him by the Nestorians, which afterwards Eutyches and other Monophysites maintained. For if the name Christ, by which two united natures are signified, does not express some essence, it follows entirely from the concurrence of the divine and human natures that one nature was not made in Christ, but only a person. I have found, however, that this scholion was not cited by any of those who wrote against the Monophysites, except by Saint Maximus in the letter to John the Cubicularius, *On right dogmas and against Severus*, p. 276, in the book *On the two wills*, p. 109; and in the former place Combefis wrote in the margin: *These things do not occur in the existing scholia of Cyril*. The testimony of that most learned man was at issue in the case, but in the annotations to cap. 3 of the book *On the faith*, I had added that this scholion appeared to be more recent than Cyril; for, as I was just saying, although it was most explicit, I remembered it was cited by no other Catholic writer against the Monophysites and Severians, just as it was not read by me in the works of Cyril. But not only do these words appear at the beginning of the first Cyrillian scholion on the incarnation in various editions, both of the holy doctor and of the Ephesian synod, but also in Marius Mercator, who translated it, just as the rest which follow, into the Latin language. Furthermore, in the letter to John the Cubicularius, those former words: *The name Christ has neither the power of definition, nor indeed the essence of anything*, belong to Cyril: but what follows, *but the hypostasis of the Word*, etc., are the observation of Maximus, the Alexandrian doctor, referring concisely, which Combefis therefore wrongly printed in italics as if they were Cyril's. Cyril wrote the Scholia on the incarnation of the Only-begotten after the peace with the Orientals was established, and for that reason he explains and defends in them with greater industry as one person of Christ, so two natures.
A For the operations of one nature must be said to be entirely one. And operations which lack any affinity according to natural condition are altogether of different natures. Indeed, what does the conjunction of His deity and humanity signify, if not a union according to hypostasis, which is not a property but a mode of the dispensation of Him who humbled Himself to deliver the whole world? Furthermore, the Word was made flesh, because He united the body to Himself in such a way that it became a hypostasis for the body, with this exception only: that the deity was not a participant in the operations of the body. His body was also deified, yet it did not become a hypostasis to the deity; nay rather, the body had its own proper hypostasis—one of the hypostases of the deity—and was thus made a partner of the excellences of divinity; B because it lives and is adored together with Him as God, not on account of its own nature, but because it is the body of the Word. Wherefore we say that the incarnation of the Word is not the incarnation of the deity: that is, the incarnation of the divine person is not the incarnation of the divine nature, because the deity cannot admit the properties of the body. We say also that the deification of the human nature is not the deification of the human person; because the body does not possess a person for itself, distinct from the person of the Word; but the hypostasis of our God the Word, existing in its substance, was united to the flesh, which existed in His own person, and the person of the Word assumed the nature of the flesh, and the union of the natures was effected in one hypostasis. Wherefore He Himself is a composite hypostasis, for had He assumed a person, what sort of single sonship would there have been? Divine sonship and human sonship are surely not one sonship, and natural and adoptive sonship are not one and the same sonship. Indeed, if He had assumed a person, we would be worshipping C four persons in total, and we would be worshipping a "new God," who by His own nature would not be God. If He assumed a hypostasis and remained in a hypostasis, what would have been the mystery hidden from the ages? Or how could He have done wonders? For He dwells in us and walks among us, and we are the temple of the living God; and even if He assumed one hypostasis, He surely delivered one hypostasis: but if He assumed the nature that would subsist in His own person, He surely brought salvation to our entire nature. But if, again, there is one person for divinity and humanity, this will truly be that stupendous, unusual, and hidden mystery. But how can it be that there is one and another hypostasis, one of deity and another of humanity, one without a father and another without a mother, and yet be one Son? Yet even if He is the Son of God by nature, and he is a son of God by adoption, the Son is one; just as all of us, together with the Son of God, are one son. Yet it has been said to us: "I have said, You are gods, and all of you are children of the Most High." D How, however, will the divine and human person be of one rank, when the divine nature and the human nature are not of the same order, nor is their dignity one, nor is their adoration the same? And this is manifest, because we adore the body of the Lord, not on account of its nature, but on account of the hypostasis of the Word, by which it is possessed. Wherefore it behooves us to adore Him, not insofar as He is man, but insofar as He is God. For if the union were made according to pleasure, or love, or command, it would plainly not be a union into one Son. For of the Father and the Son and the Holy Spirit, the pleasure is one, the will is one, the operation is one, the command is one, the order is one, and there is one union of the three, but not according to one hypostasis. The Word, the Son of God, and the Word made flesh, are one, because the Father and the Son and the Holy Spirit are not one person. However, in Christ our Lord, because the hypostasis is one, and the natures are joined without alteration and confusion, or without disjunction, uncreated and created, impassible and passible, the natural differences are expressed through the properties of the natures. But can it truly be said that of two natures commingled and confused, there are two natures, when they are confused? And when two natures are named after the union, how can it not be possible that they be called two natures in a union according to hypostasis without confusion? I, therefore, do not confess there to be one nature in Christ after the union: I acknowledge a perfect distinction of natures, even though they are united. For quantity enters into all parts with distinction. And it is not possible that one thing should differ from itself, insofar as it is one: just as a person does not differ from itself by personal distinction, however composite it may be. Wherefore, regarding one nature, even though it be composite, it cannot be said to differ from itself according to its nature, by a distinction by which it might be discerned. And this is manifest, because the body and the soul in a human being differ from one another and are two natures, not one; and the human persons, or individuals, are one species. When, however, they have an essential difference by which one differs from another, it is called one nature, not two natures. But where I say there are two natures in Christ, I do not confess them to be disjunct, but united; because number is not the cause of division. But number, as it is a sign of the distinction of persons, so it is a mark of quantity, whether things are united or separate. And this is evident from the fact that three men are said to be united in the definition of their nature, when the hypostases are distinguished according to personal properties. But even soul and body have two united natures, according to hypostasis, that is, but distinct according to the quantity of the natures.
Hence it is that we say the Son of God, who is one from the Holy Trinity, has two natures which are united according to hypostasis, with a mutual circumincession of one into the other, A while preserving the boundary of their own proper difference by the natural quality of each according to its own signification, and while preserving to each its natural definition without mutation or confusion. Nor do we say that the Son is one and then another, because there is not one nature. If there were two persons, the Son himself would by no means be one, and thus we would be worshipping four. But if the nature is one, the essence of the Father would altogether be his essence, nor would our essence be his essence. Otherwise, we would be consubstantial with God the Father. For those things whose essence is of itself one, are also one of themselves and truly one nature; the essence of one is the essence of another, so that one nature is not the essence of diverse natures.
X. Two wills and operations.
I confess, therefore, that Jesus Christ our Lord is one hypostasis, B and that two natures are united in his hypostasis; because the union of his two natures in one hypostasis holds a middle place between commixtion and division, and participates in both; because it guards and preserves the unity, and also the existence of the united natures, and their discrepancy: nor are the natures so distinguished that they are separated; but indeed they remain in every way entire. But if they remain entire, they are altogether numbered. Nor do we say after the union there is a distinction of nature, but of natures. But when we say two natures, we do not therefore say one, since indeed there are two; because number has no place in one nature. But those who say two perfect natures after their union are necessarily compelled to confess that there are two natures. For he who mentions two natures does not speak of one alone, but of many. C And yet this is impossible, unless you consider them to be diverse things. For they are indeed numbered because they are diverse, and they are diverse in that aspect in which they are numbered. And it is of the account of two natures that they be numbered when they are united. Nor are they divided in any way, unless the intellect in its own conception divides that which in reality is not divided. But when I confess that there are two natures, I certainly understand them to be perfect and without any defect, so that one is perfect in divinity, the other in humanity. For it is certain that the divine nature was entirely united with the whole human nature, in one of the persons of the deity. But when I say that the divine nature was entirely united with the whole human nature, I do not understand all the persons. And this is certain, because in all the persons of the deity the whole nature of the deity is seen without defect, and in any given person of the human persons, the whole nature of humanity is seen entire. For Christ did not assume the body alone, nor the soul alone, but D he assumed a body animated by a rational and intelligent soul, and therefore in him I confess two minds, divine and human. For it is certain that the uncreated intellect was united to the created intellect, and an intellect that does not know how to suffer was united with an intellect capable of suffering, which was a middle point between the subtlety of his divinity and the thickness of his body, just as Gregory the Theologian (4) has handed down. Furthermore, he is endowed with two wills (5), because no nature is found devoid of operation. For this life is the first thing in human nature, and even its—
operation, as well as its intellect, its touch, the movement of its rising body, its animation, its desire, its anger, its senses, and the appetite for food and drink for the sake of this life, and every concept by which he might sense and wish, as master of himself, in his own rational nature; because the will, enjoying the freedom of choice, is the sense of our rational and vital intellect. For the faculty of anger and the appetite are senses lacking in reason in irrational animals; but in our mind, the sense itself is rational, self-possessed, and of free choice, and such is the will itself. For a rational nature is master of that which lacks reason and intelligence. He who is master of himself rules his soul and body; but not, at the same time, his God, of whom he is by his very nature a servant, and whom he obeys. Yet obedience is the free subjection to the will of another, even if the will desires what is natural. Since this was given to all men, it was accepted by the Lord, so that he might will that which belongs to humanity; because it was absolutely necessary that our Lord should receive what had been implanted in our nature by God. For whatever he himself granted to us, this he assumed, because he was made in all things like us, except for sin. But none of us, being endowed with freedom of choice, wills sin; rather, he wills that will which deviates from the divine law. And this is not the use of our natural free will, but is a transgression of the natural use declining from nature. Wherefore our Lord had a human will, which would not be opposed to the divine will. For indeed he assumed a nature that would not be moved solely by the impulse of humanity: since the determination belonged to his own person. Since, therefore, his divine hypostasis was one hypostasis, both of divinity and of humanity, it was not moved by an impulse contrary to itself, but by a natural motion: and because as a man he was endowed with free choice, his will followed the divine will of his Father. For that reason, we say that there are two wills in him, which are not opposed by mutual deliberation, but by their natures: because each nature wills and acts that which is proper to it A in communion with the other. The Word acts and wills as God, the same being that which is proper to divinity, and he himself acts through himself, and wills, in that part which is human, that which is proper to the flesh. Yet each operation is one and the same, as the human will follows the divine will insofar as it is of free choice: whereby it happens that the divine operation acts upon his human operation. Therefore, each nature exerts its operations by its own natural property, and the Word, through both of them, on account of the union of each—neither being repugnant to the other—wrought our salvation. For he exerted his human will in natural exercise, by obeying the divine will to which it was B linked. He neither committed sin, nor was deceit found in his mouth, and therefore he was not subject to death, because he was immune from sin, as one who was God and man; who through both natures took away our sins. He also bore our diseases, and took upon himself our death, although he was not subject to death, because he could not sin. Therefore he was made the first-fruits of our resurrection, having loosed the pains of death, and raising us up with himself, and placing us in the highest heavens at the right hand of his Father God.
XI. Baptism, judgment, eternal life. I confess, moreover, one baptism for the repentance, through the goodness and grace of God our Lord, who said to baptize them in the name of the Father, and of the Son, and of the Holy Spirit, C and that they should keep his commandments. For he says: "Teach them to observe everything that I have commanded you," and that there will be great joy in heaven for one sinner who repents. Likewise: "Repent, for the kingdom of heaven is at hand." I confess, moreover, the resurrection of the dead; the resurrection, I say, of the body, by which the soul will be made blessed, and at the same time possessor of the inheritance. I confess that there is judgment and retribution, and that Jesus Christ will be the judge, who will come to judge each one according to his works. Finally, I confess one eternal life, which will have no end, and that there will be perpetual punishment just as eternal life D [NOTE: translation omitted as instructed]
A will have no end, in accordance with the justice and goodness of God, to whom belong power and mercy.
XII. Six general councils. Furthermore, I admit six great councils, at which the bishops of the whole world were present. The first council, which was held in the city of Nicaea in the time of Constantine the Great, the emperor, against Arius, who divided the Godhead. Next, that which was convened at Constantinople before Theodosius the Great because of Macedonius, the enemy of the Holy Spirit. Then, that which followed, which met at Ephesus under the auspices of Pulcheria, whose outcome was auspicious, against Nestorius, a man who worshipped humanity and was of Jewish disposition. That again which was collected in the city of Chalcedon before the Emperor Marciano, whose religion was sincere, and before Pulcheria, of whom mention has just been made because of her remarkable equity, against Eutyches the monk and against Dioscorus, who conflated natures and [were against] the innovation of those who, in the faith, confounded natures. Likewise, the council which occurred at Constantinople in the presence of the great Emperor Justinian, against Origen, a man of erratic opinion, and against Diodorus and Theodore, the preceptor of Nestorius, and also against the epistle of Ibas. Finally, the sixth council, which was convened again at Constantinople, which is the new Rome, that holy, great, and most excellent one of the bishops of the world, in the presence of Constantine the new Christian, against Sergius, Cyrus, Peter, Paul, and Macarius, who preached only one will in Christ, and against those who denied both wills, saying that there is a nature without a will. These, moreover, are the six holy great councils, to which I assent, B and I confess that their decrees are pure, which God handed down to them. I accept what they accepted, and I reject what they rejected, and I judge them worthy of perpetual curses. Furthermore, I admit the New Testament, as I acknowledge the Father and the Son and the Holy Spirit preached and speaking in all those things as one God. I also honor the servants of God who have been pleasing to Him from the ages; namely, the just, the patriarchs, the prophets, the apostles, the martyrs, the shepherds, [and] the holy men, who, by purging their minds, rejected from the sermons of truth every adulterated and superfluous opinion. I execrate the innovations which have been made concerning the faith from the time of Simon Magus until now; and those which the stubborn power of Satan has poured forth, involving its associates in impure discourses.
XIII. Conclusion. I confess that I receive the holy canons of the holy apostles, the canons also of the holy synods, and the canons of our holy Father Basil the Great, and that I will observe with all my strength those things which the Holy Spirit spoke through them, leading the flock which God has committed to me through you, free from all disgrace, damnable crime, and opposition. This is my profession, by which I shall be made worthy to stand before the tremendous tribunal of Christ, and through it obtain the kindness of my Lord. For I do not hope that I shall be found just because of my works, but through faith in Jesus Christ our Lord, and through His mercy, through the intercession of the Mother of our God and of C all the saints, and through your holy prayers; because to the Father and the Son and the Holy Spirit is glory unto the ages of ages.
671 In the same Arabic codex I found a part of the Oration of John Damascene concerning images, somewhat different from the editions, which I did not think should be omitted entirely, especially on account of a certain passage of Chrysostom, from the homily on Lazarus which has not yet appeared among his works.
It is entirely fitting to paint the passion and miracles of Christ our Lord and Savior, so that when my son asks me what that image represents, I may answer that our God, D the Word of God, became man, and in this way entered into the Jordan, not for the sake of the Israelites, but so that our nature might return through Him to eternal happiness, through whom it was exalted from the lowest parts of the earth, and sat on the throne of God above every principality. But perhaps an adversary will say: For that reason it is permitted for us to make images of Christ and His mother, and this should suffice for you. To whom we will answer that this sentiment is full of insult. For you declare yourself an enemy of the saints. For since you make images of Christ, but not of the saints, you openly signify that you abhor the images of the saints. But while you strip the saints of their honor, you admit a crime which no one before this dared to commit, namely that you make an image of Christ because He is worthy of glory, yet you reject the saints, because their effigies are of those who, allegedly, deserve no honor, and thus you accuse the truth of lying, which says: I live, says the Lord, who honors those who honor me, and those who glorify me I will glorify (1 Reg. 2:30). And the Apostle: Therefore you are now no longer a servant, but a son: but if a son, then an heir of God through Christ (Rom. 8:17). And: If we suffer, we shall also be glorified with him (I Cor. 15:6). Therefore you ought not to declare war on the images of the saints. For says John the Apostle...
A who reclined upon the breast of the Lord, that we shall be like him. But just as iron which is in the fire becomes fire, not by nature, but by conjunction with fire, by burning and contact, so the flesh became God, not by its own nature, but by contact and affinity: because by union with the person of the Word and by the contact of the divine nature, not by conversion, it became God. Moreover, God did not anoint it as he did some one of the prophets, but by the presence of the whole anointing. But that the saints also have been made gods, the Prophet signified with these words: God stood in the synagogue of gods [*]. For God, standing in the midst of the gods, discerns the dignities and merits of each, as Gregory the Theologian has interpreted.
David, God commanded, should build a temple through Solomon his son, and this he chose for himself to dwell in: and subsequently Solomon built the temple, in which he fashioned Cherubim, as is written in the books of Kings. The Cherubim he overlaid with gold, and he carved on its walls round about, within and without, images of Cherubim and palm trees. He did not say he adorned the walls, but that in the circuit of it he had represented likenesses of bulls and oxen and trees and pomegranates. Is it not then more fitting and seemly to adorn the walls of the Lord's temple with images of saints than with cattle and trees? The Law indeed forbids us to make any likeness; and yet Solomon fashioned images of Cherubim, and bulls, and lions: not in order to express the likeness of God, with the law warning that no likeness of him should be made; but we by no means express the likeness of God when we C make images of the saints. And just as through the blood of animals and the ashes of a heifer the temple and the people were cleansed, so now through the blood of Christ, who, undergoing testimony or martyrdom under Pontius Pilate, offered himself as the first-fruits of the martyrs, and through the blood of the saints by whom the Church is built. So that as once the temple was adorned with the figures of animals, so now the temple of God is adorned with the images of the saints, whose souls were reasonable temples in which God dwelt through the Holy Spirit.
But when we make an image of Christ our God, we do not strip him of his army. The Lord's army are the saints. Wherefore John Chrysostom, in his homily on Lazarus, the beginning of which is: "All knowledge is from God," speaks thus: "Where anyone honors the friends of Christ, that honor reaches to Christ, who does not cease to be beneficent and kind, especially when veneration is continued and persists towards them." Let an earthly emperor send an army, and let him take away their crown and purple, and then let him withhold this veneration from those who appeared stout against a tyrant, mastering their own thoughts and affections: who, since they have been made heirs of God and co-heirs of Christ in his glory and kingdom, how should they not be friends of Christ, and partakers of his honor on earth? Surely God himself our Lord said: I will not call you servants, because you are my friends [*]. It is necessary, therefore, to honor them with the honor with which the Church has honored them, etc. I omit the rest, which differ in nothing from those things which we have published elsewhere.
OF JOHN OF DAMASCUS AMONG THE SAINTS
SELECT EXCERPTS FROM THE UNIVERSAL INTERPRETATION OF JOHN CHRYSOSTOM ON THE EPISTLES OF SAINT PAUL.
(Lequien, Vol. II, p. 1.)ADMONITION.
This Epitome of the commentaries of John Chrysostom on the Epistles of the Apostle Paul, which we now present for the first time, has not been published hitherto. I found this work entire in Royal Codex 2331, with the name of John of Damascus prefixed to the whole work, *By John of Damascus*. There is certainly no doubt in my mind that he himself is the genuine author of this labor, both because of the authority of the manuscript codex, which carries with it the age of approximately nine hundred years, and because it has been noted many times by me already that John of Damascus devoted effort to compiling such excerpts from the Fathers, and his many books that survive to this day proclaim this fact. In the catalogue of handwritten books found on the island of Patmos in the sixteenth century, which Possevinus published again at the end of his *Apparatus* along with many others, John of Damascus’s exposition on the Epistles is numbered immediately after Chrysostom’s homilies on the Epistles of Paul and the Acts of the Apostles. Again, in Royal Codex 5445 (the silk-paper one), certain excerpts of the same work, compiled by John of Damascus, appear as an Epitome with this title: *Interpretations of Chrysostom selected from his universal work by the most holy Damascene, our Father*. To this I shall add that, from a collation of various passages of this Epitome with the commentary of Theophylact, it appears to me that this most learned prelate of Bulgaria consulted it repeatedly.
This commentary, however, was nothing other than certain brief scholia taken primarily from the expositions of Chrysostom, and indeed from those of other authors as well. Since these were written beside the text of the Apostle with certain specific notes, they were later separated by scribes when the text of the Apostle was pulled away, and were thus scattered in the order in which we are publishing them—an order which, because of the authority of the very ancient codex, we have considered it a religious duty not to change. Furthermore, in this commentary, sometimes whole sentences of Chrysostom are cited with the words slightly changed, sometimes only a few words, and sometimes nothing more than the sense of the holy doctor, which our author repeatedly renders in certain places more clearly than the text of the former allows. One passage of this kind is worth citing as a specimen. In chapter 5 of the Epistle to the Romans, verse 12, referring to these words of Paul, *in whom all have sinned*, Chrysostom explained it thus: *What is meant by "in whom all have sinned"? Since he fell, even those who ate from the tree have become mortal from him.* But what is the meaning of *in whom all have sinned*? It means that, by his falling, those who did not eat from the tree also became mortal from that point on. On account of this exposition, certain critics have judged that John Chrysostom did not understand
all men who are born from Adam, their first parent, are born guilty of that sin, and that the preposition in this place should not be taken as causal, but as having received the word to signify the same thing as the Latin word *quatenus* [inasmuch as]. On the contrary, our Damascene, who recites the words of the holy Doctor in their entirety, has prefixed these few things to the explanation, in which, for "through whom," he expresses—whether they like it or not—a cause. And so, with John Damascene as interpreter, it becomes certain that Chrysostom acknowledged that in that passage of the Apostle, the doctrine of the Church concerning original sin is affirmed. But in truth, many things occur here and there which Chrysostom does not have in his homilies, and especially in his commentary on the Epistles to the Ephesians, to the Colossians, to the Philippians, and to the Thessalonians, in which I was able to observe nothing that would appear to have been taken from that holy doctor. Often, however, he concurs with the expositions of Theodoret, as well as those of Cyril of Alexandria, which the Catena of Ecumenius exhibits. In the chapter of the Epistle to the Colossians, to the words of Paul, "In him dwelleth all the fulness of the Godhead bodily," an exposition of this kind is brought forward, the author of which—if it be not Damascene himself—can at least be affirmed to have written it after the rise of the Nestorian heresy; for he explodes that inhabitation or union which the Nestorians called *schetiken*, or according to affection, relation, or state, lest anyone should think this inhabitation occurs according to affection and relation. I omit other things which a learned reader will detect with ease throughout this commentary. I will only warn that the prologue to the Epistle to the Romans seems to me to have perished, and furthermore that the codex is riddled with many errors throughout and is mutilated, so that the sense is often impervious and obscure. As for the text of Scripture which is interspersed with the commentary, in many places it appears different from that which John Chrysostom treated, and it was highly valued by the most learned and distinguished critics with whom I communicated, as a precious monument of Christian antiquity.
ON THE EPISTLE TO THE ROMANS.
CHAPTER FIRST.
AVER. 1. « Paulus servus Jesu Christi vocatus Apostolus. » Tria sunt genera servitutis. Aliud per creationem et opificium: unde dicitur: *Omnia serviunt tibi*. Aliud a fide, de quo ait: *Liberati autem a peccato servi facti estis justitiæ*. Tertium denique a vita et moribus: quo itidem sensu dicitur: *Moyses servus meus mortuus est*. Quando itaque juxta omnes modos ostensa dignitas est servitutis, consulto prorsus hanc initio epistolæ præponit, tanquam gloriandi argumentum.
« Segregatus in Evangelium Dei. » Ostendit quanta sit sua dignitas, quippe qui segregatus erat ut Evangelio ejus ministraret. Porro Evangelium Dei nominat, ut in ipsomet exordio attentionem excitet auditoris.
VER. 2. « Quod ante promiserat per prophetas suos in Scripturis sanctis. » BQuandoquidem doctrinæ fidei novitatis crimen inurebatur, commonstrat eam tum gentilibus philosophis esse antiquiorem, tum et a prophetis jampridem descriptam.
VER. 3. « De Filio suo, qui factus est ex semine David secundum carnem. »
We do not speak, he says, of a mere man. For this reason he added, A *according to the flesh*, hinting that there is also a birth of the same [Person] according to the Spirit; he followed the order of the mystery. For they first saw Him as a man upon the earth; and then, as He who was born was proclaimed, they recognized Him as God, he says.
VERS. 4. « *Who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, even Jesus Christ our Lord.* »
We proclaim, he says, Him who was born of David, and that this same [Person] is God, who clothed Himself in flesh. And this [he shows] first from the prophets, on account of which he said a moment ago: *Which He had promised afore by His prophets*. Second, from the very method of the generation; that which he indicates in these words: *of the seed of David according to the flesh*, not only because He loosed the law of nature, being born of a Virgin. Third, from the miracles; B for this is what is signified by the word *with power*. Fourth, from the Spirit which He bestowed upon those who believed in Him, and by which He made all [believers] holy: for this reason he called it the *Spirit of holiness*. Fifth, from His resurrection; for He was the first and the only one who raised Himself. *Declared*, that is, shown, manifested, confessed by the judgment and vote of all.
VERS. 5. « *By whom we have received.* »
Observe the gratitude of the man. He wishes nothing to be his own, but refers all things to the Lord.
« *Grace and apostleship.* »
We did not, he says, attain this for ourselves so as to be apostles; nor did we obtain this dignity through our many labors, but we received it freely, and it stands as a glorious work of the heavenly gift.
« *For obedience to the faith.* »
He does not say for the investigation or proof of the faith, but for obedience. For when the Lord pronounces, the C hearers ought not to inquire curiously into what is said, nor to scrutinize it, but only to receive it.
« *Among all nations.* »
Observe what sort of preaching must be provided. Formerly, indeed, the law given through Moses was announced to one nation; but the Gospel has reached to the ends of the earth.
« *For His name.* »
Not that we should curiously inquire into His essence, he says, but that we should believe in His name. For this was the name through which He also performed signs. For He says, *In the name of Jesus Christ, rise up and walk.*
VERS. 6. « *Among whom are ye also the called of Jesus Christ, to all that be in Rome, beloved of God.* »
In these words it is possible to see two good things, and how we have attained D gifts.
A For the soul of the Apostle was far removed from all adulation, in that, when writing to the Romans—to whom, when the whole world had but recently been subjected to their empire and dominion—he utters nothing at all that is sycophantic; rather, he confronts their pride straightaway, placing them in the same category as other nations. For when he had spoken of the nations, he added: "Among whom are ye also."
B “*To the called, to the saints.*” See how assiduously he uses the term “called”: “A called Apostle,” “In whom ye also are called,” “To all that are in Rome, called.” He does not do this to be repetitive, but because he wishes to remind them of the benefit they have received. Furthermore, by saying “beloved of God,” he distinguishes those who have believed from those who are not of this kind. Moreover, he calls all the believers saints, inasmuch as they have been sanctified through the laver of regeneration.
“*Grace to you and peace from God our Father and the Lord Jesus Christ.*” He shows how great the power and strength of Christ’s love has been, for those who were enemies and held in contempt have suddenly become saints and righteous. For when the Spirit calls, He proves them to be sons; and when He says “sons,” He has unveiled the treasury of all good things.
“*First, indeed, I give thanks to my God through Jesus Christ for you all.*” This is a suitable preface for a soul that loves God, that one should give thanks to God for the piety of others.
“*Because your faith is heralded in the whole world.*” For since Rome had but recently received the kingdom of God, it is to be expected that the believers in it were being celebrated by the mouths of all in every city.
“*For God is my witness, whom I serve in my spirit.*” Since his discourse concerned an obscure matter—namely, his love for those people who had not yet even seen him—for this reason he calls God as witness to this matter. And he signifies that this service is spiritual, not carnal, nor according to the prescription of the Law.
“*In the Gospel of His Son, that without ceasing.*” C Having previously called it the Gospel of the Father, here he calls it the Gospel of His Son, demonstrating the unity of the Father and the Son.
“*I make mention of you always in my prayers, beseeching if by any means I may now at last have a prosperous journey in the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to confirm you.*” [VERS. 11.] He shows how great is his obedience to God, since, although he was eager and praying earnestly to see the City, he would not have traveled to them had it been contrary to the will of God.
“*This is, that I may be comforted together with you.*” [VERS. 12, 13.]
By this he signifies the faith which is in one another, both yours and mine. “*But I do not want you to be ignorant, brethren, that I often proposed to come to you (but was hindered until now), that I might have some fruit in you also, just as among the other Gentiles and Greeks.*”
Lest he should seem to some to be thinking too highly of himself, by saying that he would bestow a gift and grace upon them, for this reason he also adds that he himself has need of comfort from them. B
[VERS. 14, 15.] “*To Greeks and to Barbarians, both to the wise and to the unwise, I am a debtor. So (as much as is in me) I am ready to preach the Gospel to you who are at Rome.*”
He shows that he is not being drawn to the royal City by a lust for glory, but that this is the path he is utterly bound to follow to instruct them. For since he had been appointed as the preacher of all nations, it follows that he was also a debtor to preach to the Romans.
[VERS. 16.] “*For I am not ashamed of the Gospel.*”
Although elsewhere he says: “*But God forbid that I should boast except in the cross of Christ*” [Gal. vi, 14]; why then does he not say here, “I boast,” but “I am not ashamed”? Because the Romans were very much preoccupied with the affairs of this life, since they held the empire of the world at that time; but he was preaching Jesus crucified. Therefore he says, “I am not ashamed,” teaching them not to be ashamed either. For he knew that if they should succeed in this, they would quickly progress to the point of boasting in it as well.
“*For it is the power of God to salvation for everyone who believes.*”
Since it is also the power of God that inflicts punishments and torments, as had been said long ago regarding the plagues of Egypt, for this reason he added: “*To salvation for everyone who believes.*” And therefore he adds, “*to everyone who believes*,” lest it be thought that it is given to all absolutely and indiscriminately.
“*To the Jew first and to the Greek.*”
Here, “first” is not a word of rank, but signifies order; just as, indeed, among those who receive the grace of baptism, the first does not have more than the second, nor does he receive more than the third or the last. C
[VERS. 17.] “*For the justice of God is revealed in it from faith to faith, as it is written.*”
He says that he who has been made just will live not according to the present life, but according to the future one.
“*The just shall live by faith.*”
He says this because the ancients also were saved by faith, of whom he himself weaves a catalog in the Epistle to the Hebrews [xi, 2 sqq.].
[VERS. 18.] “*For the wrath of God is revealed from heaven against all ungodliness and wickedness of men.*” D
After he has invited and exhorted them to good things, he urges them onto the preaching, and from the contrary he works his exhortation; for he promises...
that he who is exhorted ought to either promise or to strike fear. He therefore sets them A near the divine tribunal.
“Who hold the truth in unrighteousness, because that which is known of God is manifest in them. For God hath manifested it unto them. For the invisible things of him from the creation of the world, being understood by the things that are made, are seen, even his eternal power and divinity.” And who are these? The sons of the Greeks, who have attributed the divine worship and adoration to wood and stones, and, as much as in them lay, have inflicted injury upon the honor and glory of God, even though He suffers no harm from it. B
“So that they are without excuse. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools.” And yet, not for this reason did God bring these things about, even if it turned out so; for He did not bring such a doctrine into the midst as to deprive them of a reason for an excuse, but rather that they might know Him. But because they did not know Him, they deprived themselves of every veil of excuse.
“And changed the glory of the incorruptible God.” In order to show the indictment of their mind; for what one has, this one exchanges. “Into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” C See how many and how great are the charges: First, that they did not know God; second, that although they had great grounds for this, they slipped away; third, that they claimed to be wise; fourth, that they brought down that worship to demons and to stones and woods.
“Wherefore God gave them up through the desires of their own hearts, unto uncleanness.” The word "gave up" is set here for "permitted." “To dishonor their own bodies in themselves.” D Hence they have the punishment even before the divine tribunal; for they themselves became the authors of these things for themselves, which not even their enemies and foes could have inflicted upon them.
“Who changed the truth of God into a lie, and worshipped and served the creature rather than the Creator.” He declares that impiety is prior to all uncleanness. “Who is blessed for ever, Amen. For this cause God gave them up unto vile affections.”
A For the females of them changed the natural use into that which is against nature. And likewise also the males, leaving the natural use of the female, burned in their lust one toward another, males with males working that which is unseemly, and receiving in themselves that recompence which was meet for their error. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. Even if they, he says, having abandoned Him, worshipped beasts, yet His glory suffered no detriment. For He is blessed, etc.
VERS. 29, 30. “Being filled with all unrighteousness, wickedness, greed: full of envy, murder, debate, deceit, malignity, whisperers, backbiters, [that is, God-haters,] despiteful, proud, boasters.” B Having stated that which is general and common, he thereafter traverses the individual evils of which impiety was ultimately the cause. God-haters. “Inventors of evil things.” C So that the inclination of the mind might henceforth be drawn into the charge, he called them inventors of evil things. “Disobedient to parents, [VERS. 31] without understanding, covenant-breakers, without natural affection, unmerciful. [VERS. 32.] Who knowing the judgment of God.” And he stood hand-to-hand against nature, he says. “That they which commit such things are worthy of death, not only who do them, but have pleasure in them that do them.” C Having set before himself two objections, he here cancels both. For what would you say, he asks, that you do not know what is to be done? You yourself are the cause of your own ignorance, in that you have abandoned God who would teach you. And now, moreover, we demonstrate that these things are clear to you by many means, and that you have sinned voluntarily, but are dragged along by the vehemence of the passions. Why, therefore, do you offer aid to sinners and extol them with praises?
CHAP. II.
D VERS. 1, 2. “Therefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou doest the same things that thou judgest. But we are sure that the judgment of God is according to truth against them which commit such things.” He addresses those who were primates of the Romans indeed, but these things are appropriate for any mortal whatsoever. For we judge ourselves, when, while committing similar acts, we pass sentence upon others. VERS. 3, 4. “And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” He subjoins: But in the meantime I do not pay the penalty, he says. Assuredly He grants this, that the delay may result not in indulgence, but in a more bitter punishment for those who do not wish to use it to come to repentance.A *“But according to thy hardness and impenitent heart.”* For truly, if someone, neither through favors nor through the threatened punishments, comes to repentance, how could he not be utterly hardened? *“Thou treasurest up to thyself wrath against the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds: to those who by patient continuance in well-doing.”* Thou thyself, he says, drawest down wrath upon thee, not God. And as to the word *“treasurest up,”* he signifies that it will certainly and in every way come to pass, unless we wash it away through repentance.
*“Seek glory and honor and incorruption, eternal life.”* Since he is unable to express the blessings that will be, he representatively signifies them to the saints through the honors that exist among men. By saying *“glory and honor and incorruption,”* he is commending the true blessings, which, I say, “eye hath not seen, nor heart of man conceived.”
*“But unto them that are contentious, and do not obey the truth, but obey unrighteousness.”* In order to show again the culpability of the intention, he did not say “from ignorance,” but “from contention.” B *“Indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Greek.”* Just as through the blessings we believe in he introduces the future rewards, so through the painful things among us, he again signals the future punishments.
*“Glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek. For there is no respect of persons with God.”* Everywhere he fences the listener round with good things, urging him to attain them. For first he recounts the rewards which the saints will receive; having placed the punishments in the middle, he returns again to the rewards of the good things, saying that glory and honor will exist for him who works what is good; C for in this way he would better incite the listener to work.
*“For as many as have sinned without law shall also perish without law; and as many as have sinned under the law shall be judged by the law.”* Instead of saying “not having the law to accuse them.” He begins then to make a comparison between the Jews and those Gentiles who lived before grace. By “Gentiles,” do not understand those who worshipped idols, but rather those who were God-fearing, such as were Melchisedech, the Ninevites, Job, and Cornelius. He clearly establishes this, to show that the Jew is not profited by the law, but is even more D severely [judged].
A burdened. He does this in order to provoke them to receive grace. For the Jews used to say that they had no need of grace, since they were justified in the law; wherefore he demonstrates that it profits them nothing. It is impossible, in fact, for it to be accomplished by them; rather, it even renders men accursed. All these things, as I have said, he constructs in order to shut them up into the grace which is had through faith.
VERS. 13-16. ‹ For not the hearers of the law are just before God; but the doers of the law shall be justified. For when the Gentiles, who have not the law, do by nature those things that are of the law, these having not the law are a law to themselves: who show the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another, in the day when God shall judge the secrets of men, according to my Gospel, through Jesus Christ. ›
Having made mention above of the judgment of God, he here clearly reveals that it is Christ who is to sit as judge on the last day. For the Father has given all judgment to Him. B He does this, opening to them the way of the dogmas of the New Testament.
VERS. 17-19. ‹ But if you are called a Jew, and rest in the law, and make your boast in God, and know His will, and approve the things that are more profitable, being instructed by the law, and are confident that you yourself are a guide of the blind, a light of them that are in darkness, ›
Having made a comparison of the Jew with the Greeks, and having harshly attacked him, he relaxes the pressure for a while. It is as if someone were to meet him and say: Where then are those insignia and excellencies of the Jews? He shows, therefore, that they have the name only; nay, that on account of the very things in which they greatly boasted and were proud, they actually C exist as worthy of punishment. You see how he strikes them from every side. Although, he says, you boast in the law, yet you do not do those things which are commanded by the law. And as to what he says again, "you are confident in yourself," he implies that he is not what he claims to be, but that he puts forward a mere boast, and as if he were snatching away words alone, he snatches away, moreover, their honor.
VERS. 20. ‹ An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law. ›
Indeed, they were very severely censuring the proselytes, in that they presumed to be teachers. D
VERS. 21, 22. ‹ You therefore that teach another, teach you not yourself? You that preach that men should not steal, do you steal? You that say men should not commit adultery, do you commit adultery? ›
He subjects the Jew to a more severe penalty, declaring him a transgressor in those very things in which he claims for himself the mastership over others.
A For they had proceeded to such a madness of the love of money, that they would even touch things consecrated to idols.
VERS. 23, 24. ‹ You who boast in the law, do you dishonor God by your transgression of the law? For the name of God is blasphemed among the Gentiles because of you, as it is written. › Having shown him to be a violator of the law in other chapters, here he adds yet more general wickedness of his, having brought the word "law" itself into the middle. And he clearly demonstrates the Jew to be a transgressor of it, being also the cause that the name of God is blasphemed.
VERS. 25-27. ‹ Circumcision indeed is profitable if you observe the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. Therefore, if the uncircumcision keeps the requirements of the law, will his uncircumcision not be counted for circumcision? And he who is uncircumcised by nature, if he fulfills the law, will judge you, who are a transgressor of the law even through the letter and circumcision. › B Having shown that the law is of no use to them, but rather that it is a cause of punishment for them, as if an objection were interposed from the opposite side, what then? Is circumcision nothing? Observe how he also forbids this, again declaring it redundant and nothing different from uncircumcision, when the precepts of the law are not fulfilled. For it was impossible for the commands of the law to be perfected. And just as in the preceding parts he compared him who has uncircumcision with the Jew, so also in this place he compares uncircumcision with circumcision, so that he may prove that in this respect he who has accepted circumcision is far inferior. C
VERS. 28, 29. ‹ For he is not a Jew who is one in the manifest, nor is circumcision that which is in the manifest in the flesh; but he is a Jew who is one in the hidden, and circumcision is that of the heart in spirit, not in the letter; whose praise is not from men, but from God. › Because everything according to the law was corporal—circumcision, and sacrifice, and the sprinklings of the body—see how he openly takes these away, no longer secretly or obscurely, when he says that circumcision is within, and the Jew is one within, just as the law also is placed within. Why then do you boast, he says, and do you feel pride because you perform those things which belong to the flesh? For the praise which is from God does not consist in these things.
CHAPTER III
VERS. 1-2. ‹ What advantage then does the Jew have? Or what is the profit of circumcision? Much in every way. Chiefly, because to them were committed the oracles of God. › An objection, and the solution to it. It is not because of their right actions, but it is of the magnificence of God. For that the oracles of God were committed to them is a work of the generosity of God, not a success of their virtue. For what if some did not believe...
Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true. A He shows them to be so wicked that they are worthy of punishment even in the very things by which they arrogated honor to themselves. He rightly says "some," although all had been unbelieving, lest he should seem offensive.
"What do you complain of," he says, "that they did not believe? And what does this matter to God? For does the ingratitude of those who have been benefited overthrow his kindness? Or does it cause honor to be no longer honor? Nay, but it shows his philanthropy to be even greater, when he is seen to honor even the one from whom he was to receive abuse."
"Every man is a liar, as it is written: That thou mightest be justified in thy sayings." B What he had spoken obscurely before, he now sets forth openly, saying that every man has fallen away from the faith. "And mightest overcome when thou art judged." The sense is this: If anyone, he says, weighs what good things the Jews obtained by the agency of God, and what they gave back to him in return, he will clearly grant the victory to God, whose magnificence proved so great that not even their ungrateful spirit could halt his beneficent hand.
VERS. 5, 6. "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) God forbid: for then how shall God judge the world?"
Another objection again follows, which proceeds in this way: If, he says, by being evil I was the cause that God should receive the victory, I ought not to be subject to punishment. He solves it, however, in this way: If God is a just judge, and will judge the world in righteousness, as it is written, and furthermore inflicts punishments upon you, you are surely paying them justly. How then do you say you are unjustly punished, seeing that you are the cause of his victory? For whoever observes the law proclaims the greatness of the Lawgiver C more than he who violates it and is punished. As for his saying, "I speak as a man," it is the same as saying, "I speak after the manner of men," since he carries out the solution as if by an example. D
VERS. 7, 8. "For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just."
He explains the same objection more fully; but the meaning is...
VARIE LECTIONES. * forte νίκην, vel νικοῦσαν, pro νίκην, ut infra. Chrysost. τὰ νικητήρια.
this: A If you say that your lie has contributed to the glory of God, you are doing something similar to those who slander me, as if I had said that good comes from evils. But if I have asserted no such thing, and the condemnation of those who slander me in this regard is just, it follows that you also appear obnoxious to justice and retribution. But what was that for which they were lacerating the Apostle? It was clearly that which he had said elsewhere: "Where sin abounded, grace did much more abound." Those who seemed wise among the Greeks, mocking him, said: "Therefore good things arise from evils, and we ought to apply ourselves to malice, so that we may possess good things." But the Apostle had not said this, that the attending to evils leads to good things; but he referred it to the past time: that even when iniquity had prevailed, the grace of Christ had subsequently superabounded, and by death being destroyed by Him, and resurrection being granted to us, He had deemed us worthy of the heavenly mansions. B And that this was his intention, and not that which they in their mocking were babbling, is manifest from this his deduction: "What then? shall we sin, because we are not under the law, but under grace? God forbid. For how shall we," he says, "who are dead to sin, live any longer therein?" But he does not apply these solutions here. For the objection did not extend so far; but he wishes to prove only this: that they speak similar things; and that such discourse is to be punished with the extreme penalty. For just as they said that good follows from evils, so you also affirm that God will be the victor out of your own injustice.
C VERS. 9-18. "What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes."
Adversary's exception: D "What then dost thou say, O Paul, that the Jew is first subject to retribution?" "No distinction," he says. "None at all." Not to deny that the Jew will pay the penalty among the first; since he had established that before. But he spares and is indulgent to them, lest he seem to persecute them like an enemy. Moreover, he brings forward David to accuse them, and permits him to uncover their sins.
VERS. 19. "Now we know that what things soever the law saith, it saith to them who are under the law."
After he brought the Prophet forward into the midst, who would accuse them of many things, so that the Jew might not contend on the contrary, that
those things were pronounced by Him concerning the Gentiles, he takes them away by forestalling them, saying that the written law by no means lets go of the Jews to address others. Furthermore, by the name of the law, Scripture also signifies the prophets. A
• "That every mouth may be stopped." B He again hints at the arrogance of the Jews, shutting out their confidence. It is not for this reason, he says, that they sinned, so that their mouth might be stopped, but for this reason were they convicted, that they might not be ignorant of sin.
• "And every world may become subject to God. [VERS. 20.] Because by the works of the law no flesh shall be justified before God." He is "subject" who is unable to help himself, but stands in need of the help of another.
• "For through the law is the knowledge of sin." No one, he says, is the law able to justify; rather, it was powerful for this: to teach what sin is. Yet he does not say this as if the divine law were a teacher of evils, but as one that convicts each person of the sin that he commits. This, moreover, has come to pass from the sloth of the Jews. For the law was given that they might be kept from evil; but since they have fallen, it is a conviction of their sin.
• "But now the righteousness of God without the law is manifested." C When the Greeks, he says, violated the natural law, and the Jews the written law, and even that was weak and unable to justify, what more was necessary than that the righteousness of God should be manifested? And this is grace granted through faith.
• "Being witnessed by the law and the prophets. [VERS. 22.] Even the righteousness of God through the faith of Jesus Christ." Because he had said that righteousness is granted without the law, and he saw the Jew troubled by this, he added these things, so that what he had declared might not be considered a novelty. For the law itself and the prophets, he says, had already proclaimed this same righteousness beforehand.
• "Unto all them that believe; for there is no difference." He demonstrates again that the Jews have nothing more than the Gentiles in the matter of being justified. For one grace is extended to all by God, with whom there is no respect of persons. And this is what is signified by these words: There is no difference.
• "For all have sinned." D If all have sinned in the same way, and the Jew differs not at all from the Greek in the matter of sin, why does the violator of the law seek a greater salvation?
• "And come short of the glory of God. [VERS. 24.] Being justified freely by his grace through the redemption that is in Christ Jesus." Whosoever have violated the law, he says, are immediately liable to punishment. But he who is liable to punishment ought not to be crowned; therefore he has need for God to grace him with glory. But those who, in Him—
are in a state of indigence are made just freely. Whence comes this, if not through the redemption that is in Christ Jesus?
VERS. 25. "Whom God has set forth as a propitiation through A faith in his blood."
You see how he makes mention of those things which were done in the Old Law. This, he says, was a shadow. The other was the propitiatory, and the blood by which holiness was granted to the people was a sign of His blood.
"To the showing of his justice."
He speaks of a showing of justice, by which God is not only shown to be just, but also makes them just who believe in Christ. Not otherwise, surely, than as a display of wealth is made when a man is able to make others rich without any loss of his own possessions.
"For the remission of former sins, through the forbearance of God, for the showing of his justice at this present time, that He might be just, and the justifier of him who is of the faith of Jesus."
That is to say, on account of [our] mortification; for sins brought death upon us, according to that word: "The soul that sinneth, the same shall die." B
VERS. 27. "Where is then boasting?"
Having established that they have need of grace, he boldly infers that they cannot boast in the law any longer; inasmuch as it not only had no power to save any one of them, but rather condemned them.
"It is excluded. By what law? Of works? No."
He did not say "it is abolished" or "it has perished," so as to spare the hearer.
"But by the law of faith."
Since he saw that, by the term "law," the Jew was primarily affected, for this reason he calls the grace which is obtained through faith, the "law of faith."
VERS. 28. "For we account that a man is justified by faith without the works of the law."
Or, "we reckon," or "this has been made manifest to us."
VERS. 29, 30. "Is he the God of the Jews only? Is he not also of the Gentiles? Yes, and of the Gentiles: seeing that there is one God, who will justify circumcision by C faith, and uncircumcision through faith."
Proposing once again that salvation is for all men, he struggles strenuously, saying: Since God is the maker of all men, for this reason He saves all. For no one can say that He is the God of the Jews but not of the Gentiles; yet since He is the one Creator of all, it follows of necessity that He is the Savior of all.
VERS. 31. "Do we then destroy the law through faith? God forbid! But we establish the law."
Since he had said above that the law of works is excluded, D
A so as to leave no room for boasting in it, he subsequently concludes as follows: "Do not be troubled," he says. "For faith does not destroy the law, but rather it establishes the law." But how does it establish it? There is one goal for the law, namely, to save man. If faith does this, and saves by grace, it clearly establishes the goal of the law.
CHAPTER IV.
VERS. 1. "What then shall we say that Abraham our forefather has found according to the flesh?" Since the Jews were constantly turning this over, up and down—that their patriarch and friend of God was the first to receive circumcision—he intends to teach that he, too, was justified by faith. He calls him father "according to the flesh," in order to move them away from their legitimate kinship with him, and to prepare the way for the Gentiles to gain nearness to him. B
VERS. 2, 3. "For if Abraham was justified by works, he has whereof to glory, but not before God. For what does the Scripture say? Abraham believed God, and it was reckoned to him as righteousness."
There are two causes for which someone may glory, namely, from works and from faith. But the reasoning is far stronger that one should glory because of faith than because of works. For he who glories because of works can present his own labors. But he who delights in having believed in God shows a far greater cause for boasting, inasmuch as he magnifies and praises God. And the former, who performed the commandments, obeyed and complied with Him; but he who believed, conceived a view of Him that is befitting and worthy of God, and magnified and marveled at Him more than if he had presented works. And this glory indeed belongs to the one who has done the thing well; but that glory honors God, and is entirely His. For he boasts in thinking great things of Him, things which redound to His glory. C
VERS. 4, 5. "Now to him who works, the reward is not reckoned as grace, but as debt. But to him who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness."
Do you wish, he says, to know the difference between faith and works? Judge each by its end, and you will find that for those who work, the end is wages, but for those who believe, the end is righteousness. For the former achieves not killing or committing adultery, or something similar; but the latter receives the proper view concerning God, that He has the power not only to absolve the ungodly from punishment, but also to render him righteous. D
VERS. 6-8. "Just as David also speaks of the blessing of the man to whom God reckons righteousness apart from works: 'Blessed are those whose iniquities have been forgiven, and whose sins have been covered. Blessed is the man to whom the Lord will not reckon sin.'"
Having spoken of the righteousness of faith, he increases and amplifies the reward and prize of it, and now speaks of blessedness. And he is similar to
A one bringing David into the midst: "To whom is the blessedness given? To him who works, or to him who believes?" By "blessedness" he refers to the summit of all good things.
"Does this blessedness, then, remain upon the circumcision, or also upon the uncircumcision? For we say that faith was reckoned to Abraham for righteousness. How, then, was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision."
He wishes to show that faith existed before circumcision, because the Jews were proud of circumcision. He supports this by the example of Abraham, showing that he was the first to believe and be justified, and then, after this, received circumcision—not for his own sake, but for the sake of those who would come after. B
"And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all who believe through uncircumcision, that righteousness might be reckoned to them also; and father of circumcision, not only to those who are of the circumcision, but also to those who follow in the footsteps of the faith of our father Abraham, which he had while still uncircumcised."
For this reason, he says, he was circumcised after faith, so that the race born from him according to the flesh would not hate the faith of Abraham, and that he might become the father of both through faith: first, of the nations, inasmuch as he possessed faith in uncircumcision; second, of those in circumcision—and not simply of those in circumcision, but of those who imitate his faith, of which circumcision became the sign. C Wherefore he added, "to those who walk in the steps of the faith of our father Abraham, which he had while still uncircumcised." So that if the Jews should cast out faith, they would unwittingly be casting out circumcision. For if circumcision is the sign of faith, and they destroy that thing—that is, the thing of which circumcision is the sign—what further need is there for the seal? For if it does not point to the soldier, it is utterly vain and useless.
"For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith."
Having shown that faith preceded circumcision, he demonstrates again how the fulfillment of the promise made to Abraham is achieved. D
"For if those who are of the law are heirs, faith is made void, and the promise made of no effect. For the law works wrath. Yet where there is no law, there is neither transgression. Therefore it is of faith, that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all, as it is written."
If we believe that we will receive the promise through the works of the law, he says, faith is superfluous. But if it becomes superfluous and idle, it cannot remain.
A
How, then, hear this. The law makes one subject to the curse and liable to punishment; but a man who is subject to a curse and to judgment could never obtain an inheritance. But if, setting aside the law, we consider faith, which justifies without works, we shall find that grace is owed to such righteousness; but if grace, righteousness, and sanctification are owed to the believer, as has been shown in what precedes, it is clear that he will also share in the inheritance of the promise. Therefore, if the law makes one subject to a curse, and faith justifies, the promise remains for those who are justified, not for those who are cursed.
"Because I have made thee a father of many nations, before God, whom he believed." B
Of those nations, clearly, of which Abraham is the father through faith. Lest the Jews should say that He brought in the Ishmaelites, the Agarenes, and the Idumeans, he adds, "before God, whom he believed"; and "before," he says, means "in like manner." The meaning, therefore, is this: Just as God, whom Abraham believed, is the ruler and Lord of all nations, so likewise is Abraham the father of all nations. If, however, he were not the father of all, but only of those mentioned above, the gift would have no place; for even if this were not granted, he would nonetheless be the father of all who were born of him according to the law of nature. For everyone is the father of those who are born from him. It is evident, therefore, that He says he is the father of all nations.
"Who quickeneth the dead, and calleth those things which are not, as those which are." C
That He appoints Abraham as father of those nations which do not derive their lineage from him is clear both from his having said "before," and, further, from adding "who quickeneth the dead," pointing to the birth of Isaac from dead bodies, that through him he became the father of many nations because of the salvation that came to the world through him; that is to say, Christ, in whom all the nations have believed and have given grounds for Abraham to be called their father.
"Who against hope believed in hope, that he might be made the father of many nations, according to that which was said: So shall thy seed be. And not being weak in faith, he considered his own body now dead, whereas he was almost an hundred years old, and the deadness of Sara's womb. In the promise also of God he staggered not by distrust, but was strengthened in faith, giving glory to God: most fully knowing that whatsoever he has promised, he is able also to perform. And therefore it was reputed to him unto justice." D
"Against hope" he says, referring to that which is human, but "in hope" he says, referring to that which relies upon God.
"And it is not written only for him, that it was reputed to him: but also for us, to whom it will be reputed, if we believe in him, that raised up Jesus Christ our Lord from the dead."
Lest the hearer should say, "And what is this to us? Since indeed..."
for He is the one who obtained righteousness. He has made us near to the patriarch, or rather, even much more than that; for such is our nobility, that his faith has been the figure of our own. A
16 VERS. 25. "Who was delivered up for our offenses," that He might bear our sins to the tree, "and was raised for our justification." For it was for this reason that He both died and rose again, that He might make us righteous.
CHAPTER V
VERS. 1. "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." Having discussed faith at length, he introduces an exhortation concerning a bright and honorable life. Since he had preferred faith to the righteousness that is prepared by works, lest anyone should think that what he had said provided an occasion for sloth and negligence, he says, "let us have peace," that is, let us sin no more; for this is the same thing as having peace with God. B
VERS. 2. "Through whom also we have had access." If He Himself reconciled us when we were enemies and defeated, he says, it is clearly reasonable to remain in that reconciliation, and to render this as a token of a grateful soul to Him, lest He be thought to have reconciled the senseless and the ungrateful to the Father.
"By faith." He, indeed, performed varied, many, and diverse things; for He died for us, and reconciled us, and brought us near, and granted an ineffable grace; but we have brought only faith.
"Into this grace wherein we stand." To be counted worthy of the knowledge of God, to be delivered from error, to know the truth, to become C partakers of all the good things which are produced by baptism.
"And we boast in hope of the glory of God." He has set down two things: the present and the future. For by saying "grace," he declared the present good things, which we have received. But by saying "and we boast in hope," he revealed all the future things.
VERS. 3. "And not only so, but we boast in tribulations." What do I say, he asks, that future good things are a worthy subject for boasting? Nay, even the present things themselves, although they are sorrowful and troublesome, are sufficient for us to be adorned by them and to think magnanimously of ourselves. And he says "we boast" rightly, so that he may frame D the exhortation from his own person.
"Knowing that tribulation worketh patience; and patience, probation; and probation, hope." Because it was a paradox that he had stated, supposing that...
A he produced pleasure and glory in them, he confirms faith in this by his reasoning. As if he were to say: Patience and tribulation possess a great fruit, even before the things that are to come, and they render the one who is tempted approved; moreover, they contribute to the things to come. For they cause hope to flourish in us; for nothing so prepares (a man) to hope for good things as a good conscience.
VERS. 5-9. "And hope confoundeth not; because the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us. For why did Christ, when as yet we were weak, according to the time, die for the ungodly? For scarce for a just man will one die; yet perhaps for a good man some one would venture to die. But God commendeth his charity towards us; because when as yet we were sinners, B Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him."
Another argument again, from the good things which we have received.
VERS. 10. "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, shall we be saved by his life."
Another argument a fortiori. It was a much greater thing, he says, for those who were enemies to be reconciled, than for those who have been reconciled to remain in (his) love. If then he has performed that which was greater and more significant by dying for us while we were still sinners, how shall he not also perform that which is less? Consider, too, by how many points he wishes to confirm for them the certainty of the things to come. First, C he shames them by bringing forward the counsel of a just man, saying that Abraham was fully persuaded that what God had promised, he was able also to perform. Second, from the grace which was bestowed. Third, from tribulation, for it is sufficient to raise us to hope, and again from the Spirit which we have received. Finally, also from the death of Christ and from our own wickedness, which he had previously prepared. And although the thing stated seems to be one, many things are found therein. First, that he died; second, that it was for the ungodly; third, that he reconciled, that he justified, that he made us immortal, that he made us sons and heirs.
VERS. 11. "And not only so; but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation."
Not only, he says, were we saved, but we also glory on this very account, for which someone might think us to be covered with shame; D for to be saved while living in extreme wickedness is the greatest sign of being exceedingly loved by the One who saves. For it was not through any other person, but through his own Only-Begotten that he saved us.
VERS. 12. "Wherefore as by one man sin"
entered into this world, and by sin death, and so death passed upon all men." A This is again, in turn, a demonstration of the righteousness which we have received, though it is taken from the opposite.
"In whom all have sinned." B "In whom," that is, by whom. He says, in effect: just as when he, namely Adam, fell, even those who did not eat from the tree were all made mortal through him, so too, when Christ rose and was raised, the whole body partook of immortality.
VERS. 13. "For until the law sin was in the world."
"Until the law," that is to say, until the times of the coming: for Christ is the end of the law, as it is written. He says, therefore, that while sin entered into the world through Adam, its reign remained until the times of the coming—until it was destroyed and abolished by Christ.
"But sin is not imputed when there is no law."
While mentioning how long a time sin reigned, he also indicates from what time it entered into the world. And what could this time be, other than that in which the commandment was violated, which Adam transgressed, and which Scripture has termed "law"? For this reason he says that through the law a place was given to sin. C For it was the cause that the serpent deceived Adam.
VERS. 14. "But death reigned from Adam until Moses, even over those who did not sin according to the likeness of the transgression of Adam."
He persists in the narrative regarding the time of sin and speaks to us about it again and again, so that, having been diligently taught the power of sin, we may give glory to him who destroyed it through his own flesh; for he destroyed sin in the flesh.
"Who is the type of the future."
Of the future, that is, of Christ. He says that, just as that one became the cause of death to those from him—though they did not eat from the tree—which death was introduced on account of the eating, D so also Christ became a provider of righteousness to those who are born of him, even though they had performed no righteous act, which righteousness he bestowed upon us all through the cross.
VERS. 15. "But not as the transgression, so also is the gift. For if by the transgression of one many died, much more the grace of God and the gift by the grace of the one man Jesus Christ has abounded unto many."
If sin, he says, had such great power—and the sin of one man at that—how much more shall the grace of God abound all the more? And [I mean by] grace, not of the Father only, but also of the Son. For this is far more consistent.
A VERSE 16. «And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation: but the grace is of many offences unto justification.» Having shown that it is reasonable, he now shows that it is also necessary. What he says is this: A single sin had the power to bring in death and condemnation, but grace did not take away that one sin only, but also those that came after because of it. For so that, hear B the *as* and the *so* in such a way that you do not think the measure of the gift is equal to the condemnation; and again, when Adam is mentioned, do not think only that sin which he brought in was taken away, but the rest as well, for he teaches this by saying: «But the grace is of many offences unto justification.»
VERSE 17, 18. «For if by one man's offence death reigned by one; much more they who receive abundance of grace and of the gift and of justice, shall reign in life through one, Jesus Christ. Therefore as by the offence of one, unto all men to condemnation; so by the justice of one, unto all men to justification of life.»
Having declared that Christ did not only benefit us as much as Adam had harmed us, but much more and more abundantly, he necessarily adds the proof of his assertion. And the meaning of his words is this: What was it, then, that armed death? This alone: that one man ate from the tree. If, therefore, death gained such great power from one offence, when some are found who have received grace and justice far greater than that sin, how can it be that they remain subject to death? And for this reason he did not say "grace," but "abundance of grace." For we did not receive only as much grace as was necessary for the excision of sin, but much more. For we were delivered from punishment, we put off all wickedness, we were regenerated from above, and we rose again, the old man having been buried; we were redeemed and healed, we were raised to divine adoption, we were justified and became brothers of the Only-Begotten, C and co-heirs, and were established as partakers of his goods. We are also his flesh, and as the body is to the head, so are we united to Christ. And all these things Paul called an "abundance of grace," to show that we have received not only a remedy equal to the disease, but also perfect health, a beauty of form, and honor, and glory, and good report, which far transcend our nature.
What, then, is the reason that he sometimes says "all men," and sometimes "the many"? It is because death prevailed over the entire race, but D [the grace] according to choice [prevailed] over the many.
He set against both the analogy that occurred through Christ. A "For just as by the disobedience of the one man the many were made sinners," he uses the former argument again, pressing it tightly by repetition. "So also by the obedience of the one shall the many be made righteous." Again he struggles, elaborating upon the proofs. All these things, he says, are because the Jews were saying that Christ’s death could not justify the inhabited world. And the phrase "the many were made sinners" means "they were held liable to the death that resulted from sin."
B "But the Law entered in, that the transgression might abound." Having shown that the world was condemned on account of Adam, and freed and saved from that condemnation by Christ, he fittingly seeks to cut short the opinion regarding the Law. He says, therefore, that it not only did no good, but that the malady was even increased by its entry; and the "that it might abound" is not a statement of cause, but is taken from the outcome. For the Law was not given so that sin might abound; but it was given in order to diminish the transgression. It turned out to the contrary, not because of the nature of the Law, but because of the sloth of those who received it. "Entered in," he said, and not "came in," showing that its need was temporary and not, strictly speaking, primary.
C "But where sin abounded, grace did superabound; that, as sin reigned in death, so also grace might reign through righteousness unto eternal life through Jesus Christ our Lord." For he did not merely set us free from punishment, but he granted us the myriad of blessings we mentioned before. And how did sin abound? The Law gave myriad commandments, wishing to support man on all sides. As all these were transgressed, naturally the sin was greater.
CHAPTER VI.
"What shall we say then? Shall we continue in sin, so that grace may abound? God forbid! We who have died to sin, how shall we live any longer in it?"
He returns again to the aforementioned discourse; and the meaning is this: Some, disparaging the Apostle, were saying, "Since we have sinned greatly, let us not cease from sinning, so that more grace may be given." D He refutes this, first by prohibition, saying, "God forbid!" as he is accustomed to do when he speaks of certain and manifest evils. Then next by an irrefutable argument: "We who have died to sin," he says, "how shall we live in it?" And what he says is this: We have become dead
A to sin, having believed and been illuminated; and we are dead A so as no longer to obey it. A
VERS. 3-5. "Are you ignorant that as many of us as were baptized into Christ Jesus were baptized into His death? We were buried therefore with Him through baptism into death; that, just as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. For if we have been united together in the likeness of His death, we shall also be in the likeness of His resurrection."
Since what he said was fixed and certain, he explains it to us. What, therefore, is this, "we were baptized into His death"? It is plainly that we might die as He did. For baptism is a cross. Therefore, what the cross and the sepulcher were for Christ, this baptism has become for us, although not in the same sense. For He indeed died and was buried in the flesh; but we in both respects were so with regard to sin. For this reason he did not say, "we have been united in His death," but "in the likeness of His death." For death is what this and that are, but not with the same subject. For Christ's death was of the B flesh, but ours is of sin.
VERS. 6. "That our old man was crucified with Him."
He does not say "was crucified," but "was crucified with," bringing baptism close to death.
"That the body of sin might be destroyed."
He calls all wickedness the body of sin. For just as he calls the old man the sum total of malice, so he calls the body of that man the malice which has been knit together from the various members of wickedness and depravity.
"And that we should no longer serve sin." [VERS. 7.] "For he who has died has been freed from sin."
I desire to die to it, he says—not that I should be abolished or perish, but that I should sin no more. For just as he who has died is exempt from sinning, lying dead, so also is he who has ascended from the bath of baptism. Since C he once died there, he must remain dead, always, to sin.
"But if we died with Christ, we believe that we shall also live with Him; knowing that Christ, having been raised from the dead, dies no more."
He quickly brings forward the crown of labors and struggles; but a greater good comes to us even before the crown—to become participants with the Lord.
"Death no longer has dominion over Him. For in that He died, He died to sin once for all."
That is, He was in no way subject to this death, but He died for our sin, in order to take it away, and to cut off its nerves and all its power.
"But in that He lives, He lives to God."
This is, indissolubly, so that D he no longer
A be subject to death. For if He died the former death, though He was not liable to it, but because of the sin of others, much more will He not die now, having abolished it.
"Likewise you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. Let not sin therefore reign." A Since he had spoken of the life of Christ, lest someone should say, "What then do these things have to do with us?" he adds the following: "If He raised us when we were dead, how much more will He be able to preserve us in life when we are living?" He did not say "tyrannize," which would signify necessity, but "let not reign," which implies the power of choice.
"In our mortal body, that you should obey it in its desires; nor present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. For sin shall not have dominion over you." B Our body, before the coming of Christ, was easily overcome by sin. For neither was the Spirit present to bring help, nor was there baptism capable of putting sin to death. But since Christ has arrived, and we have received baptism, and the Spirit through baptism, the struggles have become easy and manageable for us.
"For you are not under the law, but under grace; what then? Shall we sin because we are not under the law, but under grace? God forbid!" C By this he shows that the struggles are temporary.
"Do you not know that to whom you present yourselves slaves to obey, you are slaves to that whom you obey, whether of sin to death, or of obedience to righteousness?" D Having posed the objection which says, "What then? Shall we sin?" and having brought forward the first solution, the one from prohibition, saying "God forbid," he adds also the second, from the enemy, and the third, from the punishment. Now, that which is taken from the enemy is this: "Do you not know that to whom you present yourselves slaves to obey, you are slaves to that whom you obey?" It is as if he were saying: "I do not yet mention Gehenna, nor that great punishment, but rather this present disgrace, that you have become slaves—and voluntary slaves—and slaves of sin, and for such a wage that you must die again. For if, before baptism, it brought about physical death, and the wound required such great healing that the Lord of all descended to death and thus destroyed the evil, what will sin not produce if, after such a gift and given liberty, it captures you when you voluntarily and of your own accord bow your necks to it?"
A *“But thanks be to God, that you were the slaves of sin.”* He again calls to their memory the gifts and benefits, and that they were delivered from great evils, and not by their own labors, but by the grace of God. *“But you have obeyed from the heart that form of doctrine to which you were delivered.”* By saying “from the heart,” he indicates the free will; by “you were delivered,” he hints at the help from God.
B *“Being then made free from sin, you became the slaves of righteousness.”* Here two gifts of God are shown to them: the being freed from sin, and the becoming slaves to righteousness, which is better than any freedom.
*“I speak after the manner of men because of the infirmity of your flesh. For just as you have presented your members as slaves to uncleanness and to iniquity, unto iniquity.”* Since he had required a strict standard of living, commanding them to be dead, wishing to show that he demands nothing excessive, but rather something extremely moderate and easy, he establishes this from the contrary by these words, “I speak after the manner of men,” as if he were saying, “I prove this from those things which commonly happen.”
*“So now present your members as slaves to righteousness unto sanctification. For when you were the slaves of sin, you were free in regard to righteousness.”* C When you lived in wickedness and impiety, you lived with such strict obedience that you did not do anything good at all; for this is what “you were free in regard to righteousness” signifies. Now, therefore, since you have crossed over to righteousness, give yourselves entirely to virtue, doing absolutely nothing of evil.
*“What fruit therefore had you then in those things of which you are now ashamed?”* Such, he says, was that slavery, that even now the memory of it brings shame upon you. But if the memory brings shame, the action does so much more. You were then suffering double loss, he says, both by doing things worthy of shame and by not knowing how to be ashamed.
*“For the end of those things is death. But now being made free from sin, and become servants to God.”* D Since shame does not seem to be a very grave matter, he proceeds to that which is extremely terrible, naming death.
*“You have your fruit unto sanctification, and the end everlasting life.”* See how he shows some things as already granted, and other things as proposed in hope. And from the things granted, he confirms the others—namely, life through sanctification.
*“For the wages of sin is death. But the gift of God is eternal life, in Christ Jesus our Lord.”* Since he had previously made mention of weapons and of a kingdom, he adheres to the metaphor; yet although he says “wages,” regarding the
A sin, he does not preserve the same order when he speaks of Christ; nor does he say, the reward of right actions, but the grace of God: to make it plain that they did not obtain reconciliation from themselves, as though they had received a certain debt, but that all these things were bestowed through grace.
CHAPTER VII VERS. 1. “Or do you not know, brethren (for I speak to those who know the law)?” Having concluded the discourse which he had set forth regarding morals, he proceeds to those things which pertain to doctrine, and shows that not only does sin no longer rule over them, but neither does the law. But if the law does not rule, then a fortiori, neither does sin. This he demonstrates by an example. B Moreover, he begins with a commendation of his hearers, with which he may soothe their ears.
“For the law rules over a man as long as he lives.” [VERS. 2-4.] “For the woman who is under a husband is bound by the law to her living husband: but if her husband dies, she is released from the law of her husband. So then, while her husband lives, she will be called an adulteress if she becomes another man’s wife. But if her husband dies, she is free from the law, so that she is not an adulteress, though she has become another man’s wife. Therefore, my brethren, you also have been put to death to the law through the body of Christ, that you may become another’s, even him who was raised from the dead.”
To those who are alive, he says, the law is laid down, but to the dead it no longer gives commands. But if you also have died, having been buried together with Christ through baptism, the law no longer rules over you. Observe, I pray, the prudence of Paul: how he indeed affirms in his example that the law has died, saying: “But if her husband dies.” But in the conclusion, he does not do so. For logically he should have said: “Therefore, brethren, you too, the law having died, are not judged for adultery if you are with another man.” But he did not state the matter so; instead, he says: “you have been put to death to the law”: so that you might not suspect us of blaspheming against the law as if we were its enemies. C But again, observe the excellence of his presentation. For he shows that the law itself desires this, namely, that one should withdraw from it and become another’s; for it does not forbid, he says, being with another once the former has died. It is as if he were saying: The law itself exempts us from charges when we depart from it; nay, it is the will of the law itself that we should henceforth be Christ’s.
“That we may bear fruit to God. For when we were in the flesh.” D He exhorts them starting from the better. For then, he says, you bore fruit to death; but now to God.
“The passions of sins, which were through the law, were working in our members to bear fruit to death. But now we have been released from the law.”
He does not say, the passions of sins which were born of the law, but which were through the law. And he did not add, "born" or "made," but stated it absolutely and simply as "through the law," that is, which were made known and manifested through the law. And lest he should accuse the flesh, he did not say, "which the members perform," but "which were working in our members," so as to declare clearly that wickedness has its origin elsewhere, namely from the active thoughts, not from the members which are moved and acted upon. Nor does he claim that the law is the cause of sins, nor yet does he exempt it from blame; for it took the place of a stern accuser by exposing the sins. For whoever enjoins more upon one who is unwilling to obey anything increases his transgression.
B “Dead to that in which we were held.” That is, to the sin of the old man who was held in it, who has died and been buried.
“That we should serve in newness of spirit, and not in the oldness of the letter.” The letter, he says, by which we are condemned (that is, that old law) is no longer alive, but the Spirit is our helper.
VERS. 7. “What shall we say then? Is the law sin? God forbid!” Because he appeared to have said many things against the law—such as that the passions of sins were working through the law in our members, and that sin shall not have dominion over you, for you are not under the law; and again, where there is no law, there is no transgression; and again, the law entered that the offense might abound; and finally, the law works wrath—since all these things appeared to bring an accusation against the law, to correct the suspicion which could arise therefrom, he puts this objection to himself and says: “What then? Is the law sin? God forbid!” Before he proves this, he denies the thing entirely, in order to both win over the auditor to himself and soothe one who is offended.
“But I did not know sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’”
That he appears to have acted rather vehemently against the law heretofore is nothing to wonder at; for Paul presses what is incumbent upon him. What, then, that might be, I would have you hear. The Jews were obstinately struggling against grace, preferring the law to it, and for this reason they disparaged it. Wherefore Paul had proposed to himself to demonstrate that which was certainly true: that the law was in no way able to efface sin, but rather that sin exercised a harder tyranny through it; whereas grace would wipe it away by itself, and that therefore, having dismissed the law, one must approach grace. Since this was his end, you see how subtly and how accurately he constructs the whole argument. For he says, “I did not know sin, except through the law.” By "sin" he means that which is most vigorous, since it existed even before the law. And again: “I would not have known covetousness, unless the law had said: ‘You shall not covet.’” Again, the covet-
covetousness he refers to is A the intense and vigorous kind. For the law was not given for this reason, that it might kindle such covetousness, but rather that it might extinguish it, even if the result turned out otherwise. But the cause of this was that sin was reigning, and the law was not able to master it. Grace, however, accomplished this; for not only did it dissolve and destroy sin entirely, but it also filled us with the divine Spirit, so that we might easily overcome it.
Ver. 8. “But sin, taking opportunity by the commandment, wrought in me all manner of concupiscence.”
Since at that time—for there was not yet grace, by which it is now destroyed.“For without the law sin was dead.”
That is, it was not so clearly known or exposed. For those who lived before the law also knew that they were sinning. But they learned it more accurately after the law was given; for this reason, they were also liable to greater accusation.Ver. 9. “But I was alive without the law once.”
He recurs to the times of the law, assuming the persona of all mankind, and showing that even in that very time sin held sway. And from all these things, he establishes the great favor of grace.“But when the commandment came, sin revived; and I died.”
For if the commandment had not existed, it would not have produced sin, but rather revealed it while it was hidden; C which is actually to the praise of the law. If indeed before this they were sinning without being aware of it, when the commandment arrived, even if they obtained nothing else from it, they at least learned precisely that they were sinning.“And the commandment, which was to life, I found to be unto death.”
He did not say, “it became death,” but “found,” to declare that this was something new and paradoxical beyond what could be believed.“For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid.”
D See how he mentions sin everywhere, so that he may free the law from blame and all accusation; for which reason he adds: “Wherefore the law is indeed holy.”“But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.”
By “sin” here he means the devil, the father and inventor of sin, and death itself, which was destroyed only by the coming of Christ. And this he taught earlier, when he said: “Who shall deliver me from...”the body of this death?” A He added: “Thanks be to my God through Jesus Christ our Lord.” Although the devil was wicked and evil, he was able to remain hidden. But through the snares which he laid for man, and especially through the law which had been given for the sake of obtaining salvation, he caused his own kingdom to be made manifest.
VERS. 14. “For we know that the law is spiritual.”
Lest the hearer be troubled, hearing that through the commandment sin had taken occasion, and that upon its arrival sin revived, and that through it sin had deceived and killed him—lest, I say, anyone hearing these things should think the law to be the cause of these evils, he not only exempts the law from crime and guilt, but weaves for it a most excellent eulogy, saying: “We know that the law is spiritual.” By calling it spiritual, he shows it to be the teacher of virtue and the adversary of wickedness. B For this was what the law provided: that it should admonish, terrify, correct, and provide counsel for the practice of virtue; but it was not able to take away sin. Nor, indeed, without reason; for this was the work and office of grace alone.
“But I am carnal, sold under sin.”
For with death, he says, a multitude of passions also entered. For as soon as the body became mortal, it admitted desire, anger, sadness, and all other perturbations.
VERS. 15. “For what I work, I do not understand.”
I do not understand, he says—that is, I am shrouded in darkness and I am being seized, and because of the violence I suffer, I do not know how I am tripped up and deceived. Just as we, too, are accustomed to say: “I do not know how so-and-so came and snatched away my things,” not offering ignorance as an excuse, but indicating a certain deception.
“For not what I want, which is good, do I do; but what I do not want, which is evil, that I do. [VERS. 16, 17.] If, however, what I do not want, that I do, I consent to the law that it is good. Now, however, it is no longer I that work it, but the sin that dwelleth in me.” D
To will what is good and to hate what is evil is a matter of perfect knowledge. From which it is clear that when he says, “what I do not want,” he has not taken away the freedom of will, nor introduced any kind of necessity by which we might be compelled, but rather that those things which he himself does, he by no means approves. What, then, is this “I do not want”? It is the same as, “I do not praise, I do not approve.”
VERS. 18. “For I know that there dwelleth not in me, that is, in my flesh, good. For to will is present with me.”
He is not accusing the body, but showing the enormity of sin, that he might signify the magnitude of the gift granted through grace.
“But to perform that which is good, I find not.”
While here again he says, “I find not,” he does not mean ignorance...
A but rather a certain injurious act and treachery of sin.
“For the good that I would, I do not; but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.” Elucidation of what has been said: “I find then a law, that, when I would do good, evil is present with me.” After “the good,” the word “advocate” must be joined, and in this way the meaning becomes clear, saying: I find the law playing the advocate for me when I desire to do good. But as for “that evil is present with me,” he says that sin also presses upon him, inciting him toward evil.
“For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Observe how he describes the battle of a natural law with sin, and the victory of sin; for the phrase “bringing me into captivity” made this manifest. He called sin a law not because of any dignity it possesses, but because of the obedience of those who listen to it. Just as, therefore, he calls mammon lord, and the belly god, not because of their own dignity, but because of the great slavery of those who are subjected to them.
“O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.” B After having lamented the force of sin, he moves on to mercy. “Who shall deliver me?” But he immediately adds the hope of salvation given in the midst of so many evils; and this is grace. When you hear him saying, “Who shall deliver me from the body of this death?” do not think he is accusing the flesh. For he did not say “body of sin,” but “body of death,” that is, C the mortal body which has been conquered by death.
CHAPTER VIII
“There is therefore now no condemnation to them which are in Christ Jesus.” He means something like this: not only have we been delivered from our former deeds, but we have also become invulnerable for the future. Moreover, in adding “who walk not after the flesh,” he indicates that the achievement is easy.“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” He calls grace “the law of the Spirit.” He calls it “the law of sin,” not the Mosaic law—for how could he, D since it is righteous...
A and holy as he has often called it?—but the one that wars against the law of the mind, that is to say, sin.
VERS. 3. “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” The meaning is this: Since the law came to justify man while he was laboring under the tyranny of sin, for this reason God sent the Only-Begotten, that by His own flesh He might condemn sin. And rightly does he call the flesh of Christ the “likeness of sinful flesh.” For indeed this was not flesh of sin, but the likeness of flesh of sin. “For there was no deceit found in his mouth.” By saying “for sin,” he indicates the cause for which He came. For the Father sent the Son for the sake of blotting out sin. By the name “flesh,” he implies carnal sense and prudence.
VERS. 4. “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” What is this, “righteousness”? It means the end and the purpose. For what the law wished to do and could not—namely, to justify man—this Christ has accomplished. See how he everywhere urges us not to walk after the flesh; as though he were saying: The flesh has been freed from the law of sin; now that sin has been removed from our midst, let us not again draw upon ourselves a voluntary slavery.
VERS. 5-7. “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For the wisdom of the flesh is death; but the wisdom of the Spirit is life and peace. Because the wisdom of the flesh is enmity against God.” B That is to say, those who are filled with the wisdom of the flesh, which is to say, wickedness. “For it is not subject to the law of God. Neither indeed can it be.” By “wisdom of the flesh” he means the earthly mind, which is agitated by worldly things and evil deeds. Yet he does not mean by this that it is impossible for one who is evil to become good; but rather that it is impossible for one who is wicked and depraved to be subject to God. However, it is easy for one who is changed to become good and subject [to God], and that this is true is attested by history, which abounds with countless examples. Paul himself, from a persecutor, became a herald of the truth; the thief was admitted into Paradise; Manasseh, the Ninevites, and C six hundred others.
VERS. 8. “So then they that are in the flesh cannot please God.” Again, by the name “flesh” he points to a carnal and worldly life, flowing with pleasures and luxury, which makes the whole man to be flesh. D
A “But you are not in the flesh, but in the Spirit.” He shows that one who lives rightly is not even in the body, but as it were still walking on earth, he lives as a citizen of heaven. “If so be that the Spirit of God dwell in you.” The expression “if so be that the Spirit” he employs in many places, not to express doubt, but with the most certain faith, precisely as “seeing that”; just as when he says, “If so be that it is a righteous thing with God to recompense tribulation to them who trouble you.” It means: forasmuch as this is righteous. “Now if any man have not the Spirit of Christ, he is none of his.” He did not say, “if you do not have,” but he extended the painful thought to others. B “And if Christ be in you.” Again he speaks of Christ being in them, increasing their joy and the desire they have for him. “The body indeed is dead because of sin.” The meaning of these words is this: in those in whom Christ dwells, the body is dead to sin; that is, it obeys sin in nothing, but is as though it were dead unto it: in regard to the working of sin, our bodies do not differ from bodies lying in coffins. “But the Spirit is life because of righteousness.” He calls Christ himself righteousness. For he has become for us righteousness from God, according to the voice of the Apostle himself. Our spirit, therefore, will live, having Christ dwelling within it. “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ Jesus from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” He says this as if he were to say, “Do not fear because you are clothed in a mortal body; possess the Spirit, and he will raise you up again.” What then? Will those who do not have it not be raised? Indeed, he says, they will; but not unto life. For this reason he did not say “raise up,” but “quicken,” which is something more than resurrection, and granted only to the just. C “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.” Having shown how great is the reward of the spiritual life, he necessarily follows up with an admonition, saying: therefore we ought not to live after the flesh. “For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live.” By “death” he here hints at that immortal death which is to be spent in hell; namely, the punishments and torments. “For as many as are led by the Spirit of God, they are the sons of God.” And he sets before you another reward, encouraging D
you to live spiritually. This, moreover, is adoption. But he does not say, they who live by the Spirit of God, but, they who are led: A signifying that he wishes to lead them in such a way, that he is the Lord of our life, so that, however he wills, he leads him.
Ver. 15. « For you have not received the spirit of bondage again to fear; but you have received the spirit of adoption of sons. »
If those who were under the old law performed any of the commandments of God, they did so out of fear of punishments. For he who makes void the law of Moses dies without any mercy [Hebr. X, 28]. But those who have received the spirit of grace do everything out of the love of Christ. Here, therefore, he makes a comparison between those who lived under the law and those who are under grace.
« In which we cry, Abba, Father. »
He confirms the truth of this adoption from the prayer which the Lord commanded his faithful to say: Our Father, who art in heaven [Matth. VI, 9]. B Just as there is a spirit of grace, and a spirit of healings, and a spirit of tongues, and a spirit of prophecy, so also there exists a spirit of adoption.
Vers. 16, 17. « For the Spirit itself gives testimony to our spirit, that we are the sons of God. And if sons, heirs also; heirs indeed of God, and joint heirs with Christ. »
The Paraclete, that is to say, on account of the gift which has been bestowed upon us. It is as if he were to say: This voice is not only of that gift, but also of the Paraclete himself, who has bestowed the gift. For he himself has taught us through C this gift to speak in this manner.
« If so be that we suffer with him, that we may be also glorified together. [Ver. 18.] For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us. »
For if we have been his partners in things that are harsh and burdensome, this will also happen to us all the more in pleasant things. For if, when we had performed nothing upright, he adorned us with such great goods, how much more will he reward us with his gifts when he sees us laboring and having suffered such things?
Ver. 19. « For the expectation of the creature waits for the revelation of the sons of God. »
You see how many and how great things he establishes through this: D namely, the disdain of present things and the desire of future things, and how he demonstrates with how much love God pursues the human race. Furthermore, he overturns all the dogmas of the philosophers which they have concocted concerning the world, with this one dogma, not otherwise than a spider's web. Moreover, the sense of his words is this: the petition itself is vehemently laboring, waiting and looking forward to the goods which I spoke of just now; for *apokaradokia* is a vehement and solicitous expectation. But in order that the discourse might become more significant, he personifies...
this whole world—just as the Prophets also do, introducing rivers clapping their hands, A hills leaping, and mountains skipping; not so that we might think them animate, but so that we might learn the excess of the good things, in that it reaches even to these things devoid of sensation. They do this same thing often regarding sorrowful matters as well, introducing even a vine lamenting, and wine, and mountains, and the timbers of the temple wailing, so that if only from this we might again conceive of the excess of the evils. The Apostle, therefore, imitating these, personifies creation here and says that it groans and travails; not because he heard some groan carried from the earth and heaven, but so that he might indicate the excess of the future good things, and the desire for deliverance from the evils that hold us.
VERS. 20. ‹ For the creature was made subject to vanity, not willingly. ›
As if he were to say: The creature has become corruptible. And why? Because of you, man. For since your body has become mortal and subject to suffering, the earth likewise accepted the curse, and brought forth thorns and thistles. But that the heaven also, along with the earth, though growing old, will be changed later to a better state, listen to the Prophet speaking about the heavens: They shall perish, but thou remainest; and they all shall grow old like a garment; and as a vesture shalt thou fold them, and they shall be changed.
‹ But by reason of him who hath subjected the same in hope; because the creature also itself shall be delivered from the servitude of corruption. ›
If the creature has become corruptible, he says, because of me, yet no injustice has been done to it. For it will be incorruptible again because of me; for this is what "in hope" means. And when he says it was "subject, not willingly," he does not mean this to show that it is mistress of its own counsel, but so that you may learn that the whole matter took place by the care of Christ, and not as an achievement of its own.
‹ Into the liberty of the glory of the children of God. ›
That is: for the sake of freedom.
VERS. 22. ‹ For we know that every creature groaneth and travaileth in pain until now. ›
Observe how he puts the hearer to shame, as if saying: D See that you do not become worse than the creature, which is devoid of soul, by being too attached to present things. For not only is one not to be addicted to them, but one ought to groan on account of the prolonged distance from that fatherland. For if the creature does this, much more would it be fitting for you, who are endowed with reason, to show the same.
VERS. 23. ‹ And not only it, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves. ›
Having already tasted of the things to come, we hasten to see the end of them. For if the firstfruits are such, that by them...
we become both immune from sins, and partakers of righteousness and sanctification, consider how great the end shall be.
• Adoption waiting for. › Lest he should give occasion to the heretics, as if he seemed to disparage present things while saying, "we groan," he says: I do not by any means accuse present things, but I am held by the desire for future ones. For this is what he signifies, saying, "waiting for adoption."
• The redemption of our body. › This is perfect and consummate glory: for then grace will be firm, when our body also has put off mortality and countless other afflictions. Indeed, this is a solution to an argument that might be raised; as if someone were to say to him: You cry up and down that we have been made sons, and yet you now set this as something to be hoped for. What then does he say now? Our affairs remain in uncertainty until our very last breath. For many of us, who were sons, have become dogs and captives. But if we complete this life with a good hope, then the gift will be immovable, and more manifest and excellent, no longer fearing any change from death or from sin.
VERS. 24. • For in hope we were saved. › What he says here has this meaning: It is not necessary to seek everything in this age, but it is also profitable to hope. For we have offered this one gift to God, that we put faith in Him, while He has promised future things; and by this path alone we have been saved. If therefore we lose this, we have lost the whole tribute that we owe to Him. He says these things, however, so that we may not seek everything here in this world, nor ruin our nobility, which was brought to us by faith.
• But hope that is seen is not hope: for what a man sees, what does he hope for? [VERS. 25.] But if we hope for what we do not see, we wait for it with patience. › If you are to seek everything in this age, he says, what need have you of hope? What then is hope? It is to trust in things to come. This one thing God demands of you, he says, that there be something of yours that you contribute to your own salvation. And because it was small and of little value, see how he amplifies it, by calling it patience; by which word he intended to signify labors and sweat, although such acts are not strictly of hope. As if he were to say: Just as God crowns the one who labors and is distressed and suffers countless things, so too does He crown the one who hopes. For the word "patience" implies sweat and great constancy.
VERS. 27. • Likewise the Spirit also helps our infirmity. › He shows that much help is conferred upon us, that patience might be lighter and easier. It is just as if he were to say: That which you bear patiently is yours; but the rest is of the ministry of the Spirit, by whom you are anointed into hope, through which again the labor is lightened.
A "For we know not what we should pray for as we ought." He says these things to manifest the great providence of the Spirit concerning us, and to instruct us not to think that those things which appear beneficial to human reasoning are always such. But so that the disciple might not be ashamed of his ignorance, He made it common to all, saying: "We know not."
"But the Spirit Himself maketh intercession for us with groanings which cannot be uttered." The statement is obscure, because many of the miracles that were then occurring have now ceased. Therefore, it is necessary to explain these things. What, then, was the state of affairs at that time? God bestowed different gifts upon those who were then being baptized, which were indeed called "spirits." For "the spirits of the prophets are subject to the prophets." B And one possessed the gift of prophecy, and foretold things to come; another of wisdom, and he instructed the multitude; another of healings, and he healed the sick; another of powers, and he raised the dead; another of tongues, and he spoke in various languages. But along with all these, there was also the gift of prayer, which itself was also called a "spirit," and he who possessed this prayed on behalf of the whole multitude. For since we, being ignorant of many things that are beneficial, do ask for things that are not beneficial, the gift of prayer would come upon one of those present; and for the common benefit of the whole Church, he would stand and intercede on behalf of all, and instruct the others. Therefore, he calls such a gift the "spirit" here, and says that the soul that receives this gift intercedes with God and groans. C For he who was deemed worthy of such a grace, standing with much compunction and with many groans of mind, would prostrate himself before God and ask for things that were beneficial to all.
"And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to God." In order that you may learn that the discourse was about a spiritual man who possessed the gift of prayer, and not about the Paraclete Spirit, he added: "He that searcheth the hearts knoweth what is the mind of the Spirit." It is as if he were saying: He does not teach God as if He were ignorant, but this happens so that we ourselves may learn to pray for those things which we ought to ask of God, those things which are pleasing to Him. For this is what is meant by, "according to God."
"And we know that all things work together for good to them that love God." He says that even things which seem grievous, if they are brought upon us for God's sake, will end in a good outcome for us. He did this both in the Babylonian furnace and in the case of the apostles.
"To them who are called according to his purpose." He says "purpose" here, so that you might not attribute everything to the calling, D since you might offer the objection: Why then were not all saved?
"For whom He did foreknow, He also did predestinate to be conformed..."
to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called." He shows A what the dignity is, and how God was disposed toward them from of old. "And whom He called, them He also justified." By the laver of regeneration. "And whom He justified, them He also glorified." Through the gifts, through the adoption.
VERS. 31, 32. "What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" Even if some are unbelieving regarding things to come, they have nothing to say against the good things already bestowed. Such is the fact that God has loved you in return from of old, that He has made you just, that He has gifted you with glory. Indeed, He bestowed these things upon you through those things which seemed burdensome, and which you deemed B truly disagreeable—namely, through the cross, through stripes, through chains. These are the things which have recalled the whole world to righteousness.
VERS. 33. "Who shall lay anything to the charge of God's elect?" He directs this against those who assert that faith is of no benefit, and who are incredulous of such a sudden transformation of morals. He rightly did not say, "Who shall lay anything to the charge of God's servants?" nor "against those who believe in God," but "against God's elect." For election is a proof of virtue.
"It is God that justifieth. [VERS. 34.] Who is he that condemneth? It is Christ Jesus that died, yea rather, that is risen again, who is even at the right hand of God." He did not say, "God who forgives sins," but what is far more excellent: "God who justifieth." C For when the sentence of the judge declares one just—and of such a judge, and so great—what does the accuser deserve? Therefore, let us by no means fear temptations; for God is for us.
"Who also maketh intercession for us. [VERS. 35.] Who shall separate us from the love of God? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? [VERS. 36.] (As it is written:)" He speaks in a more human manner, and one that condescends more to our comprehension, in order to show the love of God. And that you may learn that this is so, having first said, "At the right hand of God," he then added, "Who also maketh intercession for us." For this shows both the intimacy and the equality of the discourse with God.
"For Thy sake we are killed all the day long." D That the things said might not appear to be of abandonment, he also brings in the Prophet, by whom these same things had been foretold long before.
"We are accounted as sheep for the slaughter." For just as they, he says, do not resist when they are being slaughtered, so neither do we.
A "But in all these things we super-conquer through Him who loved us." For this, indeed, is the marvelous thing: not that we merely conquer, but that we are victors by means of those very things by which we are beset; and we do not simply conquer, but we super-conquer. B "For I am certain that neither death, nor life, nor angels, nor Principalities, nor Powers, nor things present, nor things to come, nor fortitude, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Why, he asks, should I mention things present and the evils associated by a certain lot with this life? For if one were to mention things to come and powers—things, such as death and life; powers, such as angels and archangels and the entire celestial creation—all these are insignificant to me compared to the love of Christ. For neither if anyone threatened me with that future and immortal death so that I should depart from Christ, nor if he promised me a life without end, would I acquiesce at all. And what need is there to speak of earthly kings? For even if you were to name angels to me, and all the powers above, and all things that are or are to be, all these are to me small, both those on earth and those in heaven, compared to that *philtron* (that burning love). Then, as if these things were not enough to demonstrate the passion he felt, he added as many more again, saying: "nor any other creature."
CHAPTER 9
C VERS. 1, 2. "I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Spirit: that I have great sadness and continuous sorrow in my heart." As he is about to speak of great things, which seemed incredible because of their magnitude, he therefore premises an oath.
VERS. 3, 4. "For I myself would wish to be anathema from Christ for my brethren, my kinsmen according to the flesh, who are Israelites." And this is another proof similar to those that preceded it. For this also establishes how intense was the love he felt for Christ. But how so? Hear the reason. D Because all the Jews, by accusing God, were murmuring that they had been cast out and dishonored, when they had been worthy to be called sons of God, and had received the law; when they had known God before all others; when they had possessed such great glory that they had preceded the whole world in worshipping God; when they had received promises, born of those fathers who were His friends, and (what is more preeminent than all the rest) had existed as the kin of Christ Himself: for this is what it signifies where he says, "Of whom is Christ according to the flesh." And yet, in their place, men from the nations who had never known Him were introduced. Because, therefore, they were incriminating God with such language, Paul, hearing this and being stung, and grieving for the glory of God, desired to be anathema and to fall from that glory of which he was partaking.
and from the choir A of those who believe in Christ, and from the apostolic company (for it was not from the love of Christ), so that the blasphemy against God might cease.
«Whose are the adoption, and the glory, and the testaments, and the legislation, and the worship, and the promises.» B It is as if he were saying: God indeed wished them to be saved, and made this manifest by the things He previously did, and by those things from which Christ, according to the flesh, came into being; but they, through their own ungratefulness, cast away the beneficence.
«Whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed for ever. Amen.»
Even if others blaspheme, he says, we to whom His mysteries are understood, know clearly that He is worthy not of blasphemy, but of praise and glory. At the same time, He teaches us another divine mystery: that He who was born according to the flesh, Christ, is Himself the God who exists over all.
«Not as though the word of God hath miscarried. For all are not Israelites that are of Israel: neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called. That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for seed. For this is the word of promise: At this time will I come, and Sarah shall have a son.» C
Since matters have turned out thus, he says, it is not at all difficult to show that the promise has stood firm. How then has the promise stood? God said, «To thy seed I will give this land.» He further called the nations the seed of Abraham. But from where is this manifest? From this very response of His: «In Isaac shall thy seed be called.» That is, just as Isaac, having been born through promise, became a genuine son, so that which is born through promise would be called the genuine seed of Abraham.
«And not only she; but when Rebecca also had conceived at once, of one, Isaac our father: for when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand), not of works, but of him that calleth, it was said to her: The greater shall serve the lesser. As it is written: Jacob I have loved, but Esau I have hated.» D
Why do you wonder, he says, if of the Jews some have been saved, and others have not been saved? For one might see that this had occurred from of old among the patriarchs; and not only among the patriarchs, but also among the Israelites themselves. For although the transgression was common,
A all had sinned, yet some obtained mercy, while others did not. And this, he says, one may see even in the case of those who were punished. For of the Egyptians, some were saved, and others were punished; and in the case of the Jews, He called those who were not a people, a people; and He did not deem all worthy of the same honor. For only the remnant has been saved. B Having set forth all these difficult matters, he later brings in the solution; and what is the solution? That it is because they sought it not from faith, but as if from works, and because they were ignorant of the righteousness of God and sought to establish their own. But for what reason did he lead the auditor into such great perplexity? So that he might, as it were, say to the Jews: Since you are in such great doubt, and cannot solve any of these things, how is it that you create difficulties for us regarding the calling of the nations? And yet, we have a just cause to state why they were saved and you fell away. And what is that? That they believed, but you stumbled against the stone through the works of the law.
« What then shall we say? Is there injustice with God? God forbid. » C Therefore, He is not unjust either towards us or towards the Jews.
« For He says to Moses: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. »
It is not for you to know, he says, O Moses, who are worthy of philanthropy, but leave this entirely to Me. And if it was not for Moses to know, it is indeed much less so for us.
« So then it is not of him who runs, nor of him who wills, but of God who shows mercy. For the Scripture says to Pharaoh: For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. »
He brings in another objection in the middle.
« Therefore, He has mercy on whom He wills, and whom He wills He hardens. You will say to me then: Why does He still find fault? For who has resisted His will? O man, who are you to answer back to God? Does the thing formed say to him who formed it, Why have you made me thus? Or does not the potter have power over the clay, from the same lump to make one vessel for honor, and another for dishonor? » D
He introduces yet another objection, leading the auditor into a multitude of perplexities. And he does not solve it at first, but silences him, saying: *Who are you, O man, who answers back to God?* that is, who contradicts.
« But if God, desiring to show His wrath and to make known His power, endured with much patience vessels of wrath fitted for destruction, and that He might make known the riches of His glory upon vessels of mercy. »
The meaning of this statement is such: Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness was provoking the wrath of God.
Having enjoyed much patience, he did not become better, but remained uncorrected. Wherefore he called him not only a vessel of wrath, but also fitted for destruction; that is to say, prepared, A though from himself and by his own vice. For God did not omit anything that might contribute to his amendment, nor did he himself, in turn, fail to do anything that would create destruction for himself and deprive him of all excuse. God, however, although He knew these things, sustained him with much patience, since He wished to lead him to repentance. For if He had not wished this, He would not have been patient with him for so long. But since he did not wish to use the patience of God for repentance, but had prepared himself for wrath, God used him for the correction of others, making B others more diligent through the punishment inflicted upon him, and showing His power *through* him.
« Which He prepared for glory. » [VERS. 24.] « Whom He also called, not only from the Jews, but also from the Gentiles. » Since the Jews were upbraiding the Gentiles—that they were called gratis—and thought that they were casting shame upon them, He destroys this suspicion and envy with a mighty force of arguments. For if that matter brought glory to God, much more did it do so to those through whom the glory of God was celebrated.
VERS. 25-27. « As it also says in Osee: I will call those who were not my people, my people; and her who was not beloved, beloved; and it shall be, in the place where it was said to them, you are not my people, there they shall be called sons of the living God. » But Isaias cries out for Israel: « If the number of the sons of Israel were as the sand of the sea, the remnant shall be saved. » C He establishes the truth of his discourse from another source, by bringing forward the prophets who claim the same.
VERS. 18, 19. « For the Lord shall make a word consummating and shortening upon the earth; and as Isaias predicted: Unless the Lord of Sabaoth had left us a seed. » There is no need for a roundabout way, nor for labor, he says, in which one must sweat over the works of the law; but salvation will come about through a brief shortcut. Such, indeed, is faith, which encompasses salvation in a few words.
« We should have become like Sodom, and we should have been made like Gomorrha. » D Here also He shows that even those few were by no means going to prepare salvation for themselves from their own resources, unless God had bestowed His great goodness.
VERS. 30-32. « What then shall we say? That the Gentiles, who did not follow after justice, have attained to justice, even the justice that is of faith; but Israel, by following after the law of justice, has not arrived at the law. Why? Because it was not of faith, but as it were of the works of the law. »
This solution is most clear. For after He brought forward the demonstration from the very facts, by saying: « Not all who are from Israel, these are Israelites, » and likewise from their progenitors, Jacob and Esau:
A from those again who were punished and those who were saved, and not only from the prophets Hosea and Isaiah, he adds a most appropriate solution. First, he amplifies the difficulty. For there were two things about which questions were being raised: namely, that the Gentiles had attained righteousness, and had attained that which they were not pursuing; and that Israel had not attained righteousness, and had fallen away from that which they were striving to attain. What, then, is this solution? You indeed, O Jew, he says, did not attain even that righteousness which was produced by the law. For by violating the law you became liable to the curse. But those who had not walked by the law found this other, better way: righteousness, that is, which is by faith. B
« They offended at the stone of stumbling, as it is written: Behold, I place in Sion a stone of stumbling, and a rock of offense, and he who believes in him shall not be put to shame. » He says « stone of stumbling and rock of offense » because of the counsel and the end toward which those who did not believe aimed.
CHAPTER X
« Brethren, the desire of my heart, and the supplication to God for them, is for salvation. » Being about to rebuke them, he removes beforehand any suspicion of hostility. For here he calls their vehement longing and love an « act of desire. »
« For I bear them witness, that they have a zeal for God, but not according to knowledge. » C This word also grants them somewhat, and yet at the same time declares their contention to be ill-timed.
« For being ignorant of the righteousness of God, and seeking to establish their own, they have not been subject to the righteousness of God. » He shows that they wandered more because of contention and ambition for the first place than because of ignorance. But while he says, « and seeking to establish their own, » he openly indicates that they did not even establish that righteousness which was sought through the law. Furthermore, he calls it *their* own righteousness, either because they were no longer able to keep the law, or because it was a work of labors and sweat. This was not said of the Jews alone, but also D of the whole human race.
« For Christ is the end of the law for righteousness to everyone who believes. » Since he had just named righteousness, lest those who had believed from among the Jews should think that they possessed the one but were deprived of the other, he shows that there is one righteousness, and that the former is recapitulated into this latter: so that he who has embraced this [righteousness] which is by faith, has fulfilled that which is provided by the law; but he who has despised the former, has also fallen away from the latter. For if Christ is the end of the law, he who does not have Christ, even if he appears to have that [legal] righteousness, is yet destitute of it. But he who has Christ, even if he has not perfected the work of the law, has received the whole. Just as the end of medicine is health, and he who is able to make one whole, even if he does not possess the medical art, has attained the whole; so it is with the law and faith: he who has…
A this, also has the end of that; but he who is outside of this is a stranger to both. For what did the law desire? Certainly to make man righteous. But no one was able to fulfill it. This, then, was the end of the law, and toward this all things looked, and for this reason all things were brought about, both festivals, and sacrifices, and commandments, and all the rest, that man might be justified. But its end was in Christ more greatly through faith.
[VERS. 5, 6.] For Moses writes that the man who has done the righteousness which is from the law shall live by it. But the righteousness which is from faith says thus. B He confirms his assertions from the Scriptures. And what he says has this meaning. Moses shows us the righteousness which is from the law, what it is, and whence it is gathered. Whence, then, if not from the fulfilling of all the commandments? This, however, became possible for no one.
"Do not say in your heart: Who shall ascend into heaven? that is, to bring Christ down; or who shall descend into the abyss? that is, to bring Christ up from the dead." That the Jews might not say, how is it that they have found a greater righteousness, not having found the lesser? He brings forward a reason which cannot be contradicted; namely, that this way is easier than that. For that one demands the fulfillment of all things, while the righteousness which is through faith holds salvation by a word of confession alone.
C That this ease might not seem to render it contemptible and cheap, observe how he expands his discourse concerning it. Just as slothfulness, which dissolves labors, opposes virtue which sweats at works, and there is need of a watchful mind not to yield to it: in this same way, when it is necessary to believe, reasonings arise which trouble and harm the minds of many, and there is need of a more noble soul, so that they may be warded off.
[VERS. 8-12.] "But what does he say? The word is near you, in your mouth and in your heart: this is the word of faith which we preach. Because if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, D you shall be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says: Everyone who believes in him shall not be put to shame. For there is no distinction between Jew and Greek."
This means it is an easy matter. Since, therefore, the righteousness of faith is both greater and light, and easy to obtain, and since there is no other way to be justified, it would be a matter of extreme stubbornness and contention to attempt the impossible, having left aside the light and easy things.
A You have seen that this brief word has brought not only salvation, but righteousness itself. For the same Lord of all is rich unto all who call upon Him; for everyone who calls upon the name of the Lord shall be saved. What he said above concerning the Father, is He the God of the Jews only, and not also of the Gentiles? this he says here also concerning the Son. B How then will they call upon Him in whom they have not believed? And how will they believe upon Him of whom they have not heard? And how will they hear without a preacher? And how will they preach unless they are sent? As it is written: How beautiful are the feet of those who preach good things. Again, he deprives them of any excuse, but he constructs this by advancing the discourse through questioning, making the refutation clearer by weaving the whole passage through objection and solution. Observe this: above, he says, the Prophet said: Everyone who calls upon the name of the Lord shall be saved. But perhaps someone could say: And how could they call upon one in whom they have not believed? Then follows a question from him after the objection: And why did they not believe? And again another objection. In any case, someone might say: And how could they believe, not having heard? Then again the solution: And yet they did hear, he says. C Then another objection again: And how could they hear without one preaching? Then again the solution: And yet they did preach, and many were sent for this very reason; and again an objection: And whence is it clear that these are those who were sent? And again the solution from the prophetic testimony: How beautiful are the feet of those who preach good things. And see how he demonstrates the preachers from the manner of the preaching. For they went about everywhere proclaiming nothing else but those ineffable good things and the peace that has been established between God and men; so that, he says, in disbelieving us, you do not disbelieve us, but Isaiah. D This is the entire construction: Salvation, he says, depends on calling upon, and calling upon on believing, and believing on hearing, and hearing on preaching, and preaching on being sent. They were sent and they preached; and a prophet went about with them, demonstrating them and proclaiming that these are those whom he had manifested many ages before. It is evident that the failure to believe has become their own fault alone. But not all have believed the Gospel. For Isaiah says: Lord, who has believed our report? Another objection again: And yet if they were those who had been sent and commissioned by God, it was necessary for all to obey. But the solution again comes from the prophetic testimony; but even this, he says, Isaiah had said beforehand, or rather, even something greater than this. For you say: Why did not all obey?
The prophet speaks
A: "For who, he says, has believed our report?" B VERS. 17. "So then faith is by hearing, and hearing by the word of Christ." Since the Jews were at every time seeking signs, and the very sight of the resurrection, for this reason he says: And yet the prophet did not promise these things, but rather that we must believe by hearing. And so that hearing might not seem to be of little moment, he says that this very hearing is by the word of God. C VERS. 18. "But I say: Have they not heard? Yes, indeed, their sound went out into all the earth, and their words unto the ends of the world." Another objection is raised: If those who preached were sent, and they preached what they were commanded, the people should have listened. But it is abundantly refuted. For he says that their message was by no means unheard; and this he confirms again with an ancient testimony. D VERS. 19. "But I say: Did not Israel understand?" 41 Another objection: What then? If they heard, but did not perceive what was said, nor understood that these were the very ones who were to be sent? "First Moses says: I will provoke you with a non-nation; with a foolish nation I will provoke you to anger." This is the solution to the proposed argument. From the testimony of the ancients, he says, they could have recognized them; not only because the Jews did not believe, and because they preached the good things which had been announced beforehand; but also because they saw the Gentiles, who had been their inferiors, honored with greater dignity. Moreover, where he says: "I will provoke you to jealousy by a non-nation," he hints at the nation of the Greeks; for what is more foolish than the Gentiles or Greeks? What is more common? B VERS. 20. "But Isaiah says: I was found by those who sought me not; I became manifest to those who did not ask about me." He exerted force, he says, and contended that he should say nothing shadowed or obscure, but rather place the facts naked and open before your eyes: preferring rather to run a risk by speaking clearly and openly, than to obscure any of the things that were to be done. C VERS. 21. "But to Israel he says: All the day long I have stretched out my hands to a disobedient and gainsaying people." By "day" here he refers to all the time during which they were preaching; but "to stretch out hands" means to have called, to have summoned, and to have exhorted. D CAP. XI VERS. 1, 2. "I say then: Has God rejected his people? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not rejected his people whom he foreknew."
A He introduces the discourse in the manner of a doubt; however, he says that, even if those who have been saved are few, the promises nonetheless stand. For this reason, he did not say simply "his people," but added, "whom he foreknew." Then, bringing forward a proof that he has not rejected his people, he says: "For I also am an Israelite."
• "Or do you not know what the Scripture says in Elias, how he appeals to God against Israel? B Lord, they have killed your prophets, and they have dug down your altars; and I am left alone, and they seek my life."
He provides a solution to the objection from history, which he sets out in this way. What, then, was the objection? They were saying, "You are deceiving us and the whole people with vain argumentation by deciding that you and the few who are with you are saved, and you are puffing us up with empty hopes, saying that the promise has been fulfilled, when everyone else has perished and salvation is limited to only a few." Since this is the objection, see, pray, how he brings in the solution, establishing it from history. Now, the whole economy C of the argument is this: God has not rejected his people. For if he had rejected them, he would have accepted no one; but if he did accept some, he did not reject them. Then the objection: "Yet," they say, "if he did not reject all, he accepted all." Then the solution: "By no means," he says; "for even in the time of Elias, salvation rested in seven thousand; and now also, there are many who have believed. But if you are ignorant of this, it is nothing wonderful; since even that prophet, so great and such a man, was ignorant of it. But what does the divine response say to him? 'I have left for myself seven thousand men, who have not bowed the knee to Baal.' So therefore, also in the present time, a remnant according to the election of grace has come to be."
In order that they might not say, "What then do those things have to do with the present?" he says that they do indeed relate to it. D For it is shown from this that God is always accustomed to save those who are worthy, even if the promise is laid out for the entire nation. Hence he adds: "So also in the present time, a remnant according to the election of grace has come to be." He also signifies something else from this, that grace is not something strange or a new thing, but that seven thousand men were saved through it.
• "But if by grace, it is no longer of works; otherwise grace is no longer grace."
Again, from this head, he deems the Jews worthy of no pardon. For you cannot say, he says, that "the prophets were indeed calling us, and the facts themselves were crying out, and the emulation was sufficient to persuade us, but the things commanded were burdensome." For you cannot, he says, plead even these things; for how would God have demanded these things of you, when he was also about to overshadow them with his grace?
• "What then? That which Israel seeks, he has not obtained."
A Electio autem consecuta est. Cæteri vero excæcati sunt; [VERS. 8.] sicut scriptum est." The election has obtained it; but the rest were blinded, as it is written. A "Electio justitiam consecuta est, obediendo fidei." The election has attained to righteousness, by obeying the faith. A • "Dedit illis Deus spiritum compunctionis." By compunction he means a state of mind and lawless wickedness. But when you hear "He gave" and "He delivered up," do not take the expression as if God were urging them on to this, but understand it as "He allowed" or "He permitted." A • "Oculos ut non videant, et aures ut non audiant, usque in hodiernum diem." Since they themselves closed their eyes and stopped their ears, according to the word of Isaiah, and were willing to neither see nor hear, for this reason He allowed them to walk according to the desires of their hearts. For to draw them against their will toward the good would have been to take away their free will. B VERS. 9, 10. "David dicit: Fiat mensa eorum in laqueum, et in captionem et in retributionem illis et in scandalum. Obscurentur oculi eorum ne videant." He shows that this very thing—that they closed their eyes—was the cause of their receiving punishment; for the table becoming a snare means that all their prosperity was changed. And that the divine wrath was justly brought upon them, he teaches by saying, "And for a retribution to them." C • "Et dorsum eorum semper incurva." He declares the continuation of the punishment; for they shall not obtain mercy before they repent and receive the faith. C VERS. 11. "Dico ergo: numquid offenderunt ut caderent? Absit." Having lamented their calamities in a tragic manner, and having shown how great their fall was, and that they lay on the ground and were destitute of all hope, so that they might not utterly cast away salvation, see how he comforts them as they lie. For to the words, "Did they stumble that they should fall?" one must add, "for ever." For thus, receiving this small consolation, they might perhaps come to repentance, at least so far as the words go, even if it did not turn out so because of the stubbornness of their mind. D • "Sed illorum delicto salus est gentibus, ut illos æmulentur." Even if this is not the nature of things, he speaks in this way to comfort their great fall, as I said. For they did not stumble so that the Gentiles might be saved, but because they themselves were unbelieving, it was preached to the Gentiles. Yet it was fitting that they should enter first, and then the Gentiles. And this is to be observed from the parables which it is possible to see in the Gospels, which the Lord spoke to the apostles, while he also commanded that they go rather to the lost sheep of the house of Israel. D For by saying "rather," he declares that those ought to have been first, and then...
these. But this saying of Paul to the Jews likewise confirms that same opinion. And what is that? "It was necessary for the word of God to be spoken to you first." A
VERS. 12-15. "Now if their stumbling means riches for the world, and their failure means riches for the Gentiles, how much more will their fullness bring? But I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry, if by any means I may provoke to jealousy those who are my flesh, and save some of them. For if their being cast away is the reconciling of the world, what will their reception be but life from the dead?"
Based on the meaning which he stated above—that is, the one which holds consolation—we must also interpret these words.
VERS. 16, 17. "For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them." By "firstfruit," he means Abraham and the patriarchs. B
"And you have become a partaker of the root and the fatness of the olive tree; do not boast against the branches. But if you boast, you do not support the root, but the root supports you. You will say then, 'Branches were broken off that I might be grafted in.' Well said. Because of unbelief they were broken off. But you stand by faith."
Lest, upon hearing "contrary to nature," you might think that the Gentiles had less than the Israelites, for this reason he added, "you have become a partaker of the root and the fatness," to show that they share in that same life, lineage, and holiness. C
VERS. 21-23. "Do not be haughty, but fear. For if God did not spare the natural branches, He may not spare you either. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again."
Observe the wisdom of Paul, how he applies what is fitting to both sides. For to the Jews who had fallen and were lying in great ruin, he brings much consolation, not allowing them to fall into despair; but to the Gentiles, who had received the faith and were glorified through the gifts, he brings fear, so that they might not, lifted up into pride by the good things they had received, fall from grace. D
VERS. 24-27. "For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in; and so all
Israel A shall be saved, as it is written: There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob; and this is my covenant unto them, when I shall take away their sins. When you hear "according to nature" and "contrary to nature," take care not to think he means an immutable nature of their own; rather, by these terms, what is likely and consonant, and conversely what is unlikely, are indicated. For good and evil do not come to be by nature, but solely by the inclination and choice of the mind.
B According to the Gospel, they are enemies for your sake: but according to the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. Because you were called, they became more contentious and morose. Yet God did not in any way cut off their calling, but waits until all those from among the Gentiles who are to believe have entered in, and then they too shall come.
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. He shows that those from among the Gentiles were called first, just as the parable of the Gospel C nods to regarding the two sons to whom the father said: Go into the vineyard.
Just as that which says, "He gave them up to shameful passions," and also that which says, "He blinded the minds of the unbelievers," is referred by Scripture to God, in that He allows each one to act as he wishes and does not hinder him on account of the freedom of the will; so also here, I would understand the word "concluded" as being for the same purpose, as a binding or constraint so that they could not escape. Wherefore he established that infidelity is the cause of evil.
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments! For not only is it impossible for them to be comprehended, but it is not even lawful to pry into them. And his ways past finding out! That is, His promises.
For who hath known the mind of the Lord Not even I, he says, who am the teacher, have found everything, but only a small part; for He alone knows His own D clearly. Or who hath been his counselor What he says has this meaning: because He is so wise, he did not receive this wisdom from any other, but He Himself is the source of all good things. Or who hath first given to him, and it shall be recompensed unto him again
He has bestowed upon us, he says, that which he did not give as one having borrowed from another, but he poured it forth abundantly from his own store; nor is he indebted to anyone for a return of thanks, as if he had received anything from him; but he himself is the first in all things in his benefits. A
VERS. 36. "For of him, and through him, and in him are all things."
He himself devised them, he himself made them, he himself holds them together and preserves them. For he is rich, and has no need to receive from another. He is wise, and has no need of a counselor. And why do I say a counselor? No one at all can know what is his, but he himself alone; he himself is the rich and the wise one. "To him be the glory for ever. Amen." B
When he speaks of anything great and new and wonderful, he ends his discourse admiring the glory of God; this he also did regarding the Son; for there too, having expressed admiration, he added the very same thing that he has added here, "Of whom is Christ according to the flesh, who is over all, God blessed for ever. Amen."
CHAP. XII.
VERS. 1. "I beseech you therefore, brethren, by the mercy of God."
Having discoursed much concerning the philanthropy of God, and having shown his ineffable providence, transitioning to exhortation, he sets forth the mercies of God, through which they were saved; just as if someone, wishing to move the one who has been greatly benefited, should lead the benefactor himself as a suppliant. C
"That you present your bodies a living sacrifice, holy, pleasing unto God."
Lest anyone might think he meant to slaughter bodies, he quickly added, "living." But how could a sacrifice be living? If the body does not commit any wrong, if the eye does not look upon what is evil, if the tongue does not speak anything shameful, and if the hand does not touch what is lawless. In this way it becomes a whole burnt offering. He did not say, "to perform" [sacrifice], but "to present," as if he were saying, "You have henceforth nothing in common with them; you have given them over to another." Having presented your members to the war against the devil, he says, and to that terrible D battle, do not, I pray, drag them down to base occupations of no importance. "Living," he says, in contrast to the Jewish [sacrifice], which was performed by the slaughtering of animals; then "reasonable" [logikēn], in contrast to the irrational, which consisted of cattle. But above all he mentioned temperance, as a kind of foundation and base for the remaining virtues.
"Your reasonable service."
He calls it "reasonable service," that is, the spiritual ministry and the manner of life according to God, which has nothing of the corporeal.
"And be not conformed to this world, but"
be transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." A Do not fashion yourself, he says, according to the pattern of the present life. For nothing in it is abiding or durable.
VERS. 3. "For I say, through the grace of God which is given to me, to every man that is among you, not to think of himself more highly than he ought to think." Having said above, "I beseech you by the mercies of God," here he says again, "by grace." He unceasingly recalls them to the memory of God's benefits, so as to inspire in them a more and more grateful spirit. Furthermore, he speaks in this whole chapter about humility.
"But to think soberly." B This is the sense of those words: We have received understanding, not so that we might use it for insolence, but for modesty and sobriety. That is, to be of a sober and sound mind; *sophronrein* (to be sober-minded) is spoken of as having a sound mind.
"To every man as God hath dealt the measure of faith." By the name of faith, he signifies the gift. But when he says that God has dealt it out, he comforts him who has received less, and restrains him who has obtained more. For if God dealt it, and you did not acquire it for yourself by your own virtue, why do you puff yourself up?
VERS. 4, 5. "For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another." C Whence do you grow proud, he says, or why again does another make himself appear lower? Are we not all one body, both great and small? Since, therefore, we are one entity in sum, and members one of another, why do you separate yourself through insolence? Why are you ashamed of your brother? Just as he is your member, so are you his.
VERS. 6, 8. "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation." He wishes thereafter to make them more diligent, showing that they themselves provide the reasons for receiving more or less. Therefore he says, "according to the proportion of faith." For he asserts that these are also granted by God; as when he said, "to every man as God hath dealt the measure of faith." Yet he says that the beginnings are also provided by them, D so that he may stir up the slothful.
"He that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit." He shows that virtue is of no use unless it is accompanied by
A exactly the right degree. For he did not say only "distribute," but "distribute with abundance"; nor "preside," but "preside with diligence"; nor "have mercy," but "do so with cheerfulness"; nor "honour," but "honour by anticipating one another"; nor "love," but "love without hypocrisy"; nor "abstain from evils," but "hate them"; nor "hold fast to good things," but "cleave to them"; nor "love," but "love with brotherly affection"; nor "be zealous," but "do not be slothful"; nor "having spirit," but "being fervent in spirit." For when you possess all the things aforementioned, you shall attract the Spirit to yourself.
For he gives to himself, and presides over himself. For it is desirable that he should suspect nothing evil, and that you should bestow it with rejoicing. B Since nothing seems so shameful to men as receiving from others, unless you remove that suspicion with extreme cheerfulness, and show that you are receiving rather than giving, you will cast down the receiver more than you will raise him up. For who is sad when receiving a kingdom? Who remains downcast who obtains the forgiveness of sins?
He did not say "abstaining," but "hating." And not simply, but hating intensely. For the prefix [*ἀπὸ*] in his writings is often a mark of intensity, as in "expecting" ([*ἀπεκδεχόμενοι*]), or "redemption" ([*ἀπολύτρωσις*]), or "earnest expectation" ([*ἀποκαραδοκία*]). Since many, even if they do not perform evil acts, are nevertheless held by the desire for them, he wants the mind itself to be cleansed, and to have enmity and hatred toward wickedness.
He did not say "doing" only, but also "being affected" in mind; for this is what it meant to command them to "cleave." Thus also God, joining the man to the woman, said: "He shall cleave to his wife."a C When he speaks of those outside, he says: "If it be possible, as much as depends on you, live peaceably with all men." But when he speaks of those of his own household: "In brotherly love be kindly affectioned one to another." "You are brethren," he says; "therefore, for this reason it would be right to love one another."
"Serving the Lord." By all these things you are serving God. "Rejoicing in hope." For nothing so stirs one to manliness as a good hope. D "Patient in tribulation; continuing instant in prayer; distributing to the necessities of the saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another; mind not high things, but condescend to men of low estate." For indeed, before the things to come arrive, one shall reap a great good in the present life from tribulation, namely, that of becoming patient and proven.
a Gen. II, 24.
He did not say, "Provide for their needs," that he might show that they receive rather than give, and that this matter is a transaction. For it is common [property]. You bring money, and they contribute to you the glory before God. He did not say, "Doing," but "pursuing," A teaching us not to wait for those in need to come to us, but to run to them and pursue them. "It requires a truly noble soul, so that one not only does not begrudge him who has been approved, but also rejoices with him. B "Be not wise in your own conceits. [Vers. 17.] Recompense to no man evil for evil." This means, do not think you are sufficient for yourselves; for nothing so puffs up and separates one from the rest as the belief that one is sufficient for oneself. "Providing things honest in the sight of all men." This is similar to the saying, "Let your light shine before men." He says this, not that we should live out of a desire for vainglory, but that we might not offer an excuse to men against us. [Vers. 18, 19.] "If it be possible, as much as lies in you, living peaceably with all men, not defending yourselves, beloved." C He well says, "if it be possible"; for it happens that this is not possible, for instance, when the topic is religion, or when the struggle is on behalf of those suffering injustice. "But give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord." What wrath does he speak of, if not the divine one? For since he who is wronged desires nothing so much as to see this, to avenge himself and enjoy it, he grants this very thing in great abundance; for if you do not avenge yourself, God, he says, will be the avenger. Grant him permission, therefore, he says, to take vengeance for you. And this is what is meant by, "Give place unto wrath." D Then, to console them even more, he added the testimony of Scripture. [Vers. 20.] "But if your enemy hunger, feed him; if he thirst, give him drink; for in doing this you shall heap coals of fire upon his head." He increases the matter even more, as if he were to say: What am I saying, that we must be at peace? Nay, I even command you to perform benefactions first. I know indeed that even if the enemy is a beast, even if the one who has suffered injustice is a thousand times small-minded, when he has given him food and drink, he himself no longer remembers the vengeance of the other. Wherefore, confident in the outcome of the matter, he does not simply threaten, but increases the punishment in greater measure; for he did not say, "You will take vengeance," but, "You shall heap coals of fire upon his head." [Vers. 21.] "Be not overcome of evil, but overcome evil with good."
A
CHAPTER XIII.
Vers. 1. "Let every soul be subject to the higher powers."
He discourses at length concerning the obedience due to rulers, wishing to show that Christ did not bring in his own laws for the subversion of the common polity—which some reproached him with—but rather to establish it better.
"For there is no power but of God: and the powers that be are ordained of God."
The equity and reason of this law lie in the fact that these things are ordained by God. He does not say that every ruler is appointed by God, nor is his discourse about individual rulers, but about the institution itself. For that powers should exist, and some should rule while others are subject to rule, and that everything should not be carried along simply and rashly, as the masses are swept hither and thither like waves, is a work of God's wisdom. For this reason he did not say, "For there is no ruler but of God," but he discourses about the institution itself, saying, "For there is no power but of God." For just as when, in speaking of a man and a woman, he says that a wife is joined to a husband by the Lord, he means that God is the author of marriage, so also in this place the statement must be taken in a general sense.
Vers. 2, 3, 4. "Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. [Vers. 5.] Wherefore ye must needs be subject."
Lest the faithful should say, "You are cheapening us and making us contemptible by subjecting us to rulers when we are going to enjoy the kingdom of heaven," he shows that they are not subjecting them to rulers, but to God again. It is the same as if he said: he who does not obey them fights against God, who ordained him; and he strives to show this everywhere, namely, that we are not bestowing obedience upon them as a favor, but that we owe it to them. For in this way he would more readily draw unbelieving rulers toward piety, and the faithful toward obedience. C
"Not only for wrath, but also for conscience sake."
Not only, he says, do you resist God by refusing to be subject, and bring evils upon yourself, but they are even your greatest benefactors, being the agents of peace and of civil administration.
"For for this cause pay ye tribute also."
Having passed over the individual benefits which are conferred upon cities by rulers, such as good order, peace, and other services, from this one D
point the whole matter is demonstrated. Which one? Because we are benefited by them, he says; you yourself testify to this when you pay him his wages. "For they are God's ministers, attending continually upon this very thing." By this he shows their labor and the anxious care with which they are consumed by these concerns. For this is their life, this is their exertion, that you might enjoy peace. "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor." B He still clings to the same theme, bidding them render not only money, but also honor and fear. But if anyone objects that he said earlier, "Do you wish not to fear the authority?" let him know that he refers to a different kind of fear, that which springs from a bad conscience. And he does well to say "render," in order to signify that this is a debt. For he who does so is not doing a favor, since this is a debt. "Owe no man anything, except to love one another." He flees again to the mother of good things, the teacher and producer of all virtue—I mean love. "For he who loves another has fulfilled the law. For the commandments, 'You shall not commit adultery, You shall not murder, You shall not steal, You shall not bear false witness, You shall not covet,' and if there is any other commandment," C he says, do not think that this is a grace; for it is itself a debt. "It is summed up in this word." He does not say simply "is fulfilled," but "is summed up"—that is to say, briefly and in a few words the whole work of the commandments is brought to completion. For love is the beginning and the end of virtue. "In this: 'You shall love your neighbor as yourself.' Love does no harm to a neighbor; therefore love is the fulfillment of the law." He does not ask for simple love, but for intense and vivid love. "And do this, knowing the time, that now it is high time to awake out of sleep." After he had commanded all things that were necessary, he urges them again toward the performing of good deeds due to the urgency of the time. For, he says, the time of judgment is at the doors. "For now our salvation is nearer than when we first believed." D Since it was likely that they had been more zealous in the beginnings of the faith, as long as love was fervent, but that as time went on their ardor had become more relaxed, he teaches that the opposite must be done, and that one should not grow lax as time progresses, but rather increase in strength. For the more the King draws near, the more necessary it is to be prepared, since the rewards also are near. For runners also do this—
A: when they arrive at the end of the course and the receiving of the prize, then they are more excited.
"The night is far spent, the day is at hand."
If, therefore, the one is ending and the other is arriving, let us henceforth do the works of the latter, not of the former.
"Let us therefore cast off the works of darkness, and let us put on the armor of light."
Let us be delivered from the dreams of the present life, he says; for none of the things here differ from the phantasms in dreams.
"Let us walk properly, as in the day."
He did not say, "walk," but "let us walk," so as to make the reproof not burdensome but light. B
"Not in revelry and drunkenness, not in lewdness and lust."
He does not forbid drinking, but drinking to excess; not enjoying wine, but being intemperate; nor does he forbid unions with wives, but fornication.
"Not in strife and envy. But put on the Lord Jesus Christ."
For nothing so stirs up contention and kindles anger as drunkenness and intemperance. For this reason, having first said, "not in revelry and drunkenness, not in lewdness and lust," he added, "not in strife and envy."
"And make no provision for the flesh, to fulfill its lusts."
For just as he did not forbid drinking, but getting drunk, so too he does not forbid caring for the flesh, but doing so "in its lusts," that is, what exceeds the need. For that he does command caring for it is shown where he says to Timothy: "Use a little wine for your stomach’s sake and your frequent infirmities." Therefore, he says, care for it for the sake of health, not for the sake of debauchery. For this would no longer be "care" if you were to kindle its flame and build an oppressive furnace. C
CHAPTER XIV
"Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables."
Many of the Jews who had believed, because they were still held by the conscience of the Law even after the faith, guarded the observance of foods, not yet daring to withdraw completely from the Law. Then, to avoid being caught if they abstained only from swine's flesh, they abstained from all meats in sequence, and ate vegetables, so that it might seem rather a matter of fasting than an observance of the Law. Others, again, were more perfect, observing nothing of the sort, and they became burdensome and oppressive to those who did observe these things, reproaching them and regarding them...
as troublesome. A Fearing therefore that, desiring to accomplish some small success, he might overturn the whole, and by wishing to bring them to an indifference regarding foods, might cause them to fall from the faith, observe what he does. For he did not dare to say to those who were rebuking them, “You do wrong to rebuke them,” lest he might establish them in their observance, nor again, “You do well,” lest he might render them more vehement accusers of those who were eating. Instead, he constructs his rebuke with moderation, so that he appears to rebuke the strong, but in reality, he directs his entire discourse toward those who were bound by the religion of foods. Indeed, this kind of correction is most appropriate, whereby, through discourse turned toward one person, another who acts wrongly is struck, and thus, without notice, the amendment is performed. See, therefore, with what sagacity he performs this. While he says, *“Him that is weak in the faith,”* he delivers the first blow immediately. For by saying “the weak,” he pointed out a sick person. Then he adds a second stroke, saying, *“receive.”* For he shows again that he stands in need of much care, which is a sign of an extreme malady. It shows such a fault of his, that even those who wish to bring him aid are inwardly troubled. B
VERS. 3. *“Let not him that eateth despise him that eateth not.”* He did not say, “Let him leave him alone”; he did not say, “Let him not accuse him”; he did not say, “Let him not correct him”; but, “let him not treat him with reproach or turn away from him in disgust.”
*“And let not him that eateth not judge him that eateth.”* For just as those more perfect ones despised the weaker ones as men of little faith, and degenerate, and Judaizers, so those others judged and condemned them as violators of the law and as those who are given to gluttony.
*“For God hath received him. 4 Who art thou that judgest another man's servant? To his own master he standeth or falleth.”* That is to say, He has displayed His ineffable grace toward him. C
*“But he shall stand. For God is able to make him stand.”* He shows that he still stands in need of attention, and requires such great solicitude that one must even call upon God Himself as a helper in these matters.
VERS. 5. *“For one judgeth one day above another: another judgeth every day. Let every man be fully persuaded in his own mind.”* Here he seems to hint quietly at fasting. For it is likely that some of those who were fasting were continually judging those who were not fasting at all. D
VERS. 6. *“He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. And he that eateth,”*
A he eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
It is not about the essential matters, he says, that the issue concerns us; for what is sought is this: whether it is on account of God that this one and that one are laboring, and whether both end up in thanksgiving. For indeed, both this one and that one give thanks to God.
VERS. 8-13. *“For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose again, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another any more.”* B He has declared more clearly that he who lives by the Law cannot live to Christ.
*“But judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.”*
This can be adapted to both: to the perfect man, who is scandalized by the observance of foods, and to the imperfect man, who stumbles because of the vehement rebuke.
*“I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably.”* C Having previously rebuked him who judges his brother, he then subsequently pronounces judgment concerning the dogma itself.
*“Destroy not him with thy meat, for whom Christ died.”*
Christ, he says, died for him; and do you not honor your brother to such a degree that you would not even grant him his salvation by abstaining from [certain] foods?
*“Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”* D By "good" here, he means perfected piety.
*“For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”*
For men, he says, will not admire your perfection as much as they will admire your peace and concord. For all will enjoy this good, but of the other, [only] the man himself alone.
*“For meat destroy not the work of God.”*
He means the salvation of the brother.
*“All things indeed are pure; but it is evil to the man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth.”*
A That so many and such great indulgences might not confirm the weaker brother in an evil opinion, he prescribes the decrees again. *“Hast thou faith? Have it to thyself before God.”* The sense of this saying is this: "Dost thou wish to prove to me," he says, "that thou art perfect and mature? Do not show it to me, but let your conscience suffice for you." Furthermore, by faith here he does not mean that which concerns dogma, but that which pertains to the subject at hand. *“Happy is he that condemneth not himself in that thing which he alloweth.”* Since he said, *“have it to thyself,”* that you might not think the tribunal small, he says this: "To you, this is better than the whole world. Even if all accuse you, yet if you do not condemn yourself, nor does your conscience reproach you, you are happy." Truly, he did not state this in an absolute sense concerning all matters (for there are many who do not condemn themselves and yet sin gravely; these are of all men the most wretched), but it pertains to the argument currently under discussion. B *“And he that doubteth is damned if he eat.”* Again, exhorting them to spare those who are weaker, he says this: For what profit is it if you eat while doubting, and thereby condemn yourself? "For I," he says, "accept him who eats, and does not do so with hesitation." You see how he guides him, not only to eat, but to eat with a pure conscience. *“Because it is not of faith.”* He is condemned, he says, not because the thing is unclean, but because it is not of faith. For he did not believe that it was clean, but touched it as though it were unclean. From this, he further shows what amount of harm and injury they inflict upon themselves, who coerce and do not persuade others to touch things which they have heretofore believed to be unclean, so that at least in this way they might cease to cavil against them. *“For whatsoever is not of faith is sin.”* C CAP. XV. VERS. 1-7. *“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another”*
A according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God.”
“For when he does not trust,” he says, “and does not believe that something is pure, how does he not sin?” All these things are said by him regarding the proposed subject.
It was in his power not to be reviled; it was in his power not to suffer what he suffered, if he had wished to look to his own [interests]; but he was even insulted, and received a wicked reputation among many, being considered weak. But looking to our interests, he disregarded his own.
He shows that not only was the Son reviled, but also the Father. And what he says has this meaning: Nothing new or extraordinary has happened. For those who in the time of the Old Testament struggled to revile Him, the same have also raged against the Son.
“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.”
Again he discourses concerning the care of Christ, still insisting upon the same head. And the meaning is this: The promise was made to Abraham which says: “To thee will I give the land, and to thy seed.” But after this, all those who were of the seed of Abraham became liable to punishment. For the law, when transgressed, produced wrath for them, and deprived them of that promise which had been given to the fathers concerning them. The Son, therefore, having arrived, acted with the Father so that those promises might at last be true and brought to an end. For having fulfilled the whole law, and having through the cross removed B the curse that was brought upon [them] by the transgression, he did not allow the promise to fail. When therefore he says “minister of the circumcision,” he means that, having come and fulfilled the whole law, and been circumcised, and become the seed of Abraham, he dissolved the curse, and henceforth made those who were to receive the promise fit to do so.
“And that the Gentiles might glorify God for his mercy; as it is written: For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith: Rejoice, ye Gentiles, with his people. And again: Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith: There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.”
He confirms this by the discourse, that those from among the Gentiles are indebted to God for greater things. And if they are indebted for greater things, it would be just C for them also to bear with the weak, those from among the D
A Jews. For since he had struck them quite sharply, in order that this might not puff them up, he humbles their arrogance. For to those others, he shows that the good things are given by the promise to the fathers; but to those from the Gentiles, by mercy and humanity alone. And "to glorify God" means this: to be joined together, to be united, to praise with one accord, to bear with the weaker, not to overlook a member being torn apart. For this reason, he adds many testimonies, by which he shows that those from among the Jews must be joined with those from among the Gentiles. He brings forward all these testimonies alike to humble the one from among the Jews, so that he might not be puffed up, since all the prophets are calling the others—I mean those from the Gentiles—and to persuade the one from the Gentiles to be moderate, by showing that he is beholden to greater grace.
B "And I am persuaded, my brothers, I myself also about you, that you yourselves are full of goodness." That is, I, who rebuke and accuse. He thus calls complete virtue by its full name.
"Filled with all knowledge, able also to admonish one another." For there are some who are indeed well-meaning, but do not know how to make proper use of the matter.
"But I have written to you more boldly, brothers, in part, as one reminding you because of the grace that was given to me by God, that I should be a minister of Christ Jesus to the Gentiles, acting as a priest of the Gospel of God." Again he speaks of things of humility; for this was especially necessary for them.
C "So that the offering of the Gentiles may become acceptable, sanctified in the Holy Spirit." That is, the souls of those being taught, so that they may be received. For God did not bring me to this point to honor me so much as out of care for you. But how might it become acceptable in the Holy Spirit, unless when, along with faith, our spiritual manner of life is gained, so that we may hold fast the Spirit that was given to us?
"I have, therefore, glorying in Christ Jesus toward God." Since he had humbled himself greatly, he again raises his discourse; and he does this for their sake, so that he might not appear contemptible.
D "For I will not dare to speak of any of those things which Christ did not work through me unto the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit of God." For no one, he says, would be able to say that my words are empty boasting. For I have the proofs of my ordination to show.
"So that from Jerusalem and around as far as Illyricum I have fulfilled the Gospel of Christ; and so having made it my ambition to preach the Gospel." He counts off both cities and regions, not those under the Ro-
Romans only, but all the barbarian nations; A for instance, the Persians, the Saracens, and the Armenians, and other barbarian nations. For this is what he signifies by saying, "in a circuit."
"Not where Christ was named." So far was he from thrusting himself upon the disciples of others, and doing this for the sake of glory, that he was eager to teach those who had not heard of Christ.
"Lest I should build upon another man's foundation: but as it is written: To whom he was not spoken of, they shall see: and they that have not heard shall understand. For which cause also I was hindered very much from coming to you." He calls it "alien" not according to the condition of the person, nor according to the nature of the preaching, but according to the manner of the reward. For the doctrine was not alien, except in so far as it concerned another man's reward. For the reward of those labors which had been performed by others was altogether alien to Paul.
"But now having no more place in these countries." B Observe how he shows that he was not writing or coming to them for the sake of the glory he might get from them.
"Having a desire these many years to come to you." Lest he should seem to slight them by saying, "Since I have nothing left to do, for this reason I am coming to you," he again moves the argument of love, saying: "Having a desire to come to you."
"When I shall begin to take my journey into Spain; for I hope that as I pass, I shall see you." Lest he should again puff them up, observe how he suppresses them by saying: "When I shall begin to take my journey into Spain, I hope that as I pass, I shall see you." For at once he wishes to show his love, and to strike down their boasting.
"And by you to be brought on my way thither, if first, in part, I shall have enjoyed you." C That they might not again be grieved, as if the Apostle were seeing them only as a side-interest on his way, he says "to be brought on my way by you," that is, that you may be for me my witnesses, that it is not out of contempt for you, but being dragged by necessity that I pass further on; then, as he intensifies this, he adds: "If first, in part, I shall have been satisfied with you."
"But now I shall go to Jerusalem, to minister unto the saints." Since he had said, "I have no more place in these countries," and "having a desire from many years to come to you," and yet was still going to delay, that he might not be thought to be mocking them, he also states the cause for which he puts it off. And he seems, indeed, to be stating the excuse for his delay, but secretly he is teaching D something else, and inciting them to almsgiving, and making them more diligent. For if it were not this,
it would have been enough to say, "I am going to Jerusalem"; but now he added, "to minister to the saints."
VERS. 26. "For it pleased Macedonia and Achaia." That is, they so decided, approved, and desired. "To make some contribution for the poor of the saints who are at Jerusalem."
VERS. 27. "It has pleased them indeed, and they are their debtors." He did not say, "alms" and "dole," but "contribution" and "fellowship." He added "some" not as a mere word, lest he seem to reproach them. Nor did he simply say, "for the poor," but "for the poor of the saints." And he was not content with this alone, but added that they are debtors. B "For if the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things."
What he says is of this kind: Because of them came Christ, he says; to them were all things promised, I mean, to those who are of the Jews. Of them is Christ; therefore he said, "For salvation is of the Jews" (John iv, 22). Thence the apostles, thence the prophets, thence all good things. Of all these things, therefore, the inhabited world has partaken. If, then, you have partaken of the greater things, he says, you ought also to share and impart to them of carnal things. And he did not say "share," but "minister," establishing them in the rank of ministers or those who pay tribute to a king.
VERS. 28. "When therefore I have performed this, and have sealed to them this fruit." That is, as if depositing them in royal storehouses, C as in an asylum and secure place. And he did not say, "alms," but again, "the fruit," signifying that those who contribute are gaining a profit. "I will come by you into Spain." He mentions Spain again, to show his diligence and the warmth of his love for them.
VERS. 29. "And I am sure that, when I come to you, I shall come in the abundance of the blessing of the Gospel of Christ." As if he were saying: I know that when I come, I shall see you approved in all things, and abounding in good works, and worthy of thousands of praises according to the Gospel. D And this truly is an admirable mode of counsel, by which he forestalls them with encomiums.
VERS. 30. "Now I beseech you, brethren, through our Lord Jesus Christ, and through the charity of the Spirit, that you help me in your prayers for me to God." Here again he puts forward Christ and the Spirit, with no mention of the Father. He speaks thus further, so that when you see him making mention of the Father and the Son, or of the Son only, you may not despise either the Son or the Spirit. And he did not say, "the Spirit," but "the charity of the Spirit." For just as Christ loved the world, and the Father, so also does the Spirit.
"That I may be delivered from those who do not believe in Judea." A He shows the magnitude of the struggles he had. From this, he also constructs a second point: to show that he was justly resolved to minister to the saints. For those who dwelt among such wicked men were also on the point of perishing from famine.
"And my ministry to Jerusalem may be acceptable to the saints, that with joy I may come to you, by the will of God, and may be refreshed together with you." B That is to say, that they might receive the things given with readiness of mind. See again how he raises the dignity of the recipients, if indeed there is need of such prayers from such a crowd in order for the things sent to be received.
"Now the God of peace be with you all. Amen." C A prayer seals the discourse.
CHAP. XVI.
"I commend to you Phoebe our sister, who is a deaconess of the Church in Cenchreae, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she may have need of you. For she has been a patron of many, and of myself."
"Greet Prisca and Aquila, my helpers in Christ Jesus, who risked their own necks for my soul, to whom not only I give thanks, but also all the churches of the Gentiles, and their household Church. Greet Epaenetus, my beloved, who is the firstfruits of Asia in Christ. Greet Mary, who labored much for us. Greet Andronicus and Junia, my kinsmen and fellow prisoners, who are notable among the apostles, D and who were in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our helper in Christ, and Stachys, my beloved. Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. Greet Rufus, the elect in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you."
A B I urge you, brethren, to mark those who stir up dissensions and offenses contrary to the teaching which you have learned, and to turn away from them. For such persons serve not our Lord Jesus Christ, but their own belly, and by means of smooth and fair words they deceive the hearts of the innocent. For your obedience has reached everyone. I rejoice, therefore, in you; but I want you to be wise regarding what is good, and innocent regarding what is evil. May the God of peace crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Timothy, my fellow-worker, greets you, and Lucius, and Jason, and Sosipater, my kinsmen. I, Tertius, who wrote this epistle, greet you in the Lord. Gaius, my host and host of the whole Church, greets you. Erastus, the city treasurer, greets you, and Quartus, our brother. The grace of our Lord Jesus Christ be with you all. Amen.
Exposition on the Letter to the Romans
VERS. 25. *Now to Him who is able to strengthen you according to my gospel.*
Again he insists upon those who are weak, and directs his discourse toward them. For when he was rebuking, he used a general rebuke. But now, as he prays for them, he offers up a supplication. And when he says, "to strengthen," he signifies that they were not yet strengthened; but although they stood, they were nevertheless wavering.
*And the preaching of Jesus Christ, according to the revelation of the mystery kept secret for eternal ages.*
That is to say, He himself preached; and if He Himself preached, then the injunctions are not ours, but His commandments.
VERS. 26. *But now has been made manifest by the prophetic Scriptures, according to the commandment of the eternal God, unto obedience of faith.*
Here he releases the weak one from fear. For why do you fear, he says, lest you should fall away from the Law? This is exactly what the Law desires; this it had foretold from of old. But if you inquire why it is revealed only now, you are doing a dangerous thing, you who curiously investigate the mysteries of God and demand an accounting for them. Therefore, he added, "unto obedience of faith." For faith requires only obedience, not meddlesome curiosity. And when God commands, one ought to comply and believe, not to investigate matters curiously.
VERS. 27. *To the only wise God, through Jesus Christ, to whom be glory for the ages of ages. Amen.*
For it is not you alone, he says, but the whole world that believes in this way, receiving not a man, but God Himself as their teacher. Therefore, he added, "through Jesus Christ." For it was not only made known, D but also made firm. Both are His works. Therefore, it should be read thus: "To Him who is able to strengthen you through Jesus Christ." For he attributes both to Him, and not only both, but also the glory which is to the Father. Therefore he said, "to whom be the glory for..."
to the ages. Amen. A Again He gives glory, being struck with wonder at the incomprehensible nature of these mysteries. For not even now, since it has been revealed, is it possible to grasp it by human reasoning, but it must be apprehended through faith; for in no other way is it permitted. Well indeed does he say, "To the only wise God." For when you consider how He brought in the nations, and commingled them with those who had long since achieved righteousness, and saved those who were considered lost, and raised those who were unworthy of the earth up into heaven, and brought those who had fallen from this present life into that immortal and ineffable life, and made those who were trampled by demons equal to the angels, and opened paradise, and dissolved all their ancient evils—and all this in a short time, and by a path most easy and compendious—then you will recognize His wisdom: when, I say, you see the Gentiles suddenly learning through Jesus Christ that which neither angels nor archangels had known.
Ad Romanos, 350 verses. Written from Corinth.
EXPOSITION ON THE FIRST EPISTLE TO THE CORINTHIANS
C
ARGUMENT
When the Apostle heard that the Corinthians were suffering from grave dissension, caused by certain false apostles who were making divisions and schisms among them, he wrote this Epistle to correct all things. These, moreover, were their sins: First, that there were many factions among them, so that some were devoted to one as if they were wealthy, and to others as if they were wise and more capable of instructing them; Second, that they had taken their stepmothers, and did so without shame. Furthermore, they were so given to gluttony that they did not even abstain from meats sacrificed to idols. Others, again, contending and quarreling over money, entrusted themselves to pagan tribunals and courts. D There was also another sin among them: that they dined separately of their own accord in the churches and did not share with those in need. Besides these, they sinned in another way, becoming puffed up over the gifts bestowed upon them, and thereby falling from grace. For they were so disposed that they envied one another and were tearing the Church apart. Moreover, the faith regarding the resurrection was wavering among them. This was the subject matter of the Epistle, along with other things which it is not necessary to relate in detail.CHAPTER I
1, 2. Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the Church of God which is at Corinth; to them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, theirs and ours.
A Because they were being split into various factions, and some were being called by this person's name and others by that person's name—and this had robbed them of the ability to be called Christians—observe how, in the very opening, he reminds them of the name of Christ, saying: *Paul, called to be an apostle of Jesus Christ, to them that are sanctified in Christ Jesus, that call upon the name of our Lord Jesus Christ. Grace to you from God our Father and from the Lord Jesus Christ. I give thanks for the grace which was given you in Christ Jesus, according as the testimony of Christ was confirmed in you, expecting the revelation of our Lord Jesus Christ; who also will confirm you unto the end blameless in the day of our Lord Jesus Christ. Faithful is God, by whom you were called unto the fellowship of his Son Jesus Christ. Now I beseech you by the name of our Lord Jesus Christ.* See with what a series he weaves in [the name of] Christ; from which it is evident that he does not do this rashly or simply, but by the frequent repetition of this excellent name, he is forbidding them from every other surname and from the schism and naming that was taken from elsewhere.
Called, not ordained and instituted by himself, as you are teachers instituted by yourselves; but through Jesus Christ.
VERS. 4, 5. *Which was given you in Christ Jesus: that in everything you were made rich in him, in all word and in all knowledge.* By whom was it given? Was it by me, or by another apostle? By no means, he says, but by Jesus Christ. For this is exactly what "in Christ Jesus" means.
VERS. 6. *As the testimony of Christ was confirmed in you.* If, therefore, you have been confirmed and established by signs and grace, why do you now fluctuate in your mind?
VERS. 7. *So that you come behind in nothing in any grace.* He shows of how many goods they were about to deprive themselves by listening to false teachers.
*Expectantibus revelationem Domini nostri Jesu Christi,* [VERS. 8] *qui et confirmabit vos usque in finem sine crimine in die Domini nostri Jesu Christi.* D As if to say: Why are you in an uproar? Why are you troubled, as if Christ were not present? He is present indeed, and his day is at the doors. But there is need of much virtue and manifold labor, so that we may be able to arrive at the end. He calls it a "revelation," showing that, even if he is not seen, he exists and is present, even now, and will appear then.
VERS. 9, 10. *Faithful is God, by whom you were called into the fellowship of his Son Jesus Christ our Lord. Now I beseech you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing.* [indexed as 62] It is just as if he were to say: You have been called into the fellowship of the Only-begotten, and do you deliver yourselves up to men?
A What is worse than this misery? And how were they called? By the Father himself. For because he speaks continually of the Son, saying "by him" and "in him," lest they should think he speaks of Him as though He were inferior, he attributes these things to the Father himself. And that which he adds, "into the fellowship of his Son," is similar to that saying spoken elsewhere: "If we suffer with him, we shall also reign with him." B He makes these preparations in the passage now under consideration lest the vehemence of his rebukes should drive them to despair.
"And that there be no schisms among you." The mention of schism is a powerful word of accusation. For when a whole is divided into many parts, it not only becomes many things, but its unity is destroyed.
"But be perfectly joined together in the same mind and in the same judgment." Since he had struck them hard with the designation of "schism," he softens his discourse again, saying: "Be perfectly joined." It is as if he were to say: Do not think that I am advising you only toward a concord that consists merely in words; for I seek first that which comes from the mind.
"For it has been declared to me concerning you, my brethren, by those of Chloe, that there are contentions among you. Now I say this, that each one of you says." Again, by the designation of "brotherhood," he calls them to persuade themselves.
"I indeed am of Paul; and I of Apollos; and I of Cephas." It is not that they were designating themselves by the names of Paul or Cephas, but he transfers their names onto himself, C as he himself declares in what follows. He signifies by this that if they ought not to attach to themselves the names of Paul, or Peter, or Apollos, how much less those of others.
"And I of Christ." He does not blame this, that some were calling themselves for Christ, but that not all did so; as if Christ were given to only one part.
"Is Christ divided?" The meaning of this saying is: You are tearing Christ apart, he says. His body has been divided; it has been partitioned out among men, and he has divided the Church, and taken one part for himself, while granting the other to them.
"Was Paul crucified for you?" D You see the mind of one who loves Christ, how he now brings everything together under His name, showing with abundant clarity that this honor belongs to no one else. What was a sign of great care and benevolence, this he sets forth: the cross, the baptism, and the good things that come from them. For the creation of the world indeed demonstrates the philanthropy of God, but this is demonstrated most of all by the condescension of the cross.
"Or were you baptized in the name of Paul?"
A For since this became the cause of schisms—that they were called by the names of those who baptized them—he corrects this too, saying: "Were you baptized in the name of Paul?" For do not say, he says, "Who baptized?" but "In whose name?" For it is not the one who baptized, but into whose name one is baptized, that is sought. For He, he says, is the one who forgives sins.
VERS. 14-16. "I give thanks to God that I baptized none of you, except Crispus and Gaius, lest anyone say that you were baptized in my name. I also baptized the household of Stephanas. For the rest, I do not know if I baptized any other."
It is as if he were saying: Why do you grow insolent over baptizing, when I myself give thanks that I did not perform this task? B By these words, moreover, he prudently compresses their conceit, though certainly not the virtue of baptism—heaven forbid!—but the folly of those who boasted too much about baptizing. For baptism is a great thing indeed; but it is not the one who baptizes who makes it great, but the One who is invoked in the baptism. He explains, furthermore, the reason why he gives thanks: so that no one might say, he says, that "you were baptized in my name." Not that he was saying this concerning those people, but because he feared lest the malady of the evil might proceed to that point.
VERS. 17. "For Christ did not send me to baptize, but to preach the gospel."
Why then did you baptize? someone might say. I was not baptizing, he says, in opposition to the One who sent me, but I was doing this as something beyond my duty. C And just as in the case of the widows, even though the apostles said: "It is not right for us to abandon the word of God and serve tables," he served nonetheless, not as if contradicting them, but performing this duty too as something beyond his measure: so too did he conduct himself in this matter.
"Not in wisdom of word, that the cross of Christ might not be made void."
Having compressed the conceit of those who thought highly of themselves for baptizing, he shifts the discourse thereafter to those who were swelling up more arrogantly with external wisdom; and he arms himself more diligently against them. For to those who were puffed up when they baptized, D he said: "I give thanks that I baptized none of you," and "Christ did not send me to baptize," and he did not use his word either vehemently or in a contrived manner. But here, from the very beginning, he deals a great blow, saying: "that the cross of Christ might not be made void." Why then do you grow insolent, when you ought rather to blush? For if this wisdom wages war against the cross and contends with the Gospel, it is by no means appropriate to boast in it, but rather one ought to cast it away.
VERS. 18. "For the word of the cross is folly indeed to those who are perishing, but to those who are being saved, that is, to us, it is the power of God."
A For since it was likely that they, while the cross of Christ was being ridiculed by the Greeks, would try to resist and contend with their own wisdom, and would be troubled, Paul comforts those who are troubled by the things said by the Greeks, saying: "Do not consider it something strange and paradoxical. This is the nature of the matter, so that its power is not recognized by those who are perishing. For they are deranged and insane, and for this reason they utter insults, and find the salutary medicines burdensome."
"For it is written: 'I will destroy the wisdom of the wise, and the intelligence of the intelligent I will frustrate. Where is the wise man? Where is the scribe? Where is the debater of this age?'" B Since it destroyed itself beforehand, it is henceforth of no use. For when it ought to have displayed itself, and through created things to have perceived the Lord, it did not wish to.
"Has not God made foolish the wisdom of this world?" That is, he showed it to be foolish for the apprehension of faith. For because they boasted greatly in it, he rebuked it sharply; for what kind of wisdom is it, when it cannot find the sum of good things?
"For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of the preaching to save those who believe." C In that which is visible through works, through which He wished to be known. For this reason He fashioned these and so many things, that the Creator might be marvelled at in proportion to the things seen. Great is the heaven, and infinite the earth. Marvel, therefore, at Him who has made them. For this great [work] is the work of His fingers. And concerning the earth it is written that He made the earth as nothing. Since, therefore, through this wisdom the world did not wish to know God, through the folly which the preaching is thought to be, He was pleased to save it, not through logical arguments, but through faith; henceforth, where there is no need of human wisdom.
"Since both Jews ask for signs and Greeks seek wisdom; but we preach Christ crucified, to Jews indeed a stumbling block, and to Gentiles folly; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." D When we say, he says, to the Jews, "Believe," they say, "Raise the dead; heal the demon-possessed; show us signs." But we, instead of these things, what do we say? That the One who is preached was crucified and died. This is sufficient not only to not attract those who are unwilling, but even to turn away those who are willing. But nevertheless, it does not turn them away, but rather attracts them. Again, the Greeks demand of us the art of speaking and the skill of sophisms; but to these too we preach the cross, and that which to the Jews seems...
A foolishness, this is, to the Greeks, stupidity. When, therefore, we not only do not provide what they ask, but actually say the opposite of what they seek, and then they are convinced through opposites, how can the power of Him who is preached not be unspeakable to them?
"For the foolishness of God is wiser than men."
He speaks of the "foolish" and "weak" regarding the cross, not that the thing is so in reality, but because it so *appears*. For He answers according to their own opinion. For that which the philosophers were unable to accomplish through syllogisms, this supposed foolishness has achieved.
"And the weakness of God is stronger than men."
For whence could unlearned and illiterate men have undertaken such great things, and in a short time arrayed themselves against the whole world, had not a certain divine power been with them, directing the things that were being done?
"For consider your calling, brethren, that not many are wise according to the flesh."
That is, according to outward appearance, and according to this present life, and according to worldly education. But lest he contradict himself—for there were, among them, both wise men and some nobles—he added, "not many." For even if He had accepted these as well, the others were far more numerous. Why indeed? Because he who is wise according to the flesh is full of much conceit; and this man becomes a fool when he is unwilling to cast aside corrupted doctrine.
"Not many powerful, not many noble."
For these are filled with pride; and nothing is as useless for the accurate knowledge of God as being addicted to conceit and wealth.
"But God chose the foolish things of the world that He might shame the wise."
This is the greatest mark of victory, when He conquers through unlearned and illiterate men. For the Greeks are not shamed so much when they are vanquished by wise men.
"And God chose the weak things of the world to shame the strong; D and God chose the ignoble things of the world and the things that are despised."
For He called not only the unlearned, but also the needy, and the contemptible, and the obscure, that He might bring down those who are in positions of power.
"And the things that are not, that He might bring to nothing the things that are."
And whom does He call the "things that are not"? Those who are considered to be nothing because of their great poverty. In this way He displayed His power, by bringing down the great through those who were considered to be nothing.
"That no flesh should boast before God."
For God does all these things for this reason, that He might curb [their] pride...
so that he might suppress boasting. For from this sin was born; for they contended that they were wiser than the laws of God, being unwilling to learn them as they were established by Him, and for this reason they did not learn them at all.
VER. 30. "But of Him are you in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption."
You are sons, he says, of God, having become this through Christ. For since he said, "The foolish things of the world God has chosen, and the base things," he shows that they are nobler than all, having God as their Father. And of this nobility, he says, not this or that person, but Christ Himself is the author, who made us wise, and righteous, and holy. For this is what is meant by these words: "Who became for us wisdom and sanctification and redemption."
VER. 31. "That, as it is written, He who glories, let him glory in the Lord."
CAP. II.
VER. 1. "And I, when I came to you, brethren, came not with excellency of speech or of wisdom, declaring to you."
For this reason, he also vehemently attacks the wisdom of the Greeks, B so that he might persuade men of this: just as it is also right to glory in the Lord. For when we seek from ourselves things that are above ourselves, nothing becomes more foolish, nor more feeble than us. For it is possible for anyone to have a sharpened tongue, but it is impossible [to have] strong doctrines.
"The testimony of God."
That is, the preaching, by which we testify, he says, that He was crucified and died for us.
VER. 2. "For I determined not to know anything among you, except Jesus Christ, and Him crucified."
He says this to mean that he is entirely devoid of external wisdom. For I did not come weaving arguments, he says, nor sophistries, nor saying anything else to you, except that Christ was crucified.
VER. 3. "And I was with you in weakness, and in fear, and in much trembling."
He alludes to the dangers, and the plots, and being driven out day by day. This, however, is not a crime for Paul, but a weakness of nature, yet it is a praise of his resolve, that although he feared death and blows, he did not commit anything unworthy because of this fear.
VER. 4. "And my speech and my preaching were not with persuasive words of human wisdom."
That is, bringing forward nothing of that external C wisdom.
"But in demonstration of the Spirit and of power."
He refers to the operations which he performed through the Spirit.
A For who, upon seeing the dead raised and demons driven from bodies, would not have accepted it?
"That your faith might not be in the wisdom of men, but in the power of God." He clearly proved, through everything, how much profit comes from simplicity, and how much detriment wisdom produces. For the latter would empty the cross of Christ (whence he says, "That the cross of Christ may not be void"), while the former proclaimed the power of the cross.
VERS. 6. "Howbeit we speak wisdom among them that are perfect."
Having first called the wisdom of God "foolishness" according to their opinion, he then shows that it is true wisdom. For when he who is thought foolish, and whose preaching is thought foolish, overcomes the wise, he does not overcome wisdom through foolishness, but through a wisdom that is more perfect, and so great and so much greater, that the other is henceforth considered foolishness. By "wisdom" he means the preaching and the mode of salvation, that we are saved through the cross. By "perfect" he calls those who have believed. For they are indeed perfect who, knowing that human things are very weak, despise them and disdain them.
B 67. "Howbeit we speak wisdom, not the wisdom of this world, nor of the princes of this world, that come to nought."
For what utility does external wisdom bring, which only combats the things of this world, does not proceed further, and is not even able to benefit those who are imbued with it? Here, by "princes of this world," he does not mean any demons, but philosophers, orators, and writers of discourses. For they were powerful in authority and were often considered princes of states. He called them "princes of the world" because their rule does not extend beyond the present age; for which reason he added, "who come to nought."
VERS. 7. "But we speak God's wisdom in a mystery, even the wisdom that hath been hidden."
He calls the dispensation a "mystery," because neither Angel, nor Archangel, nor any other created power knew it before it was accomplished. Wherefore he says elsewhere: "That the manifold wisdom of God might be made known through the Church unto the principalities and powers in the heavenly places." C
"Which God foreordained before the worlds."
He says this to show God’s care for us. For those are considered to honor and love us most who have long since prepared themselves to do us good.
"Unto our glory."
That is, for our glory which is hidden— D
VARIOUS READINGS. * Emending from Chrysostom as above.
A when no one before us had learned the mystery of the heavenly powers.
"Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." He alludes to Pilate and Herod; for regarding Pilate, the Scripture says that he did not know it. And it is also credible that Herod did not know it either. But if any one should say that this is spoken concerning the Jews, he would not be wrong; for neither did they know. They knew Christ, indeed, but they did not know the dispensation in that very matter; that is, they were unaware of what his death and cross intended. For this reason, he did not say "They do not know me," but "They know not what they do"—that is, they are utterly ignorant of the dispensation which is being B accomplished, and they are ignorant of the mystery. For they do not know that the cross is thus to shine, and that it will be the salvation of the world, and reconciliation to God for men. He aptly called him "Lord of glory," since the cross is thought to be a sign of ignominy.
"But as it is written: Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." Having spoken of the cross and him who was crucified, he shows by this testimony what things are reserved for those who have known him and have confessed him as Lord. And by "Lord of glory," I mean him who was fastened to the cross.
"But God hath revealed them unto us by his Spirit." Not by external wisdom; and at the same time he shows the magnitude of the honor bestowed upon us, in that we have learned through his Spirit. For had not the Spirit, to whom the secrets of God are open, revealed them, we would never have learned them.
"For the Spirit searcheth all things, yea, the deep things of God." In this place, "searcheth" is indicative not of ignorance, but of accurate knowledge; for he uses this same C expression when speaking of the Father, saying: "And he that searcheth the hearts."
"For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God." Perhaps he is speaking regarding the knowledge of the Spirit, showing that it equates to the knowledge of God just as a man's knowledge equates to the man himself.
"Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." He shows that he learned everything thence. D
VARIOUS READINGS. c Chrysostom, emending.
with spiritual.* When there is anything spiritual and arcane, we bring forward testimonies from spiritual things; for example, when I say that Christ rose again, and that He was born of a Virgin, I bring forward testimonies and types and demonstrations: the delay of Jonah in the belly of the whale, and his subsequent liberation; the births from those who were barren, of Sarah and Rebecca and others. Again, when I say that Christ was generated from a Virgin, I propose the budding of trees in Paradise, which happened without any seeds being cast, without rains having been sent down, and without the furrow being cut. For the things to come were being formed and delineated in the former ones, as in a shadow, so that these things might be believed when they came to pass. And again I show how men were produced from the earth, how the woman was produced from man alone, and B in neither case by intercourse; how the earth itself germinated from nothing, the power of the Creator being sufficient for all things. In this way I compare spiritual things with spiritual, and I have absolutely no need of that foreign wisdom, nor of reasonings, nor of contrived arguments.
VER. 14. *But the animal man perceiveth not the things that are of the Spirit of God.* He is animal who attributes everything to the reasonings of the soul, and does not think that he needs any help from above; which is clearly of madness. For God gave us reason that it might learn and ask for the things that are from Him, not that it should think itself sufficient for itself.
*For it is foolishness unto him.* C This, however, is not from the nature of the thing, but because of the infirmity of him who is not able to reach the magnitude of these things through the eyes of his soul.
*And he cannot understand, because it is spiritually examined.* He explains the cause of this, and says that the things which are spoken require faith, and that it is impossible for them to be grasped by reasonings, since their height exceeds the smallness of our thought.
VER. 15. *But the spiritual man judgeth all things: but he himself is judged of no one.* For just as he who sees perceives all the things that are in the blind man, but no one of those who lack sight perceives the things that are of the one who sees: so we also know our own things, D and all that pertains to the unbelievers; but they do not know our things in the same way. Moreover he says, "judgeth," that is, "convicts." For it is known to us what the nature of present things is, and what the worth of future things is; and that futures are immortal and immovable, while present things are subject to corruption and are temporary.
VERS. 16. *For who hath known the mind of the Lord, that he may instruct him?* Having said that the animal man perceives nothing, he adds a proof for this statement, saying: and clearly indeed he knows nothing at all. For he has by no means known the mind of the Lord; that is, the manifestation of the Spirit: because to the faithful, with the present...
A situation, there is also an indwelling knowledge of future things. But that expression, *Who shall instruct him?*—he added this not nakedly and simply, but in relation to those things which he had just said, namely, that the spiritual man is judged by no one. For if no one of the animal men can know the mind of Christ, much less could he be able to teach and correct him. For this is what is signified by the word *instruct*.
*But we have the mind of Christ.* That is, the spiritual knowledge with which we have been imbued regarding matters of faith, so that we are not judged by anyone in the meantime. For it is impossible for the animal man to know divine things.
CHAP. III.
*Vers. 1, 2. And I, brethren, could not speak to you as to spiritual, but as to carnal. As unto little ones in Christ I gave you milk to drink, not meat; for you were not as yet able.*
Having laid low the wisdom from without, and having cast down all its pride, he approaches a different topic. For B they might have answered: "If we were preaching the tenets of Plato, or Pythagoras, or any other philosopher, you would rightly use a lengthier discourse against us. But since we preach the things of the Spirit, why do you bring to us, up and down, a foreign wisdom?" How, then, does he meet this argument? Listen, I pray. *And I, he says, could not speak to you as to spiritual.* The meaning of this statement is of this sort: Indeed, even if you were perfect in spiritual matters, not even thus would it behave you to be puffed up, nor to proclaim your own things, as if you had discovered them from yourselves. But now, you do not even know those things as it is right to know them, but you are mere beginners and the last of all, to such a degree that, even if on account of external wisdom you conceive a great opinion of yourselves, this is shown to be now nothing, and even opposed to you. But if you fail in spiritual matters and in these things, you stand in the very last place.
*But neither can you yet. For you are yet carnal.* Therefore they could not, because they would not. That which brought accusation upon them, indeed, but cleared the teacher.
*Vers. 3. For whereas there is among you envying and contention, are you not carnal, and walk according to man?*
He describes the manner by which they had become carnal.
*Vers. 4. For while one saith: I indeed am of Paul; and another: I, of Apollo; are you not men?*
He shows that this not only did not profit them in the least, nor caused them to receive anything, but rather served as an obstacle so that they might not be increased with greater things: for emulation had made them carnal. And this, that they were carnal, did not permit them to hear more sublime things.
*What then is Apollo? and what is Paul?*
Having verified what he had said by the series of events, he now proceeds more openly to his rebuke, and as—
A he takes away all harshness, and does not allow them to be angered at what is said. For if Paul is nothing, and yet he was not indignant, much less did it behoove them to take it amiss.
*Vers. 5. Ministers by whom ye believed.* If therefore, he says, you are ministers of another, why do you yourselves usurp the dignity, and give the title to the disciples from yourselves?
*And to every man as the Lord gave.* This, he says, even the little that we have, we do not have from ourselves, but from God who entrusted it to us.
*Vers. 6. I planted, Apollo watered; but God gave the increase.* That is, I first sowed the word, so that the seeds might not wither under temptations. Apollo added what was his own. But the whole B has become the work of God.
*Vers. 7. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.* See, I pray you, how he comforts them. First, indeed, he brings in the contempt for his own person—*For who is Paul?* he says—and secondly, by referring the whole to God, who has given all things.
*Vers. 8. Now he that planteth and he that watereth are one.* Another argument again for their healing; and through this he also effects another thing: that they should not be puffed up against one another, but that they should know that they themselves are able to do nothing without God who giveth the increase. And having said this, he has neither allowed those who labor much to rise up against those who have performed less, nor, on the other hand, those to envy those who perform more.
*And every man shall receive his own reward according to his own labor.* Since, indeed, they would become more sluggish/lazy if they thought that it would make no difference whether they labored much or little, observe how he corrected this, saying that "everyone shall receive his own reward according to his own labor," as if he were saying: Do not fear that I said, "they are one," as though they are not one in respect of their labors. For they are performing the work of God, yet each shall receive his own reward according to his own labor.
*Vers. 9. For we are laborers together with God.* He makes them still lighter and more eager, and stirs up a greater fervor for working.
*Ye are God's husbandry, ye are God's building.* Therefore, it is fitting to receive your appellation not from those who cultivate you, but from God Himself. For a field is not called by the name of the farmer, but by that of the master of the house; just as also a building is not of the craftsman, but of the master. But if you are a building, this must not be destroyed; otherwise you would not be a building. But if you are a building, you must take heed that you are not torn apart, but be walled in by the one enclosure of concord. D
A "According to the grace of God which is given to me, as a wise architect, I have laid the foundation." He calls himself wise here, not out of boastfulness, but to present himself as a pattern, and to show that it is the mark of a wise man to lay the one foundation. Observe, therefore, how he shows moderation. For having called himself wise, he did not allow this to be his own, but offered his entire self first to God, and then in that way called himself wise. For, he says, "according to the grace of God which is given to me."
"But let another build upon it. But let each one take heed how he builds." Here, finally, he casts them into the struggle concerning their way of life, since he had once joined them together and made them into one.
B "For no other foundation can any man lay than that which is laid, which is Christ Jesus." What he says has this meaning: I have proclaimed Christ; I have provided for you the foundation: take heed how you build; not for empty glory, not by drawing disciples away toward men. Let us not, therefore, pay heed to heresies. For no other foundation can any man lay than that which is laid. On this, however, let us all the more build, and let us cling to it as the foundation.
"But if anyone builds upon this foundation, gold, silver, precious stones, wood, hay, stubble." He has clearly shown the foundation by saying that it is Christ. And it is clear that the building is spoken of in terms of good deeds. The variety of the material of the things built signifies the multiform C will of those who are at work; since some are more zealous, while others are more sluggish; some are more precise, while others are more negligent; some accomplish lesser things, while others accomplish greater; and some commit more serious, while others commit lesser, offenses.
"Each man's work will be made manifest. For the day will make it clear, because it is revealed in fire; and the fire will test what sort of work each man's is." He strikes them with fear by means of things to come, announcing to them that terrible day of the divine judgment, when the Judge is sitting, and a river of fire flows before Him.
"If any man's work survives, which he has built thereon, he will receive a reward. If any man's work is burned up, he will suffer loss." The meaning of these words is this: if anyone leads a depraved life D while having the right faith, his faith will not benefit him so as to save him from being chastised when his work is burned up. And what he says, "is burned up," means it will not withstand the force of the fire, but just as if someone wearing golden armor were to pass through a river of fire, he would emerge more radiant. But if he has...
A been loaded down with stubble, he not only gains nothing from it, but also loses his own self; the same also happens in the case of works.
« But he himself shall be saved, yet so as through fire. »
The meaning of this thought is as follows: it does not mean that he himself will perish in such a way as to be reduced to nothing, as his works are, but rather that he will remain in the fire. He calls the state of being preserved "salvation"; for this reason, he added, "as through fire." For it is our custom to say that something is "saved in the fire"—namely, materials that are not immediately consumed or turned to ash. It is as if he were to say: "Do not, when you hear 'fire,' think that those who are burning pass into non-existence." Do not be surprised that he even calls the punishment itself by that name. It is his custom to use fair names for things that sound grievous, such as when he says, "Sin reigned"—even though the name of kingdom is a term of honor. Thus, here too, by saying "he will be saved," he alluded to B nothing other than the intensity of the punishment; it is as if he had said, "He himself, however, will remain, being punished eternally."
VERS. 16, 17. « Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone violates the temple of God, God will destroy him. »
After having instilled terror of the future day, he also makes them afraid of the present. For he now strikes at that incestuous man, not yet openly, but vaguely, pointing out his depraved manner of life, and increasing his sin by the gift of grace that had already been bestowed upon him. Furthermore, the words "God will destroy him" are not the expression of one cursing, but of one foretelling what is to come.
« For the temple of God is holy, which you are. »
The fornicator, however, is profane. But lest he seem to be aiming directly at him, he added, "which you are." C
VERS. 18. « Let no one deceive himself: if anyone among you seems to be wise in this age »
Having set aside some things against the fornicator, he is anxious to return to his assault upon secular wisdom.
« Let him become a fool, that he may become wise. »
He commands him to become, as it were, dead to the world. For if this death does no harm, but rather profits one, being a cause of life, so too he commands one to become a fool to this age, thereby procuring for us true wisdom. He becomes a fool to the world who disdains external wisdom and is most firmly convinced that it contributes nothing to the grasp of truth; and just as poverty, according to God, prepares for divine riches, and humility for exaltation, so too the fact that one becomes a fool makes one wiser than all others. D
VERS. 19. « For the wisdom of this world is foolishness with God. »
For it not only contributes nothing, but actually hinders. Therefore, it is necessary to abstain from it, as it is harmful.
A For it is written: « He who comprehends the wise in their craftiness. » He is not content with his own proofs, but adds testimony. The meaning of this passage is of this kind: Since they abused wisdom, he says, so as not to beseech God, by this very same thing he convicts them, that they have the greatest need of God. How and in what way? Because since they became fools through it, they were rightly caught by it. For those who thought they did not need God were brought into such necessity that they subsequently appeared inferior to fishermen and the unlearned.
« And again: The Lord knows the thoughts of men, that they are vain. »
When, therefore, he says, the only wise God passes such a judgment upon them and pronounces such a sentence, what other demonstration of their extreme madness B do you seek?
« So that no one should boast in men. »
External wisdom, he says, is proven to be a punishment and retribution: why then do you boast in your teachers as if they were wise?
« For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. »
He exalts the order of the disciples. And what he says is this: Since you have become children of Christ, according to the words, « Behold I and the children whom God has given me, » spoken by Christ himself, therefore all things have been given to you, he says. For even if you mention teachers, even if you mention this one or that one, even if you mention the first of the apostles, or even the world itself—all things are for your sake. Why then, he says, do you devote yourselves to men? C But as for "the world," he says, it is because the world was created for the sake of man; and "life" is similar. But to remain in the flesh is necessary for your sake. And as for "death," he says, that even if we are handed over to death while preaching to you, we still love your salvation. But "things present" and "things to come" signify the gifts granted to them and those that are to be granted. For there has been granted, in this present life, the remission of sins, the pledge and earnest of the Spirit, namely the gifts which the Spirit works. That they will also obtain future goods is beyond doubt, because of the One who said, « Come, you blessed, inherit the kingdom prepared for you. » D
« For all things are yours; and you are Christ’s; and Christ is God’s. »
Both things present and things to come, and the day, and life, and death, and the world, will be yours, he says, because you have believed in Christ, who is the Son of God.
CHAPTER IV.
A Ver. 1. "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God." Therefore, do not leave the Master, he says, and be called by the names of the servants.
Ver. 2-5. "Moreover it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God."
B That is to say: that one may not claim for himself the things of the Master.
Ver. 6. "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another."
As long as it was necessary to use harsh words, he composed his discourse as if he himself were the one hearing these things. But since it was necessary to relax at last, he therefore uncovers the persons concealed under the appellation of himself and Apollos. This he did, moreover, to show that it would by no means have happened, had he spoken to them directly, that they would have learned all that it was necessary for them to learn, or that they would have accepted his purpose, being vexed at what was being said. But now, because they revered Paul, they easily endured the rebuke. What, then, is that: "Not to think above that which is written"? We read the scripture: "Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?"
Ver. 7. "For who maketh thee to differ from another? and what hast thou that thou didst not receive?"
C Having omitted the subjects, he now turns to the leaders. The significance of his words is this: Whence is it manifest that you are worthy of praise? Has a judgment been made? Has an examination proceeded, and a diligent probation, and an accurate inquiry? But you cannot assert even this. And if, indeed, men favor you with their calculations, their opinion is not correct; nor ought you to have been exalted in this way. For you have nothing of your own, but have received everything from God.
"Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?"
D Yet, you have received it, he says, and for this reason you think highly of yourself? Rather, for this very reason you ought to have behaved modestly. Because that which is given to you is not yours, but belongs to Him who gave it. For if you have received, you have received from Him; and if you have received from Him, you did not receive anything that was your own. But if you have received what was not your own, why do you indulge in ostentation, you who have what is not your own?
"Now you are full; now you have become rich." A He says "now" well, showing from the time that their opinion was improbable and unreasonable.
"You have reigned without us; and would to God you did reign, that we might also reign with you! For I think that God has displayed us, the apostles, last, as men appointed to death." B Since he intended to cast down their pride and show that for these things one ought not to boast but rather to be ashamed, he first covers them with shame by saying, "Now you are full." And then, saying again, "You have reigned without us," he signifies something such as this: I say, he declares, that the present time is not one of honor or glory, which you are enjoying, but one of suffering insults and being persecuted, which we are enduring. If this is not the case, but the time for rewards is here, then you—who are the disciples—have obtained a kingdom, while we—who are the teachers, and who before all others ought to have received the reward—have become not only the last of you, but even as men "appointed to death," that is, condemned; we live throughout in dishonor, in dangers, and in famine. We are insulted, driven about as fools, and endure the irreparable. These things he said that he might make them realize from this that they ought to emulate the deeds of the apostles—the dangers and the insults, not the honors and the glories. For the preaching of the Gospel demands not those things, but these.
"That we have been made a spectacle to the world, and to angels, and to men." C We do not suffer these things in one city or in one part of the world, he says, but everywhere and for all reasons. And by "to angels," he signifies that our struggles are of such a kind as to be worthy of the gaze of angels. Observe, however, how he disparages himself, and how, on the other hand, he makes himself great; and how, in the very things by which they were puffed up, he shows them to be contemptible. For because it seems more humble and vile to be considered fools than to be seen as prudent, and to be weak than to be strong, and to be ignoble than to be seen glorified: and since he was going to throw the former upon them while he claimed the latter for himself, he therefore demonstrates that these are better than those, inasmuch as because of them he turned not only the multitude of men, but also of the angels, toward the spectacle of himself and his own.
"We are fools for Christ's sake, but you are prudent in Christ. We are weak, but you are strong. You are honorable, but we are without honor. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands." D Again, he said this also to put them to shame. For since they were beaten and dishonored, while the others were honored and supposed to be wise, how is it possible, he says,
that those who preach such things A should be suspected of being in opposition?
That is to say, they do not recount ancient events, but rather things which the present time bears witness to for me. — Regarding those who live in luxury. — "We are driven out," he says, with regard to those who are rich. — Regarding the false apostles, who neither endure labor nor risk, but seek their own profit.
« Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we have been made as the filth of the world. »
No one, he says, can say that we are indignant at these things. For we repay those who treat us evilly with the opposite; and it is a great thing to bear suffering bravely while we are being badly harassed. We, however, not only achieve this, but we also rejoice and exult.
« The offscouring of all things until now. »
Not [the offscouring] of those who persecute us, but of those for whose sake we suffer these things.
VERS. 14. « I do not write these things to shame you, but as my beloved children I admonish you. »
Since he saw that the wound he had inflicted was bitter, he immediately healed it: "I do not write these things," he says, "to shame you." He acknowledges what was done; yet not with a bad and hateful mind, but rather as one who is friendly and anxious for their amendment.
76 VERS. 15. « For though you might have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus I have begotten you through the Gospel. »
He does not explain his own dignity in this place, but the preeminence of his love; indeed, he did not treat them harshly, since he added "in Christ," and allowed those others to have done many things on their behalf (for this is what a tutor does), C while reserving the intensity of his love for himself. For a father manifests such a quality. — I do not attribute this to myself. But again, he strikes at those who would arrogate to themselves the praise of teaching.
VERS. 16. « Therefore I urge you, imitate me, just as I also imitate Christ. »
He does not speak this to exalt himself, but to show that virtue is easy.
VERS. 17. « For this reason I have sent Timothy to you. »
Because I spare you as children.
« Who is my beloved and faithful son in the Lord. »
By these words he reveals his affection, and so prepares them to regard him with reverence. And he did not simply say "faithful," but "in the Lord"; that is, in those things which pertain to the Lord.
« He will remind you. »
He did not say "he will teach you," lest they be indignant at being taught by him.
« Of my ways in Christ, as I teach everywhere in every Church. »
That is to say, [my] administrations, dangers, customs, D rules, apostolic decrees, and all other things. For since he had said, we are naked, and
A we are buffeted, and are unstable; and all these things, he says, he will recount to you. Then, carrying his discourse back to higher things, he added, which are in Christ, after his custom attributing everything to the Lord, and showing at once that men have nothing, and that all things are accomplished with the help from above.
VERS. 18, 19. « As though I would not come to you, some are puffed up. But I will come to you shortly, if the Lord will. » Since he was about to move to the accusation of the fornicator, he brings in words full of indignation, not that he himself suffers the violence of anger, but to correct them. And leaving the fornicator aside, he speaks to the rest, not deeming that man worthy even of words from him. He shakes their arrogance with the charge of ambition, as having abused the absence of the teacher to be insolently puffed up. B
« And I will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power. » [VERS. 20.] For their pride was not from right actions, but from the absence of the teacher; and he did not say, I will know [your] wisdom, but the power. It is as if he were saying: It is not by eloquence that we have prevailed, but because our teaching is divine, and we announce the kingdom of heaven, providing the greatest proof through the signs which we perform by the power of the Spirit.
« What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? » This word contains both the fearsome and the gentle. But what is «with a rod»? In punishment, in retribution; but observe also the philosophy of Paul. For though he himself had the power of both this and that, he nevertheless grants both to others, saying, «What will ye?» The matter lies with you, he says. C
CHAP. V.
VERS. 1. « It is reported commonly that there is fornication among you, and such fornication. » He did not say, Fornication is dared, but, Fornication is reported. And the «among you» is said emphatically, that is, among you believers, who have enjoyed such mysteries, who have been called to heaven.
« As is not so much as named among the Gentiles. » For he always reproaches the faithful by comparison with the Gentiles. For he also writes to the Thessalonians, saying: «Let every one of you know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles which know not God.» 1 Thess. iv, 4, 5.
« That one should have his father's wife. » D He did not say, stepmother, but, father's wife, that he might strike more severely.
« And ye are puffed up? » As if he were saying: Do not say to me that it is one man who has committed fornication; the crime has become common to all. Common to all
I say, not as regards the sin, but as regards the teaching. Although he did not state this in so many words, he left it in the midst, so that it might strike more deeply. One of the teachers, however, was the one who had committed fornication. A « And ye have not rather mourned, that he that hath done this deed might be taken away from among you? » Because the accusation, he says, has advanced into the common body of the Church. He does not say, "And have ye not rather cast him out?" but as in the case of some disease and pestilence, he declared that there was need of mourning.
VERS. 3. « For I verily, as absent in body, but present in spirit. »
He does not bid them wait for his arrival, nor for them to defer it entirely, so that the business might be transacted then; but as if some pestilence were to be driven away from afar, which would creep through the whole body, he hastens to check the crime. Whence he also subjoins: « I have judged already, as though I were present. » That which he said was not only to urge them to render a sentence of condemnation, and to prevent them from entering into any other counsel; but also to terrify them, as one who clearly perceived the things that were to come and whatever was to be ordained by judgment. For this is also what he signifies by being « present in spirit »: just as Elisha was present to Gehazi, when he said: « Went not my heart with thee? » B
VERS. 4, 5. « I have judged already, as though I were present, him that hath so wrought this, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan. »
He does not permit them to think of anything else. For I have already brought forth the sentence, he says, as though I were present. Then, that his authority might not seem too great, see how he makes them co-participants in the judgment, by saying, « when ye are gathered together. » And the phrase, « in the name of our Lord, » that is, him who hath done despite to the name of Christ, who after he had become a believer and was called by that name, dared to commit such things, deliver him unto Satan. And he rightly said « deliver unto Satan, » but not "surrender," as if opening to him the doors of repentance. And again, « such an one, » as one not even to be endured, nor even to be mentioned by name. C This is, according to God: not occupied by human opinion; that is, the very name of Him who gathers you together, for whose sake you come together. Again, he sets himself before them, so that when they judge, they may cut him off as if he were present, and no one may dare to deem him worthy of pardon, knowing that Paul will know the things that are said.
That is, either Christ can grant such grace to us, that we are able to deliver a man to the devil: or that He Himself also joins with us in passing sentence against him.
« For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus Christ. » D
A That He may scourge him with a grievous ulcer or some other disease; and this likewise was done with God's approval, so that his flesh might be chastened. For because from the flesh desires are born, He chastens it, so that the spirit may be saved. But by reminding them well and opportunely of that [future] day, He makes them themselves come more readily to provide the remedy. Already, too, He appears to be laying down laws for the devil, not permitting him to proceed further; just as God also said to him concerning Job: "Yet spare his life." B
« Your glorying is not good. » He adds another rebuke, extending his speech to those whom he declares to have been the cause, so that the man did not repent, since they were boasting about him.
« Know you not that a little leaven leaveneth the whole lump? » By this he signifies that he is not doing this only by sparing him, but also for their own sakes. It is as if he said: Even if he alone committed the sin, yet if it is neglected, it can corrupt the whole body of the Church hereafter. For when the man who first sinned does not pay the penalty, others quickly commit the same crimes.
« Purge out therefore the old leaven. » That is, this wicked man. Or rather, he is not speaking only of him, but also hints at others. For not only is fornication an old leaven, but all wickedness. And he did not say, "Purge," but "Purge out" C (ἐκκαθάρατε); which is, purge with care, so that not even a remnant, not even a shadow of such things remains.
« That you may be a new lump, as you are unleavened. » He declares and clearly indicates that the wickedness was not prevalent among very many. Yet if he says, "As you are unleavened," he does not mean by this that all were pure, but as it behooves you to be.
« For Christ our Passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. I wrote to you in an epistle not to company with fornicators. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters. » He reminds them again of the benefits. For the present time, he says, is that of a feast. But why does he speak of leaven again, except that our life is such? D
« Otherwise you must needs go out of the world. But now I have written to you not to company with any man that is called a brother, if he be a fornicator, or covetous. » For, lest they should think that he had not commanded this to them as to those who were less perfect, and that they as "perfect" would essay to do it, he shows that it is not possible
to do this, even if they should strive with all their might; for, he says, one would have to seek another world. A "Either serving idols, or a reviler, or a drunkard, or a rapacious person, with such a one not even to take food." Here he inserts and anticipates the discourse which he is about to have a little later, specifically concerning meats offered to idols.
VERS. 12. "For what have I to do with judging those who are outside? Do not you judge those who are inside?"
He calls Christians those who are inside, and Gentiles those who are outside.
VERS. 13. "But those who are outside God will judge."
For when he had said, "What have I to do with judging those who are outside?" lest anyone should think that they are let go with impunity, he institutes for them another tribunal, more terrible than this. He said this, at once to terrify those and to console these; and he shows that this temporal punishment snatches them from the eternal. Which he also declares in another place, saying: "But when we are judged, we are chastised, that we may not be condemned with this world" (1 Cor. XI, 32).
"And take away the evil from among yourselves."
He brings a testimony from the Old Testament, to show that this is no innovation, but was long ago handed down to the lawgiver. B
CAP. VI.
VERS. 1. "Dare any of you, having a matter against another, to be judged before the unjust, and not before the saints?"
Since he had been discoursing about the avaricious, burning with the care of correcting sinners, he does not endure to keep the order; but he corrects again the sin which had been brought into the middle of the order of his speech, and thus returns to what had preceded. But see how, by explaining the matter in its own terms, he both dissuades and blames. What he says has this meaning: In any case, it is not proper now to contend in judgment before the unjust. C For is it not absurd to choose an enemy, by whose work you might be reconciled to a small-minded friend? Or why are you not ashamed and do you not blush, when a Gentile sits judging a Christian? And it was excellent that he did not say, "before the unbelievers," but, "before the unjust." For since his discourse was about justice—and those who contend in judgment seek nothing so much as that their hearers should have a great regard for equity—he therefore deters them with these very words: What are you doing, O man, you who suffer the contrary of what you desire, and, for the sake of obtaining justice, permit yourself to be judged by unjust men? He signifies that this is an audacious and iniquitous deed. D He shows that the act is one of audacity and lawlessness.
A "Or do you not know that the saints will judge the world?" A Because it seemed contemptible to have matters judged among the faithful, who were unlearned men and inexperienced in many affairs, observe how he also manages this point. It is as if he were to say: "You who are then to judge them, why do you now permit yourself to be judged by them?" For the saints judge the world, not by sitting and demanding an account, but by condemning. Therefore he adds, "in you the world is judged." He did not say "by you," but "in you"; just as when Christ says: "The queen of the south will rise and will judge and condemn this generation" (Matth. XII, 42). And: "The men of Nineveh will rise and will condemn this generation" (Ibid. 41).
"And if in you the world is judged." So that he may not seem to be speaking of others, see how he makes the address common to them.
"Are you unworthy of the smallest tribunals?" This matter, he says, brings shame and disgrace upon you. For since it was likely that they would be ashamed when judged by the faithful, he says, on the contrary, that it is a disgrace to be judged by outsiders. For these are the "smallest" in the assembly, not those others.
VERS. 3. "Do you not know that we shall judge angels? How much more the things of this life?" He is speaking of those angels concerning whom Christ says: "Go into the fire which is prepared for the devil and his angels" (Matth. xxv, 41). Moreover, the Apostle himself also says that his angels—the angels of Satan, clearly—transform themselves as ministers of righteousness (I Cor. XI, 15). But again he says of these, "we shall judge," that is, we shall condemn. For when those incorporeal powers are found to possess less than we who are clothed in flesh, they will pay a more severe penalty.
VERS. 4, 5. "If, therefore, you have trials concerning worldly matters, set those who are contemptible in the Church to judge; I say this to your shame." He uses hyperbole to teach that it is not at all proper to litigate before outsiders; and he dissolves the objection that seemed likely to be raised, in these words: "Why do you say that there is no one among you wise, nor fit to settle disputes? What indeed is this?" For even if no one is wise, entrust it nonetheless to the least of them. But the phrase, "I say this to your shame," is that of one refuting their objection, as it is false and vain.
"Thus, is there not one wise man among you who will be able to judge between his brother? But brother contends with brother, and this before the infidels?"
VERS. 7-9. "Now, therefore, there is a total failure among you, that you have lawsuits with one another. Why do you not rather suffer injustice? Why do you not rather suffer fraud? But you do injustice and commit fraud, and this against brothers. Or do you not know that the iniquitous will not inherit the kingdom of God?"
A It is a double crime that they litigate, and that they do so before infidels. "Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor sodomites, nor covetous persons, nor thieves" [VERS. 10]. Here he hints at certain people who say what many say even now, that God is philanthropic and good, and does not punish sins. Therefore he says, "Be not deceived." For it is the ultimate error and deception to hope for good things while obtaining the opposite.
"Nor drunkards, nor the contentious, nor extortioners shall possess the kingdom of God. And such some of you were, but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and in the Spirit of our God" [VERS. 11]. And yet these—both drunkenness and contentiousness—are of the extreme sins. For Christ has consigned the one who calls his brother a fool to Gehenna, and the people of the Jews, having become drunk, turned aside into the worship of idols. Consider, he says, the magnitude of the philanthropy. For not only has He freed us from sins, but He has also sanctified and justified us. He said these things wishing to put them to extreme shame.
[VERS. 12]. "All things are lawful for me, but all things are not expedient." He here indicates gluttons. For since he is about to proceed against the fornicator, and fornication is born from luxury and gluttony, for this reason he sharply rebukes the vice. As if to say: B It is lawful to eat, he says, but not with intemperance.
"All things are lawful for me, but I will not be brought under the power of any." By this he shows that to do things that are in one's power not only is not expedient, but it is not even a matter of power, but of slavery; for example, you are master of eating; therefore, remain master, and take heed lest you become a slave to this passion. For he who uses it for necessity is himself master of it. But he who goes out into excess is no longer master, but becomes a slave to it, with gluttony tyrannizing over him. See how he showed that the one who thinks he has power is under power. For it is his custom to always turn objections to the contrary. But observe; each of them was saying: it is lawful for me to indulge in luxuries. C But he says: You do not do this as one having power over it, but as one who is yourself subject to this power. For you do not have power over the belly as long as you are intemperate; but it has power over you. And this can also be said of wealth and other things.
[VERS. 13]. "Food for the belly, and the belly for food." He calls the belly here not the stomach, but gluttony, as when he says: "Whose God is the belly," D not of the
A part of the body is he speaking, but of gluttony. And that he does not criminate the body, hear how he declares: "But the body is not for fornication, but for the Lord." What he says is this: Foods have a kinship with gluttony, and gluttony with them; and it cannot lead us to Christ, but drags us toward them. For it is a grievous and savage passion, which renders men subject to servitude and causes them to behave according to its will. "But God will destroy both this and these. But the body is not for fornication, but for the Lord; and the Lord for the body." He does not say the belly is destroyed, but immoderate desire; not the food, but the pleasure. For it was not created for the purpose that you should be a debauchee and a fornicator, any more than the belly was created B so that you might give way to gluttony, but that it should follow Christ as its head, and the Lord be appointed for the body. Let us be ashamed, let us shudder, that, having been deemed worthy of the honor of being His members, we defile ourselves with so many and such great vices. [VERS. 14]. "And God indeed raised up the Lord, and will raise us up through His power." After having sufficiently and more than enough rebuked the gluttons, he draws us away from this vice by the hope of future things. But attend to how, regarding Christ, he said simply, "He raised up the Lord," but regarding our bodies, speaking, he added, "through His power," and thus, by the authority of Him by whom this is performed, he stops the mouths of those who would contradict. But if he attributes the resurrection of Christ to the Father, let this not trouble you at all. For he C did not frame it so as though the Son lacked strength. For He is the one who says: "Destroy this temple, and in three days I will raise it up." And again: "I have power to lay down my soul, and I have power to take it up." And Luke also says in the Acts: "To whom He showed Himself living." Why then does he speak in this way? In order that you may understand this, that the things of the Son are ascribed to the Father, and those of the Father to the Son. For as the Lord Himself says: "For whatsoever He does, these things the Son also does in like manner." And he makes mention of the resurrection in this place very opportunely, by which he restrains the tyranny of gluttony with those hopes. [VERS. 15]. "Know you not that your bodies are the members of Christ?" Having passed from the fornicator to the covetous man, he again D comes from the latter back to the former; no longer addressing him, but rather the others who have not committed fornication, and through this he provides for them, so that they might not fall into the same evils themselves. "Shall I then take the members of Christ, and make them the members of a harlot? God forbid. [VERS. 16, 17]. Know you not that he who is joined to a harlot is one body? For they shall be, he says, two in one flesh. But he who is joined to the Lord is one spirit." He speaks with a more horrifying metaphor. For he did not say,
I will unite myself to the harlot, but, I will make the members of a harlot. A *Flee fornication.* He does not say, abstain from fornication, but, *flee*: that is, make your escape from evil with all diligence. *Every sin that a man does is outside the body; but he who commits fornication sins against his own body. Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price. Therefore glorify God in your body and in your spirit, which are God's.*
The Lord’s body, of course. Since he has spent much discourse in showing them to be members of Christ and His body, and that they have Him as their head, lest anyone should suppose that the body of Christ Himself is defiled when a man commits fornication, he says B this: when someone is joined to a harlot, he is no longer the body nor a member of Christ, but he sins against his own body. For grace, when it flees from the fornicator, removes from him the status of being a member of Christ, so that it results in him committing the sin against his own body.
What then, he says, does not the murderer defile his hand? And what of the covetous man and the extortioner? It is surely plain to everyone. But since it could not be said that there is nothing worse than the fornicator, he magnified the sin in another way by saying that, through fornication, the whole body becomes defiled. For just as one who falls C into a cauldron of filth becomes covered with the stain, so he is defiled. This is a custom among us, too. For no one, because of covetousness or extortion, would be in a hurry to go to the baths, but he returns home without any concern. But after intercourse with a harlot, as if he had become totally unclean, he hastens to the bath. And thus, because of this sin, the conscience has a somewhat more shameful suspicion. Both, however, are grave and dangerous, both covetousness and fornication, and both cast men into Gehenna.
But since Paul did nothing without a certain reason, he magnified the crime of fornication as much as he could. He did not say simply, "Spirit," but D *which is in you*, by which he performed the role of Comforter. Furthermore, he also set forth the One who bestowed it, so that he might simultaneously make the listener attentive and strike him with fear, both by the magnitude and excellence of the deposit, and by the dignity of Him who made the deposit.
For he is not at all indignant with them; rather, he gives them instructions when he says, *Having food and clothing, let us be content with these*.d But the matter itself destroys this, and having offered counsel, he leaves the correction of it to prayer.
This, moreover, is not only the language of one who puts them to shame, but also of one who compels them toward virtue; for he says, "Why are you reluctant to accept what you wish? Are you not master of yourself?" Wherefore he also added: *You were bought with a price.* A
CHAPTER VII *About the matters you wrote to me.* Having corrected the graver charges—of which the first was the schism of the Church, the second incest, and the third avarice—he henceforth uses more gentle language, and inserts exhortation and counsel regarding marriage and virginity.
*It is good for a man not to touch a woman.* B [VERS. 2-4.] *But because of fornication, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection that is due, and likewise the wife to the husband. The wife does not have authority over her own body, but the husband; and likewise the husband does not have authority over his own body, but the wife.* If you seek what is good and highly excelling, he says, it is better not to associate with a woman at all. But if you seek what is safe and helpful for your weakness, marry.
VERS. 5, 6. *Do not deprive one another, except perhaps by consent for a time, that you may devote yourselves to prayer and fasting.* Let not the woman, he says, be chaste against her husband's will, nor the man against his wife's. And why so? Because out of this kind of continence, great evils are born, and from this, fornication, adultery, and the ruin of homes often resulted. C
*And return to the same, lest Satan tempt you because of your lack of self-control. But I say this by way of concession.* He refers here to prayer that is more fervent.
*Not by commandment; yet I wish all men to be even as I am.* In continence, of course. He does this in many places when he advises on difficult matters.
*But each has his own gift from God, one in this way, another in that. But I say to the unmarried and to the widows: it is good for them if they remain as I am.* Since he had accused them sharply by saying, *because of your lack of self-control*, he comforts them again by saying that they have the gift from God. D
VERS. 9. *But if they cannot control themselves, let them marry.* He does not compel the one who has not attained continence, fearing lest a transgression occur.
*For it is better to marry than to burn. But to those who are married I command, not I, but the Lord, that a wife should not depart from her husband. But if she departs, let her remain unmarried, or else be reconciled to her husband; and...*
let the husband not leave his wife. To the rest I say, not the Lord. A He shows clearly how great is the power and tyranny of lust. The meaning of his words is as follows: if you are enduring great force and burning, relieve yourself of these troubles and sweats, lest you be overturned and fall.
If any brother has an unbelieving wife, and she is willing to live with him, let him not leave her. And if any woman has an unbelieving husband, and he is willing to live with her, let her not leave him. He does not bid one who had an unbelieving wife before receiving grace to put her away once grace has been received; but he prohibits one who is already endowed with grace from taking an unbelieving wife.
B For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. He says this so that the wife may not fear as if she were becoming unclean because of such a union. For she is one body with the man, but she does not become unclean. For the purity of the wife overcomes the uncleanness of the husband, and the purity of the husband overcomes the uncleanness of the unbelieving wife.
But if the unbeliever departs, let him depart. A brother or a sister is not under bondage in such cases. Namely, if because of the marriage he commands you to sacrifice and become a partner in impiety, rather than depart, it is better to break the marriage than to break piety. But God has called you in peace. He says this so that they may not have wars with each other over the matter every day.
For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? If not as each one God has divided, as each one the Lord has called, so let him walk. And thus in all the churches I ordain. Remain and abide, he says, and counsel and persuade. C For no teacher can be as effective as a wife.
Is anyone called while circumcised? Let him not draw forth. Is anyone called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Each in the calling in which he was called, in that let him remain. Were you called while a slave? Let it not be a care to you. D These things, he says, contribute nothing to faith. Do not, therefore, strive, and do not be troubled. For faith has cast away all these things. But that which he says, "let him not draw forth," is for the sake of, "let him not make for himself an uncircumcision out of circumcision."
But even if you can become free, use it rather. That is, be a slave all the more. But why does he command him who can be free to remain a slave? He wishes
A to show that slavery causes no harm, nay, rather, that it is beneficial. "For he who is called in the Lord as a slave is a freedman of the Lord. Likewise, he who is called as a free man is a slave of Christ." Observe how he consoles slavery: he calls him who was a slave when he was called a freedman of Christ, and he calls him who was called when he was a free man a slave of Christ. He gives something more to the slave in his discourse, even if both are equal according to the reason of their calling. "You have been bought with a price; do not become slaves of men. Each one, in whatever state he was when called, brothers, in that let him remain with God. B Concerning the virgins, I have no commandment of the Lord, but I give my opinion as one who has received mercy from the Lord to be faithful. I think, therefore, that this is good because of the present necessity, that it is good for a man to be in this state. Are you bound to a wife? Do not seek a release. Are you released from a wife? Do not seek a wife. But if you marry, you have not sinned; and if a virgin marries, she has not sinned; but such as these will have tribulation of the flesh. But I spare you. This I say, brothers, that the time is short; the rest is, that both those who have wives be as though they had none; and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use this world, as though they were not using it; C for the form of this world is passing away. But I wish you to be without anxiety. He who is without a wife is anxious for the things of the Lord, how he may please the Lord. But he who is married is anxious for the things of the world, how he may please his wife. He is divided. And the woman, the virgin, the unmarried, is anxious for the things of the Lord, that she may be holy both in body and spirit. But she who is married is anxious for the things of the world, how she may please her husband. I say this for your own benefit; not that I may cast a snare upon you, but for that which is becoming and may provide opportunity to be assiduous to the Lord without distraction. But if anyone thinks that he is acting dishonorably toward his virgin D if she is past her prime, and it ought so to be, let him do what he wishes. He does not sin; let them marry. But he who stands firm in his heart, having no necessity, but has power over his own will, and has decided this in his heart to keep his own virgin, he does well. So then, he who gives her in marriage does well; but he who does not give her in marriage does better. A wife is bound by the law for as long a time as her husband lives. But if her husband has fallen asleep, she is free to marry whom she wishes; only in the Lord. But she is more blessed if she remains as she is, according to my opinion; and I think that I also have the Spirit of God."
This discourse is directed not only to servants, but also to free men. For it is possible for one who is a slave not to be a slave, and for one who is free to be a slave. But how will he who is a slave not be a slave? Only when he does all things for the sake of God, and does nothing for the sake of eye-service.
Chap. VIII. On things offered to idols.
Many of the Corinthians, having learned that it is not what enters into the mouth that defiles a man, but what comes out of it, and also that idols are wood and stone and demons, and are able to neither harm nor help, were making excessive use of this perfection of knowledge, to the detriment of others and of themselves. For they would go into the idol-temples and become partakers of the tables that were there, whence immense destruction was produced. For those who were still afraid of the idols, and did not know how to despise them, partook hesitantly of the things sacrificed to idols, since they saw the more “perfect” ones doing this, and they were greatly harmed thereby. For they did not approach them with the same knowledge as the others, but as if they were sacrifices, and the affair became a path to idolatry; and those who were supposedly perfect were not, as it happened, free from blame, taking part in the tables of demons. This being the accusation, see how the Apostle handles the argument.
« We know that we all have knowledge. »
Leaving aside the weak, as he is always wont to do, he addresses the stronger ones first. First, then, he crushes their arrogance by saying that all possess knowledge. For when those who have some great and beautiful thing possess it alone, they are the more puffed up. But if they find that they hold it in common with others, they are no longer affected in the same way. He therefore makes common what they thought belonged to them alone.
« Knowledge puffs up, but love edifies. »
For when knowledge is without love, it is wont to puff up and distract the one who is instructed in it with an insane blast of pride, and arrogance is accustomed to cause division. Yet Paul does not forbid having perfect knowledge, but commands that it be held with love. For without love, knowledge provides no profit; rather, it does more harm. C
« If anyone thinks that he knows anything, he has not yet known as he ought to know. But if anyone loves God, this one is known by Him. »
See how he casts down their pride. First, he shows that they are not the only ones to know what they know. For “we all,” he says, “have knowledge.” Next, that this thing is harmful without love. For “knowledge,” he says, “puffs up”; and that even with love it is not complete or perfect. For if anyone thinks he knows anything, he says, he has not yet known as he ought to know. Furthermore, that they do not possess even this of themselves, but by the gift of God. For he did not say, “he has known God,” but, “he is known by Him.” Finally, that this very thing comes from love, which they do not have.
VERS. 4. “As concerning therefore the eating of those things that are sacrificed in sacrifice unto idols, we know that an idol is nothing in the world, and that there is no other God but one.”
He wishes to establish both points: that one must abstain from such a table, and that it has no power to harm those who partake of it—things which are contrary to one another. For those who knew that it had no power to harm were going on to partake of it indiscriminately; but those who were forbidden to touch them suspected B once again that they were withheld from them because they had the power to harm. Wherefore he first tears down the supposition regarding idols. For what is posited, that they are nothing, is the same as saying they have no power of virtue.
VERS. 5. “For though there be that are called gods.”
Since he said there is no idol, and no God except one; and yet idols existed, and there were those called gods; lest he should seem to fight against manifest facts, he adds, saying, “For though there be that are called gods.” And just as they exist, they do not exist absolutely, but are so called; and they have this not in reality, but in name.
“Whether in heaven or in earth: as there be gods many, and lords many.”
In heaven, he says, is the sun, and the moon, and the dance of the rest of the stars—for the Gentiles worshipped C these as gods; and on earth, the demons, and all those among men who were deified.
VERS. 6. “But to us there is but one God, the Father, of whom are all things.”
Having said before that there is no other God but one, he now reiterates this, and then adds, “But to us”; then, “the Father”; and again, what is a proof of divinity, he adds, “of whom are all things,” saying: for this also proves that those others are not gods. For “The gods,” he says, “that have not made the heaven and the earth, let them perish.”
“And we in him.”
When he says “all things are of him,” he speaks of the creation, and the bringing forth from non-being into being; but when he says, “and we in him,” he speaks D of the word of faith and appropriation. For we are from him in a twofold way: by being made from not existing, and by becoming believers; for even believing in him is called a creation. For he says, “to make in himself of twain one new man.”
“And one Lord Jesus Christ, by whom are all things, and we by him. Howbeit there is not in every man that knowledge.”
In the case of Christ, this too must again be understood. By...
A Him and out of nothing the human race was produced, and from error it was called back to the truth; so that this particle, “of whom,” does not exclude Christ. For through Christ we were created by Him. Furthermore, He did not divide the names as if they were allotted to each individually, by assigning the term “Lord” to the Son and the name “God” to the Father. For Scripture often knows how to interchange them, as when it says: “The Lord said to my Lord.” And again: “Therefore God, your God, has anointed you.” And: “Of whom is Christ according to the flesh, who is God over all.” And in many places you can see these names being interchanged. But if some ask, why did he not mention the Spirit? We would answer this: that he was speaking to idolaters, and his struggle was concerning B many gods and many lords; therefore, having called the Father God, he called the Son Lord. If, then, he did not dare to call the Father “Lord” here along with the Son, lest he be suspected by them of saying there are two lords; nor his Son “God” along with the Father, lest it be thought he was saying there are two gods; why are you surprised if he did not mention the Spirit? For his struggle at the time was against them, and to show that there is no polytheism among us. Therefore he continuously maintains the statement: “There is no God but one.” And again: “For us there is one God and one Lord.” From which it is clear that, sparing the weakness of his hearers, he used this structure of speech.
“But some by custom of the idol.”
He neither declares them openly, lest he strike them, nor does he pass them by entirely; but he makes mention of them indefinitely.
“Until now they eat as of a thing sacrificed to idols.”
With the same frame of mind as before.
“And their conscience, being weak, is defiled.”
Since it has not yet the strength to despise them, nor to laugh them to scorn entirely; but is, as it were, in a state of hesitation. C But nowhere does he fix his discourse upon the nature of the thing; rather, he turns it up and down around the conscience of the one who participates. For he fears that, while wishing to correct the weak, he may strike the strong and make him weak in turn.
VERS. 8. “But food will not commend us to God.”
See how again he suppresses their arrogance; as if to say: Even if no one is harmed, and no perversion of a neighbor has occurred therefrom, yet not even so was it right to do this. For this is to labor in vain. For anyone who has heard that another is harmed, being himself one who otherwise receives some profit, does not much care to abstain; but [he does so] then, quite specifically, when he has learned that he is not helped at all by the thing. Therefore he says: “Food will not commend us to God.”
“For neither if we do not eat, are we the worse.” D
That is to say, we have nothing less. « Neque si manducaverimus, abundamus. » That is to say, we are not approved before God, as if we had done something good and excellent. A VERS. 9. « Videte autem ne forte haec licentia vestra offendiculum sit infirmis. » He did not say, your knowledge, nor your perfection, but, license, which seems to be rather of recklessness and excessive confidence. Nor again did he say, to the brothers, but, to the weak; so as to increase the crime of the brothers, who take no account of the weak, nor even of their own brothers. VERS. 10. « Si quis enim viderit te, qui habes scientiam, in idolio recumbentem; nonne conscientia ejus cum sit infirma, ædificabitur ad manducandum idolothyta? » This is to say, that you are perfect. B VERS. 11. « Et perit infirmus in tua scientia frater propter quem Christus mortuus est. » He sets forth four charges, and very grave ones: that he is weak, and a brother, and that Christ had such great regard for him that he even died for him, and that after all these things he perishes for the sake of food. VERS. 12. « Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis. » Observe how he gradually brought the sin to this very peak of iniquity. And again he mentions their infirmity, so that what those who were C eating thought was in their own favor, they found to be turning back upon their own heads everywhere. But in what way do they sin against Christ? In one way, because He claims for Himself that which concerns His servants. Secondly, because those who are struck, strike against His body and His members. Thirdly, because the work of His own that He built through His own slaughter, that they destroy. « Quapropter si esca scandalizat fratrem meum, non manducabo carnem in æternum, ne fratrem meum scandalizem. » This is the duty of an excellent teacher, to instruct by his own example that which he preaches. And he did not say, whether rightly or wrongly, but, in any way whatsoever. D
CAP. IX.
VERS. 1. « Non sum apostolus? non sum liber? » Lest anyone should say: You boast in vain; show through your works what you have despised, so as not to scandalize your brother; for this reason he is now compelled to proceed to the demonstration of these things. Now his sense is this: What is the need, he says, to speak further about the idol-offerings? For although Christ commanded the preachers of the Gospel to seek their food from those whom they instruct, I did not do this. But I determined with myself to perish by hunger rather than to receive anything from the disciples: not because they were to be scandalized, but because I was concerned for their edification. And lest anyone should say: Even if you did not take it,you did so because it was not permitted to you, A for this reason he first sets forth the causes on account of which he would have lawfully accepted, had he wished to accept. Then, lest by saying these things he should seem to bring a charge against Peter and his associates, who were formerly receiving support, he declares that it had been permitted to them to receive it. Finally, lest someone should object: "It was permitted to Peter, but to you it was not," he forestalls the listener by praising himself, since he was compelled by necessity to do this.
"Have I not seen Christ Jesus our Lord? Are not you my work in the Lord? If to others I am not an apostle, yet at least I am to you." B Lest anyone should say again: "But they have something more, in that they were with Christ"—for this was no small prerogative, according to the Lord’s saying: "Many prophets and righteous men desired to see what you see, and did not see it" (Matth. xiii, 17)—therefore he says: "Have I not seen Jesus our Lord?" And lest someone should again object: "You have shown no apostolic work," he adds: "You are my work in the Lord." Furthermore, because he was declaring something great, he adds "in the Lord," that is to say: it is the work of God, not mine.
"For you are the seal of my apostleship in the Lord. My defense to those who examine me is this. Do we not have the power to eat and to drink? Do we not have the power to lead about a sister, a wife, as the other apostles, and the brethren of the Lord, and Cephas? Or is it only I and Barnabas who do not have the power not to work?" C By the word "seal" he signifies a demonstration. If anyone wishes to learn how I am an apostle, I hold you forth. For I have displayed all the marks of an apostle among you.
Having calmed the desires of the body through moderation and blunted the sting of carnal love, we have become accustomed to living on very little, and we confess that pleasures are not fit for the brave.
"Who serves as a soldier at his own expense at any time? Who plants a vineyard, and does not eat of its fruit? Or who feeds a flock, and does not eat of the milk of the flock?" D Having proved from the apostles themselves what was most valid—namely, that it was lawful for him to do this—he proceeds to examples, and through these reasons he again confirms the common custom.
"Do I speak these things according to man? Or does not the law also say these things? For it is written in the law of Moses: You shall not muzzle the ox that treats the corn. Is it for oxen that God cares? Or does He surely say it for our sakes? For it is written for our sakes."
A Do I substantiate this by human examples only? "For he who plows ought to plow in hope, and he who threshes should partake of his hope in hope. If we have sown spiritual things for you, is it a great thing if we reap your physical things? If others share in this authority over you, do we not rather?" He speaks of the future life. "But we have not used this authority; instead, we endure all things, lest we give any hindrance to the Gospel of Christ." That is to say, we did not receive it. "Do you not know that those who perform the sacred rites eat of the sacred things?" Having shown from the law that he has the authority to receive, he shifts the argument to the Gospel, and from that point confirms it. And it is well that he does not say "they receive from those who offer," but "they eat of the sacred thing," so that neither those who receive may be reproached, nor those who provide be puffed up. "Those who serve at the altar share in the altar. So also the Lord has ordained for those who preach the Gospel to live from the Gospel." For the things offered were no longer the property of those who offered them, but of the temple and the altar. And the word "share" does not signify an equal distribution, but the consolation that is rendered to them as a debt. C VERS. 15. "But I have used none of these. Nor have I written these things, that it may happen so in my case." As if he were to say: Though many examples afford me this authority—the soldier, the farmer, the shepherd, the apostles, the law, the things done by us for you, the things done by us for others, the priests, and the command of the Lord—none of these would have persuaded me to violate the law I have set for myself, and to receive anything. "For it is good for me rather to die, than that anyone should void my boast." I choose rather to die of hunger, he says, than to be deprived of these crowns. Well, too, does he say "boast," and not "endurance" or "good goal." For lest anyone say that he does this, but not joyfully, rather groaning and grieving, for this reason, wishing to show the superabundance of his joy and the greatness of his eagerness, he calls the matter a boast. D VERS. 16. "For if I preach the Gospel, I have nothing to boast of; for necessity is laid upon me. Woe, however, is to me if I do not preach the Gospel." He says this, not as though fulfilling the Gospel without expense were a greater thing than preaching the Gospel, but as though the former had something extra from another source. For instance, the one is a precept, while the other is an achievement of my own free choice. For things done beyond the commandment have a great reward; but things done in the order of a commandment, not so much. So, according to this, he says that not to receive for preaching the Gospel is something greater than the very nature of the act.
A Ver. 17, 18. "For if I do this willingly, I have a reward; but if unwillingly, a stewardship is committed to me. What then is my reward? That, preaching the Gospel, I may make the Gospel of Christ without charge, that I may not abuse my power in the Gospel."
These words, "willingly" and "unwillingly," refer to the undertaking or not undertaking of the task. In the same way, we must understand this expression: "Necessity is laid upon me," not as though he does anything unwillingly, but as one who is obligated to perform the things commanded. Wherefore he did not say: "If I do it unwillingly, I have no reward," but "A stewardship is committed to me B against my will," showing that he too has a reward, but such as belongs to one who fulfills a commandment, not such as belongs to one who strives to act of his own accord and does more than he is commanded.
Ver. 19. "For though I was free from all, I made myself a servant to all, that I might win the more."
Again he sets forth another supereminence. For it is a great thing not to receive payment; but this is far greater than the other. What is it that he says here? That not only did I not receive payment or use my power, but I even made myself a servant, and that a great and manifold servitude; and I made myself a servant while being subject to no one in anything, nor suffering any necessity. For this is what he means when he says: "Though I was free from all." For to him was enjoined only the task of preaching C and announcing what had been committed to him: but to contrive and devise so many things, this was henceforth a matter of his own zeal.
Ver. 20. "And became to the Jews as a Jew, that I might gain the Jews."
How did he become this, if not when he circumcised Timothy, in order to abolish circumcision? On this account he did not say, "a Jew," but "as a Jew." For the thing was a dispensation.
Ver. 21, 22. "To those who are under the law, as under the law (though I myself am not under the law), that I might gain those who were under the law."
When he shaved his hair, when he sacrificed. These things he did, not with his own purpose being changed, but with the indulgence of love condescending.
"To those who were without law, as without law (not being without law to God, but under the law of Christ), that I might gain those who were without law."
These "without law" were neither Jews nor Gentiles, but living outside the law; such as were Cornelius and Melchisedech. D For when he approached them, he used to dissimulate many things that were done by them. Furthermore, some assert that when he says, "To those who...
A were without law, as if I were without law," he is alluding to the address which he had delivered before the Athenians on the occasion of the inscription on the altar. Then, lest anyone should suppose that this was a change of his settled purpose, he subjoined: "Not being without law to God, but under the law of Christ."
"That I might gain those who are without law. I became to the weak as weak, that I might gain the weak."
The reason for this condescension he states:
"I have become all things to all men, that I might by all means save some."
Lest he should consume time in enumerating each [item] separately, he uses a general name:
"But I do this for the Gospel's sake, that I may be a partaker of it." B
That is, that I too may seem to have contributed something of my own, and to partake of the crowns that are laid up for the faithful. For just as he said, "to live of the Gospel," that is, of the resources of the believers, so also here, "that I may be a partaker of the Gospel," is the same as saying, "that I may be able to have fellowship with those who have believed in the Gospel." This also provides a proof of great humility. For although he had labored more than others, he nevertheless places himself as though he were one of the common people.
"Do you not know that those who run in the stadium, all indeed run, but one receives the prize? So run, that you may apprehend."
Having shown that condescension is very useful, and that this is the height of perfection, he again touches them C more sharply, hinting that this which is done by them, and which seems to be perfection, is a superfluous waste of labor. Yet he does not say this so clearly, lest they should be put to shame; but through those things which he sets forth, he points this out. For by saying that one out of all receives the prize, he does not mean that only one is going to be saved, but that we owe it to ourselves to exert great diligence. For just as there, when many descend into the stadium, not many are crowned, but it is reserved for one; and it is not enough to descend into the struggle, nor [enough] to be anointed and to wrestle; so also here, it is not enough to believe, or to struggle in any random way, but if we do not run so as to render ourselves beyond reproach until the very end, and come close to the prize, we will have gained nothing more. Even if you think yourself perfect in knowledge, you have not yet reached the whole; D which he was hinting at by saying, "that you may apprehend."
"And everyone who struggles is temperate in all things. They indeed, that they may receive a corruptible crown; but we, an incorruptible."
What is it, "is temperate in all things"? It is not that he abstains from one thing, but fails in another, but he controls gluttony and drunkenness, and absolutely all TABLE**
passions. If, however, there are such things there, where the crown is awarded to only one, how much more so here, where the glory is greater? A
VERS. 26. "I therefore so run, not as uncertainly."
Having cast shame upon them from external examples, he now brings himself into the middle. And what is that, "not uncertainly"? He says that it is for the sake of some end, and not randomly or in vain, as you do. For what more comes to you from entering the temples of idols, and supposedly displaying perfection? Nothing at all. But I am not like that; rather, whatever I do, I do for the sake of the love and salvation of my neighbor; even if I manifest perfection, I do it for their sake; and if I employ condescension, I do it for their sake.
"So fight I, not as one that beateth the air."
By this phrase, he again signifies the same thing, that is, randomly and in vain.
VERS. 27. "But I keep under my body, and bring it into subjection." B
With these words he indicates those who are subject to the desires of the belly, and under the pretext of perfection, were satisfying their own gluttony.
"Lest that by any means, when I have preached to others, I myself should be a castaway."
For do not think, he says, that because you have believed, this is sufficient for your salvation. For if preaching and teaching thousands is in no way sufficient for my own salvation, much less so for you.
CHAPTER X
VERS. 1-4. "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." C
He proceeds again to the matters related in ancient history. Furthermore, the expression, "I would not that ye should be ignorant," is said by him to show that they were not very well instructed in these things. And why does he put forward this example? It is to show that just as it did not benefit those to have been adorned with such a great gift, so neither would it help these to have obtained baptism and to have shared in spiritual mysteries or sacraments, unless they were to manifest a life worthy of the grace granted. Therefore, he brings forth the figures of the sacraments. But what is the meaning of this saying, "they were baptized unto Moses"? Just as we, having believed in Christ and his resurrection, are baptized, in order that we too may be participants in the same—for we are baptized for the sake of the dead, that is, our bodies—so also they, having confidence in Moses, that is, seeing him go across first, dared to commit themselves also D to the waters. But because he wishes to bring the type close to the truth, he does not speak in this way; rather, he uses the very words of the truth even for the figure. And this, indeed, is the symbol of the laver; but the things which follow are of the
sacred table. For just as we eat the Lord’s body, so they ate the manna; and just as we drink the Lord’s blood, so they drank water from the rock. For even if the things given were perceptible, yet they were provided spiritually, not according to the sequence of nature, but according to the grace of the gift; and together with the body, they nourished the soul, leading it to faith. Hence, concerning the food, he said nothing, for it was different; but regarding the drink, since the manner of the provision alone was paradoxical, and required an interpretation, for this reason, having said that they drank the same spiritual drink, he added: "For they drank from a spiritual rock that followed them; and the rock was Christ." For the nature of the rock did not itself release the water; for it would have gushed forth even before that time. But another, spiritual rock was bringing about the whole thing, namely, Christ, who is present everywhere and performing all miracles. For this reason, he even said, "following." B
"But with most of them God was not well pleased." And yet, all perished; but that he might not seem to prophesy total destruction for them as well, for this reason he said "the majority." Since most people do not believe the accounts concerning Gehenna, as if they were not present nor visible, he demonstrates from the things that have already come to pass that God punishes those who sin, even if He be infinitely good.
"For they were overthrown in the desert." He signifies their unexpected destruction.
"Now these things happened as types for us, so that we should not be desirers of evil, just as they desired, nor become idolaters, as some of them did, as it is written." Lest they should say, "And what is their destruction to us?" For this happened for our sake, so that we might become more prudent through those examples.
"The people sat down to eat and drink, and rose up to play; nor let us commit fornication, as some of them committed fornication, and twenty-three thousand fell in one day." Just as those people, he says, went from luxury to idolatry, so it is to be feared lest you also fall from there. C
"Neither let us tempt the Lord, as some of them tempted, and perished by the serpents. Nor murmur, as some of them murmured, and perished by the destroyer. Now all these things were happening to them as types. But they were written for our admonition." By this he hints at another charge, which he also places at the end, rebuking them because they fought over the signs, and also on account of the temptations; for they were being worn out, saying, "When will the better rewards come?" They murmured, saying
and therefore he says: A *Neither let us murmur.* For this is not what is sought—that one should suffer for Christ—but that one should suffer everything for Christ with a joyful spirit. *Upon whom the ends of the ages have come.* He terrifies them again by mentioning the "ends," and prepares them for the expectation of greater things than those which had already been done. VERS. 12. *Therefore let him who thinks he stands, take heed lest he fall.* Again, he suppresses the pride of those who were puffed up in their souls on account of their knowledge. And while saying, *He who thinks he stands*, he shows that it is not at all the same thing to stand as it is to be confident in oneself; for such a person will quickly fall. VERS. 13, 14. *No temptation has overtaken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that you may be able to bear it. Wherefore, my dearly beloved, flee from idolatry.* That is, small and brief. For "human" signifies small, as when he says: *I speak as a man because of the infirmity of your flesh.* Do not therefore be proud, he says, as if you had already become superior. VERS. 15. *I speak as to wise men; judge you what I say.* Since he had uttered a great thing, and had increased the accusation by naming the worship of idols, so that he might not appear to be treating them harshly or attacking them with severe words, he henceforth entrusts the judgment to them, and makes them judges not without praise, saying: *I speak as to wise men.* VERS. 16. *The cup of blessing which we bless.* When he says "blessing," he signifies the Eucharist, or thanksgiving. By saying "thanksgiving," he unfolds the entire treasury of God's beneficence and reminds us of great gifts; C because, when we had no hope and were without God in the world, He made us His brothers and co-heirs. *Is it not the communion of the blood of Christ?* What is in that cup, he says, is that very blood which flowed from His side; and of that we are partakers. *The bread which we break, is it not the communion of the body of the Lord?* Why did he not say "participation"? Because he wished to indicate something more, and to signify an intimate conjunction. For we do not communicate merely by partaking and receiving with others, but by being united. Just as the body is united to the Word, so we also are united to Him through this bread.
"For we being many are one bread and one body; for we all partake of that one bread." What do I mean by communion, he asks? We ourselves are that body. For the bread is the body of Christ, and those who partake of it become His body; not many bodies, but one body. Just as bread is made one from many grains, so that the grains nowhere appear to view, and although they exist, their difference cannot be perceived due to their conjunction, so also we are joined both to each other and to Christ. For one person is not nourished by one body and another by another, but all from the same. Wherefore he says: "For we all partake of the one bread." A If we all partake of the same and become the same, why do we not also show the same love, and become one in this respect?
"Behold Israel after the flesh: are not they who eat of the sacrifices partakers of the altar? What say I then?" B Since many were too dull to grasp the significance of what was said, he persuades them through previous and familiar examples. And he rightly says "after the flesh," since they themselves were Israel after the spirit. What he says signifies this: If nothing else, let even the cruder things instruct you.
"That the idol is anything, or that which is offered to idols is anything? But that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils." Having said that they are partakers of the altar, fearing lest he should seem to suggest that idols have any power or are able to inflict harm, observe how he destroys them, almost saying: These things I say, and I persuade you to be led away, not as though the idols have any power to inflict harm or possess any strength—for they are nothing at all—but I wish you to despise them, and for this reason I zealously turn you away from such foods, because they are not offered to God. Therefore he says: "For the things which the Gentiles sacrifice, they sacrifice to devils, and not to God." C
"Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils." D Having used a word of exhortation, he now uses a declarative and authoritative manner, and is content to use the names themselves as sufficient for our turning away, saying "the Lord's cup" and "the cup of devils."
"Do we provoke the Lord to jealousy? are we stronger than he?" That is, do we tempt Him to see if He can punish us, and do we provoke Him by departing to His adversaries? He said this to remind them of the ancient history. Therefore he uses this very word,
A which Moses also used toward the Jews, rebuking them on God’s behalf for their idolatry. For they, he says, “provoked me to jealousy in that which was not God” (Deut. xxxii, 21).
“All things are lawful for me, but not all things are expedient. All things are lawful for me, but not all things edify. Let no one seek his own, but each one the other’s good.”
Since it was likely that they would say, “I am perfect, and I am master of myself, and I eat what is set before me without receiving any harm or offense,” for this reason he says: “Indeed you are perfect, and master of yourself, but do not look only to this, but consider whether the object which is being honored brings harm and destruction.”
[VERS. 25.] “Eat whatever is sold in the market, asking no questions for conscience’ sake.”
Having pronounced that it is impossible to drink the cup of the Lord and the cup of demons, and having entirely turned them away from those tables B by citing Jewish examples, human reasonings, the tremendous mysteries, and the things practiced regarding idols—and having struck great fear into them so that they might not, by this very fear, be driven again into another error, as if they were forced to use more curiosity than is necessary—in order to liberate them from this distress, he says: “Eat whatever is sold in the market, asking no questions.” For if you eat, he says, while ignorant and knowing nothing of the matter, you are not subject to punishment. For the act will be ascribed to ignorance, not to gluttony. For to inquire what is set before you, whatever it may be, is the same as providing material for one’s conscience.
[VERS. 26.] “For the earth is the Lord’s, and the fullness thereof.”
Not the demons’. And if the earth is His, so are the fruits and the irrational animals. C And if all things are His, then nothing is impure, although something can become impure in another way: through intention and disobedience.
[VERS. 27.] “If any of the unbelievers invites you and you desire to go, eat whatever is set before you, asking no questions for conscience’ sake.”
Observe again the moderation of the man. He did not enjoin or command them to depart, nor did he forbid it. He exempts those who wish to go from all fear. Why? So that this excessive curiosity might not be thought to be the result of a certain fear and timidity D and to remove all suspicion. Why? So that such a preoccupation might not seem to arise from a sense of fear or cowardice.
[VERS. 28, 29.] “But if anyone says to you, ‘This is offered in sacrifice to idols,’ do not eat, for the sake of him who told you, and for conscience’ sake. Now I mean not your own conscience, but that of the other.”
For he does not bid you abstain as though they had some power, but as from things that are to be detested. Do not, therefore, flee them as if they could harm you; for they are endowed with no power. Participate indiscriminately; for they belong to enemies and are dishonored.
A For it is the table of enemies, and a mark of infamy. Wherefore he says: *Propter illum qui indicavit, et propter conscientiam, ne lædatur.*
*Ut quid enim libertas mea judicatur ab aliena conscientia?*
He calls liberty that which is not scrupulously questioned and is not hindered by anything. For liberty is nothing other than being immune from Jewish servitude. Furthermore, the meaning of this saying is: God has made me free and superior to every harm; but he who is from the Gentiles does not know how to pass judgment on my philosophy, nor does he understand the magnanimity of my Lord; rather, he will condemn it, and will say among himself that those who seem to abstain from idols nevertheless pursue the things that are offered to them.
VERS. 30, 31. *Si ego cum gratia participo, quid blasphemor pro eo quod gratias ago? sive ergo manducatis, sive bibitis, sive aliud quid facitis, omnia in gloriam Dei facite.*
Of what grace does he partake, if not the gifts of God? For his grace is so great that it renders the soul clean from stains and devoid of every defilement.
VERS. 32. *Sine offensione estote Judæis, et Græcis, et Ecclesiæ Dei.*
That is, bring no harm to anyone. For it is not only necessary not to strike brothers, but not even those who are outside.
VERS. 33. *Sicut et ego per omnia placeo, non quærens quod mihi utile est, sed quod multis, ut salvi fiant.*
CAP. XI.
VERS. 1. *Imitatores mei estote, sicut et ego Christi.*
Since he had made them guilty of harm both with the Gentiles and with the Jews, and because what he had said before was heavy, he makes this very thing more acceptable and easy when he brings himself into the midst, and warns them to seek what is for the advantage of others. For this is the norm of the most perfect Christian, C and the most accurate rule, and the highest peak of virtue: to seek those things which contribute to the common utility. And nothing can so make one an imitator of Christ as concern for one's neighbor. Wherefore he added: *Imitatores mei estote.*
VERS. 2, 5. *Laudo autem vos, fratres, quod per omnia mei memores estis, et sicut tradidi vobis, præcepta mea tenetis. Volo autem vos scire, quod omnis viri caput Christus est, caput autem mulieris, vir: caput vero Christi, Deus.*
Having settled the matters which concerned meats sacrificed to idols, he transfers his discourse to other things; for instance, that women ought not pray or prophesy with head uncovered, nor men grow their hair. He had already warned them about these things; and therefore he says that they are mindful of him, even if not all had accepted the admonition.
VERS. 4. *Omnis vir orans aut prophetans velato capite, deturpat caput suum.* D
A Symbols have been given to man and woman, many and diverse: to him, indeed, those of authority; to her, those of subjection. Among these is also this custom, that she should cover her head, while he should keep his head uncovered. If, therefore, these are symbols, both sin if they confuse the order and exceed the divine institution and their own proper boundaries: the man falling into the vileness of the woman, and the woman, by her attire, rising up against the man.
VERS. 5, 6. *Every woman praying or prophesying with head uncovered, dishonors her head; for it is one and the same as if she were shaven. For if a woman is not covered, let her be shorn. But if it is disgraceful for a woman to be shorn or shaven, let her be covered.* For there were women adorned with this gift, such as the daughters of Philip, and others before them, and others after them, concerning whom it was stated in the prophecy: *And your sons shall prophesy, and your daughters shall see visions.* B
VERS. 7-9. *For a man indeed ought not to cover his head, since he is the image and glory of God: but woman is the glory of man. For man is not from woman, but woman from man. For man was not created for the woman, but woman for the man.*
He brings forward again another reason why the man is prohibited from being covered. And what is this, if not that he was made the ruler of the woman? For when a ruler approaches the king, he ought to wear the symbol of his authority. Just as, therefore, none of the rulers would dare to appear before the king without his belt and cloak, so too you, he says, do not pray to God without the insignia of your primacy—which is the uncovered head—lest you insult both yourself and Him who has honored you. The same can be said concerning the woman; and indeed it would be a disgrace not to have the signs of subjection. C
*For this reason the woman ought to have authority upon her head because of the angels.* For this reason—but which one? On account of all the things that have been said, he says. And first, since Christ is our head, and we are the head of the woman. Second, because we are the glory of God, and the woman is our glory. Third, in that we do not exist from the woman, but she is from us. Fourth, because we are not for the sake of the woman, but the woman is for our sake. Fifth, finally, on account of the angels who are present and assist the one praying. D
VERS. 11-15. *Nevertheless, neither is man without woman, nor woman without man, in the Lord. For as the woman is from the man, so also is the man through the woman; but all things are from God: judge for yourselves. Is it fitting for a woman not covered to pray to God? Does not nature itself teach you, that if a man nourish his hair, it is a dishonor to him; but if a woman nourish her hair, it is a glory to her? For hair is given to her for a covering.*
Since he had spoken of the great preeminence of the man over the woman, that he is from...
him and for him, so that he might neither puff up the men more than is fitting, nor cause the women to suffer, he brought in this disposition.
"If anyone seems to be contentious, we have no such custom."
He placed a limit to the rebuke, injecting greater shame, whence he also made the speech more grave.
"Neither the churches of God."
He shows that they oppose and stand against the whole inhabited world, who are unwilling to yield.
"Now, giving this instruction, I do not praise."
He passes to another head of accusation. This is that when they gathered together for a meal, the poor were despised by the rich. B This custom existed previously, in the time of the three thousand and five thousand who first believed; but it was not preserved with the same precision by those who came later, the ones now being accused. Since, therefore, this custom—which was excellent (for it was an occasion of love)—was broken up, he uses a stinging tone, crying out that he does not approve of them, because they have brought him to the necessity of giving counsel; nor does he praise them, because they stood in need of a teacher for this matter.
"That you come together not for the better, but for the worse. First of all, indeed, when you come together in the Church."
This is, because it is not for an increase of virtue. For it was necessary that it should increase, and that your munificence should become greater; but you have shown the already prevailing custom to be void, and have stood in need of instruction from me, in order that you might return to your former order.
"I hear that there are divisions among you."
In order that he might not seem to be saying C these things only for the sake of the poor, he does not immediately plunge into the subject of the tables, so as not to make the rebuke contemptible. Therefore he says: "I hear that there are divisions among you." And he did not say: "I hear that you eat privately, and not with the poor."
"And I believe it in part."
In order that they might not say that those who reported them were lying, he did not say he believed it, lest he make them more shameless; nor again did he say he did not believe it, lest he seem to be rebuking in vain; but he signified that he believed it in part, making them more eager, and calling them to a return to amendment.
"For there must also be heresies among you."
He calls D "heresies" here, not those of doctrines, but those of divisions. He says this, not by imposing some necessity and force upon our life, but by foretelling what was absolutely going to happen from the wicked will of men—that which was bound to occur, not because of his prediction, but because of the will of those who are incurably ill.
A ‘That those who are approved may become manifest among you.’ A To shine more brightly. By these words, he naturally wishes to signify not only that this causes no harm to those who are approved and steadfast, but that it actually brings them into the light and makes them more radiant. For the particle “that” (ἵνα) does not signify the cause, but frequently the outcome of events themselves; as when Christ said: “For judgment I have come into this world, that those who do not see may see, and those who see may become blind.” It is not as if he came in order that those who saw might be made blind, but the contrary, that the blind might gain sight; yet this happened. So also here, one must understand the phrase, “That those who are approved may become manifest.”
‘When you come together, therefore, into one place, it is not to eat the Lord’s Supper.’ He does not say, “When you come together it is not to eat at a common table,” but again he attacks them in another and much more fearful way, sending them back to that evening in which Christ delivered the revered and awesome mysteries.
‘For each of you takes his own supper ahead of others in eating.’ B See how he demonstrates that they are putting themselves to shame by making that which is the Lord’s a private matter. He teaches, therefore, that it is absolutely necessary for the Lord’s Supper to be common.
‘And one is hungry, and another is drunk.’ Having said “takes his own supper,” and striking them silently, he introduces the crime of gluttony; and that which follows is what strikes them sharply, namely, drunkenness, both of which were evidence of intemperance.
‘What! Do you not have houses to eat and drink in? Or do you despise the Church of God?’ C Observe, if you will, the manner in which he transfers the crime from the outrage against the poor to the Church, in order to make the statement more forceful.
‘And do you shame those who have nothing? What shall I say to you? Shall I praise you? In this I do not praise you.’ He speaks in such a way as to show that he is not so much concerned about the sustenance for the needy as he is about the injury being inflicted upon them.
‘For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “Take, eat; this
is my body which is for you; do this in remembrance of Me.” In the same way He also took the cup after supper, saying, “This cup is the new covenant in My blood; this do, as often as you drink it, in remembrance of Me. For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner [ (5) ], A
Wishing to shame them more deeply from another angle, he weaves his discourse from more compelling points. It is as if he were saying: "Your Master has deemed all worthy of the same table, and one that is exceedingly fearful and which far surpasses the dignity of all others; yet do you consider those people unworthy of your small and trivial one?" He makes mention of that supper so that he might prick them beyond measure.
Because, of course, the cup of the Old Testament was used for libations. For after the sacrifice, receiving the blood in a cup and a phial, they would pour it out in this way. Since, therefore, instead of the blood of brute beasts, He introduced His own blood, lest anyone be disturbed upon hearing this, He reminded them of that old testament.
"He will be guilty of the body and blood of the Lord." Why so? Because this person also shed the blood, just as those who pierced Him, not in order to drink, but in order to shed it.
"But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself."
This is a custom of Paul, not only to execute those things which are set before him, but even if a word C should fall into the subject matter, to pursue this too with great diligence; and especially when it is a matter of things very necessary and urgent. For since he had need of the remembrance of the mysteries, he deemed it necessary to treat the subject at length. For it was not a small matter. And so, after having vehemently argued about it, he asserts that this is the sum of blessings: to approach them with a good conscience.
"Not discerning the Lord’s body. For this reason many among you are weak and sick, and many die." That is, not examining, not considering the magnitude of the things set before you.
"For if we were to judge ourselves, we would not be judged. But when we are judged, we are disciplined by the Lord, that we may not be condemned with the world."
He says these things, at once both comforting the sick D and making others more diligent.
"Therefore, my brethren, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come."
A That is, to punishment and retribution, by insulting the Church and bringing shame upon the brother. For "it is for this," he says, "that you come together, so that you may be bound to one another; but if the opposite happens, it is better for you to dine at home." He said this in order to attract them all the more.
CHAP. XII.
VERS. 1. "Now concerning spiritual gifts, brethren, I do not want you to be ignorant."
Because of the gifts which had been granted to those who believed in Christ, the Church was being divided; for those who spoke in tongues were disparaging others who had received the gift of prophecy. For because this had first been given to the Apostles on the day of Pentecost, those who were adorned with it boasted greatly on account of it. When the Apostle learned of this, see how he resolves this dispute.
VERS. 2, 3. "You know that when you were Gentiles, you were led to the mute idols, however you were led. Therefore I make known to you that no one speaking in the Spirit of God calls Jesus accursed, B and no one can say that Jesus is Lord except by the Holy Spirit."
Before he begins to settle the disturbance, he teaches them another good thing, namely, how to know how to distinguish a prophet from a lying seer. For the devil was very envious of this gift, and in order to blunt this spiritual gift, he stirred up many false prophets. Therefore he sets forth the differences between them, of which the first is this: that the prophet, suffused with the light of the Spirit, teaches in an orderly way; but the liar, snatched away by frenzy and a darkened mind, is moved to speak by the spirit that dwells within him. The second distinction is that he who truly prophesies, when he names Jesus as Lord, is truthful; but he who does not do this, C but says to him anathema, is a liar.
VERS. 4. "There are divisions of gifts."
Having established the distinction, he begins to console those who have the lesser gift. It is as if he were saying: "Why do you lose heart because you have not received as much as another? But consider rather that it is a gift, and not a debt, and you will soothe your grief." For this reason he said, "divisions of gifts," not "of signs," not "of wonders," so that by the very name of the gift he might persuade him not only to put away his sorrow, but also to be grateful. You see that he shows no difference between the gifts, D indicating the equal honor of the Father and the Son and the Holy Spirit.
"But the same Spirit."
"Even if it has been given to you in a lesser measure," he says, "you have still received it from the same one who grants the greater."
VERS. 5, 6. "And there are differences of ministries, but the same Lord. And there are differences of activities."
A gift, and an activity, and a ministry are the same thing; they differ in name only, because the things themselves are the same. For that which is a gift, that also is a ministry;
and what is a ministry, the same also is an operation. For, "My ministry," he says, "I have fulfilled"; and, "My ministry I honor." And to Timothy: "I remind you to kindle afresh the grace of God which is in you." And to the Galatians: "For He who worked for Peter unto the circumcision, worked also for me unto the Gentiles." You see that there is no difference between a grace, and a ministry, and an operation.
A Observe how everywhere he adds this qualification: "in the same Spirit," saying also, "according to the same Spirit." For he knew that a great argument for consolation was to be derived from this. Therefore, if you strive to show that you have the Spirit, you have the proof of this from your having been baptized. To the unbeliever, however, this will in no way be clear, except by signs and wonders. And so, even from this point at least, you may receive no small comfort. For although the graces are different, the manifestation is one, and whether it be great or small, it is to be referred in the same way to Him.
• "But the same God is He who operates all things in all. To each is given the manifestation of the Spirit for the profit of all."
B Lest anyone say: "If it is the same Lord, and the same Spirit, and the same God, yet I have received less," he says: "It was expedient thus." Since, then, he says, there is one Giver, and the grace given to you, and the manifestation result from the same cause, and this is more profitable for you, do not grieve as if you were despised. For He did not do this to cover you with disgrace, but rather He looked to what was more convenient. He calls the "manifestation of the Spirit" the receiving of one of the gifts. For to me, who am a believer, he is manifest who possesses the Spirit.
VERS. 8-10. • "To one, indeed, through the Spirit is given the word of wisdom; to another, the word of knowledge according to the same Spirit. To another, faith in the same Spirit; to another, graces of healings in the one Spirit; to another, operations of powers; C to another, prophecy; to another, discerning of spirits."
What is "the word of wisdom"? It is that one is himself wise, and is able to make others wise. To have "knowledge," is to know the mysteries, but not to be able to teach them, nor to express easily to another what they are.
What is "faith"? Not that by which we believe [the] dogmas, but that by which we perform signs and wonders, concerning which the apostles were saying: "Increase our faith"; and concerning which it is said: "If you have faith as a mustard seed." D For this is the mother of signs.
"Operations of powers," however, is different from "having the graces of healings." For he who has the graces of healings only heals; but he who possesses the operations of powers not only heals, but also punishes—just as the Apostle caused the sorcerer to be blind, just as Peter put Ananias to death. And "discerning of spirits" is to know who is spiritual and who is not spiritual, who is a prophet and who is a deceiver.
A "To another various kinds of tongues; to another the interpretation of tongues. But all these things the one and the same Spirit works." [Ver. 11.] For the one knew what he himself was saying, but was unable to interpret it to another; the other possessed both of these things. This was considered a great gift, since the apostles received it first. Since, therefore, they were excessively puffed up because the apostles had been instructed with this gift first, he places it in the last position.
If the Spirit were of lower dignity and of another nature, as some fable, this consolation would be of no avail, nor would it help to hear "the same Spirit." For he who receives from a king would have great consolation in the fact that the king himself bestowed it upon him. But he who receives from a slave grieves all the more when this is cast in his teeth by someone. From this head, therefore, it is also clear that the Holy Spirit is not of servile, but of royal substance.
What he said before concerning the Father, "Who works all things in all," he also proclaims in this place concerning the Spirit. "But all these things the one and the same Spirit works," declaring everywhere here and there the equality of honor. But what he says, "in all," is spoken of men; you must not in any way number the Spirit with men.
"Dividing to each one as He wills." He not only consoles, but also silences the mouth of anyone who might babble. For if He divides to each one as He wills, he who bears with an unjust mind the gift granted to him contradicts the will of the Spirit, as if He had not distributed correctly.
Ver. 12, 13. "For as the body is one, and has many members: but all the members of the one body, though they are many, are yet one body."
After he had soothed them with this reasoning, that what is granted is a gift and a grace—since all receive from one, and it is provided as it is expedient for each—and had moreover closed their mouths so that they might learn to yield to the power of the Spirit, he consoles them from another head, namely from a common example, and recurs to nature itself. What he says has this meaning: if the many are one, and the one is many, where then does the difference remain? Where is that which is more excellent? Where is that which is worse?
He did not say: though they are many, they pertain to one body; but the body itself is many, and those many members are this one thing. "So also is Christ. For in one Spirit we were all [baptized]."
When he ought to have said, "so also the Church," he did not say this, but in its place he put Christ, in order, forsooth, to raise the discourse higher and affect the listener with greater shame. As if he were to say: so also is the body of Christ, which is the Church. For just as the body and head are one man, so he affirms that the Church and Christ are one. "Into one body we were baptized, whether Jews or Greeks, whether slaves or free."
A He passes to another spiritual point. What he says is this: That which has established us to become one body, and has regenerated us, is one. For this one was not baptized in one Spirit, and that one in another. And not only is the One who baptized us one, but also the One into whom He baptized us is one. We have no right, therefore, he says, to despond. For difference has no place. Truly, we were not baptized so that we might be diverse bodies, but so that we might all preserve the exact form of one body among ourselves. "And all we were baptized into one Spirit." [VERS. 14.] "For the body is not one member, but many."
This means: We have come under one and the same initiation, we enjoy the same table. If, therefore, one Spirit has also fashioned us, and we were baptized into one Spirit and into one body, and He has granted us one table, why do you bring to me a difference, as happens with plants, in that all the trees are watered from the same source?
"If the foot should say, 'Because I am not a hand, I am not of the body,' is it therefore not of the body? And if the ear should say, 'Because I am not an eye, I am not of the body,' is it therefore not of the body?"
Wishing to make his discourse non-burdensome and acceptable, he introduces the commonly mentioned members: he says the foot speaks to the hand, and the ear to the eye—members near to one another—and not the foot to the eye. Because we are not accustomed to envy those who are far above us, but rather those who have climbed a little higher. For he does not allow that the one having been lowered, and the other elevated, should therefore not be of the body; for indeed even if the foot holds a lower rank, this is a matter of place; yet it is from their being joined or severed.
"If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?"
Since by mentioning the difference of the members, he had brought them to B a thought of inferiority and superiority, see how he consoles them, showing how this was beneficial. For the very fact that they are many and different, this most of all makes them one body.
"But now God has set the members, each one of them, in the body, just as He willed. But if all were one member, where would the body be? But now there are many members, yet one body."
Again he refers the discourse to the will of God, so that we may not contradict Him who has ordained it so, nor say, "Why thus, and why not thus?" For even if we could say ten thousand reasons, we could not prove that it is right in any other way than this. As when we say,
A such is the will of the master craftsman, so it happened; for as is fitting, so he wills it. Thus, it is fitting for the foot to be so placed, not for the head alone. And if it should contend against the order and abandon its own place to occupy another, it has ruined everything; for it falls away from its own, and fails to attain the other.
From that which they supposed made them unequal in dignity—the great difference between them—he shows them to be equal in dignity. If there were not, he says, a great difference among you, you would not be one body; and not being one body, you would not be equal in dignity. But now, since you do not all possess one and the same gift, for this reason you are a body; and being a body, you are all one, and you do not differ as to being a body. Thus, this very difference is what most especially produces equality of dignity.
"But the eye cannot say to the hand, I have no need of you." B Having calmed the distress of the lesser, he also humbles the arrogance of the greater. "Or again the head to the feet, I have no need of you." For although the gift may be smaller, he says, it is nevertheless necessary. For just as when that is wanting, many things are hindered, so also without this the completeness of the Church is crippled.
"But much more those members of the body which seem to be weaker are necessary; and these members of the body which we think to be less honorable, on these we bestow greater honor; and our unseemly parts have greater modesty, whereas our seemly parts have no need, but God" [has so ordered it]. C He adds another intensification, and says that not only do the superior have need of the inferior, but they have great need. See how, when speaking of the weaker ones, he says "which seem to be"; but when he mentions that they are necessary, he no longer adds "which seem to be," but he himself declares that they are necessary.
For what among the generative parts of our body seems to be more ignoble? Yet they are useful for procreation; for this reason, even the Roman lawmakers punish those who mutilate these members and make eunuchs, as destroyers of the human race and as those who commit injury against nature itself. D But let the insolent perish, who speak ill of God's handiwork! For just as many have cursed wine because of the drunkards, and even the female sex because of adulteresses, so too they have thought these members to be shameful, because many used them otherwise than it is fitting. But they should not have so thought; for sin is not attached by necessity to the nature of the thing, but the transgression is born from the intent of him who dares to commit the act. "God has composed the body."
A if he has tempered it, he has not allowed that which was more ignoble to appear so, "by bestowing more abundant honor upon that which lacked." For since they were grieved, even though they had received much consolation, as if they had received less, he shows that they were honored even more; for to that which lacked, he says, he gave more abundant honor. "That there may be no schism in the body, but that the members may have the same care one for another. And whether one member suffers, all the members suffer with it; or one member is honored, all the members rejoice with it."
He gives the reason for the more abundant honor, establishing it from what is expedient, so that there may be, he says, no schism. B For if the eye, or if the nose, claims things for itself apart, the bond being dissolved, nothing that remains will be of any benefit. But if, while this remains, those parts suffer harm, the whole body suffers with it and hastens to heal them as quickly as possible. "Now you are the body of Christ." If it is not expedient that our own body should be troubled by factions, much more is this true of the body of Christ. "And members in particular." Your church, he says, is a part of that Church which is spread everywhere, so that you ought to keep peace, and that justly and deservedly, not only among yourselves, but also with the universal Church throughout the world, if indeed you are members of the whole body.
"And God has placed some in the Church, first apostles." He makes a catalogue of the gifts, and in the first place he ranks the apostles, who also possessed the gifts within themselves everywhere. C "Second, prophets." For these individuals were prophesying under grace, such as Agabus and those with him. "Third, teachers." He means bishops. "After that, miracles, then gifts of healings." He who had the power was able both to punish and to heal, but he who had the gift of healings only healed. He places the word of teaching before the gift of healings, for it is greater to proclaim the word and to instill piety into the souls of the hearers than to perform miracles. "Helps." To provide aid to the infirm. "Governments." To dispense spiritual matters. By this he also indicates that our own achievements are spiritual, showing that we need the help of God everywhere. D "Kinds of tongues." He places this last, the thing in which they especially prided themselves, teaching them not to be puffed up. "Are all apostles? Are all prophets?"
A are all teachers? Are all miracle-workers? Do all have gifts of healing? Do all speak with tongues? Do all interpret?" Since it was likely that those hearing these things would say, "And why have we not all been made apostles?" he speaks in this way, using more stinging language; and he confirms this again by the example of the body. B "Earnestly desire the higher gifts. And still I show you a more excellent way."
CHAPTER XIII
Vers. 1-3. "If I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but have not love, I am nothing. And if I dole out all my goods to feed the poor, and if I hand over my body so that I may be burned, but have not love, it profits me nothing." While saying these things, he insinuates that the fault was their own that they received lesser things, and that it rested with them to attain higher things if they wished. Yet love is more excellent than all gifts. This he proves by making a comparison of it with the rest of the gifts, which without love are nothing at all. But see by what reasoning he proves this very thing. For he did not say: "If I know tongues," but: "If I speak with the tongues of angels." Nor did he say simply: "If I prophesy," but: "If I know all mysteries and all knowledge," with intensity, C of course, and by way of increase. Nor again does he say: "If I give my goods," but: "If I dole them out to feed the poor," in order to add the service of spending to the gift. Recounting all these things, then, with amplification, he shows them to be far inferior to love. Therefore, he says, if you are desirous of great gifts, devote yourselves to love. He teaches most correctly that love is greater than the gifts. For those gifts had been the cause of divisions, but this one joins together those who are divided. D See where he begins; from that gift of tongues, which seemed great to them. He included not only the tongues of men, but even of angels. Here, moreover, he named the tongue of angels, not to attribute a body to angels, but the sense of his words is this: Even if I were to speak in the same way that angels are accustomed to converse with one another. Just as when he says, "That at His name every knee may bow, of things in heaven, and of things on earth, and of things under the earth," he does not speak in such a way as to attribute knees and bones to the angels, but wishes to signify supreme adoration by announcing a posture of the body familiar to us. So also in this place, wishing to express the mutual conversations of angels by a method familiar to us, he used the name of "tongue." Ver. 4. "Love is patient." Observe how he places this first, the most honorable of all goods. But what is this? Being patient—A for patience is indeed an invincible armor, by which all things troublesome are easily warded off. "Patience" (longanimitas) is indeed so called, because it provides a long and great spirit; for what is long is also called great.
"Love is benign." B Since it is possible to be patient even while bursting with bitterness for not receiving a response to an adversary, for this reason he says, "it is benign." It is as if he meant: We are not patient by punishing the enemy, but by soothing him.
"Love does not envy." Since it happens that one who lays claim to patience might still be envious, this virtue destroys that vice.
"It does not act perversely." That is, it does not act rashly. For it makes one prudent, grave, and steadfast.
"It is not puffed up." C It is not, he says, proud of its achievements, nor is it exalted to the point of insolence.
"It does not behave unseemly; it does not seek its own." By this he says: to suffer great injustices and insults, they do not consider to be a disgrace.
"It is not provoked, it does not think evil." Observe again how love is not only superior to malice, but does not even allow it to exist in the first place. And he did not say, "It does not do evil," but, "it does not even think it."
"It does not rejoice in iniquity." That is, it does not take pleasure in those who suffer evils.
"But it rejoices with the truth." It sympathizes, he says, with those who are highly esteemed.
"It bears all things, it believes all things."
"It hopes all things." All good things, he says; it does not despair of attaining the object of its desire.
"It endures all things." It does not merely hope, but out of intense love it believes with firm confidence.
"Love never fails." D That is, it is not dissolved, it is not broken off.
"Whether prophecies shall be discarded, or tongues shall cease." For if both of these were introduced for the sake of the faith, once it is scattered everywhere, the need for them hereafter will cease. But the love of one another will never cease, but will prevail even more, both here and in the age to come.
"Whether knowledge shall be destroyed." "For we know in part, and we prophesy in part. But when that which is perfect is come." And what knowledge is destroyed? The partial one, of course. For when that which is perfect is come, he says, that which is in part shall be done away. View the matter as if by an example: A lamb was slaughtered, and the doorposts were smeared with its blood; but this knowledge, upon the arrival of the
A Son of God, the true Lamb, and upon His being sacrificed, becomes useless and vain.
“That which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, in a riddle.” B Id est, as if he were to say, it shall cease, and be brought to a halt.
“But then face to face. Now I know in part; then shall I know even as also I am known. And now there remaineth.” Id est, more clearly and more manifestly.
“Faith, hope, charity, these three; but the greatest of these is charity.” Faith and hope, indeed, cease after those good things which were believed and hoped for have arrived. But charity is then most highly exalted, and becomes more vehement.
CAP. XIV.
VERS. 1. “Follow after charity.” We, for our part, have great need to strive toward it in our course.
“Desire spiritual gifts: but rather that ye may prophesy.” Lest anyone should think that he had moved his discourse concerning charity for the purpose of extinguishing the spiritual gifts, he added for this reason, “Desire spiritual gifts.” He makes a comparison, however, between the gifts, and he diminishes the gift of tongues in such a way as to show that it is neither entirely useless, C nor yet, by itself, very useful.
VERS. 2-4. “For he that speaketh in an unknown tongue speaketh not unto men, but unto God (for no man heareth). Howbeit in the spirit he speaketh mysteries. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church of God.” He shows that while it is indeed excellent to discourse with God, it is a small thing not to edify the Church. For this is what he seeks everywhere: that the many may be edified.
VERS. 5. “I would that ye all spake with tongues, but rather that ye prophesied. For greater is he that prophesieth than he that speaketh with tongues.” Lest they should think that he was disparaging tongues out of envy, to correct this suspicion, he uses words of this kind.
“Except he interpret, that the church may receive edifying.” It is a lesser thing, he says, to speak with tongues than to prophesy. Unless, of course, some interpreter is also present who knows how to interpret tongues, that person would by no means be the equal of the one who prophesies.
VERS. 6. “Now, brethren, if I come unto you speaking with tongues, what shall I profit you?” But why do I speak of others? he says. Even if I myself come unto you speaking with tongues, there will be no greater benefit D to those who hear. These things he says to show that he seeks their profit, not the...
A hostile disposition toward those who have this gift. "Unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine." Unless I say, he says, that which can be easily grasped by you, but merely show that I have the gift of tongues, you will depart having gained nothing. For how can you profit from a voice you do not understand?
VERS. 7-9. "Even things without life, whether pipe or harp, unless they give a distinction in the sounds, how will it be known what is piped or harped? For if the trumpet gives an uncertain sound, who will prepare himself for battle? So also you by the tongue." B What am I saying, he asks, that the matter is profitless among you? And one might see this even in inanimate things, as in the harp and in the trumpet. "Unless you give a manifest word, how will it be known what is spoken?" That is to say, unless you interpret. "For you will be speaking into the air." That is, uttering to no one, speaking to no one.
VERS. 10-12. "There are, it may be, so many kinds of languages in the world, and none without voice. If then I know not the meaning of the voice, I shall be to him that speaks a barbarian, and he that speaks, a barbarian to me. So also you." C That is to say, so many languages, so many voices, of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, and ten thousand other nations.
VERS. 12, 13. "Since you are zealous for spirits, seek that you may excel to the edifying of the Church. Therefore he that speaks in a tongue, let him pray that he may interpret." If one must be zealous, be zealous for those gifts by which the Church is built up. Wherefore he adds, "Let him pray that he may interpret."
VERS. 14, 15. "For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is it then?" That is, the gift which is given to me and moves the tongue. "I will pray with the spirit, I will pray also with the understanding: I will sing with the spirit, I will sing also with the understanding. [VER. 16.] Else if you bless with the spirit, how shall he that occupies the room of the unlearned D say Amen at your thanksgiving, seeing he knows not what you say?"
Just as if someone were to say: What then is suitable for teaching and useful? And in what way must one speak? And what must one ask of God? He answers, saying that one must pray both with the spirit—that is, with the gift—and with the understanding and the mind, so that the tongue may speak and the mind may not be ignorant of what is said. For if this is not done, another confusion also arises; for the layman does not know how to respond "Amen," since he is ignorant of what you are uttering.
VERS. 17. A *“For you indeed give thanks well, but the other is not edified.”* In order that he might not seem to treat the gift with utter contempt, he says this; he did the same thing earlier when he said, "He who speaks in a tongue speaks mysteries, and speaks to God, and edifies himself." You, therefore, he says, give thanks well. For you speak while moved by the Spirit, but that person, hearing nothing and not knowing what is being said, stands there, receiving no great benefit.
VERS. 18, 19. *“I thank my God, that I speak with tongues more than you all. But in the Church...”* He speaks thus, so as not to appear to be attacking them more peevishly, since he himself was not destitute of this gift.
*“I desire to speak five words with my understanding, that I may instruct others also...”* That is, understanding what I say, and being able to interpret it for others as well.
*“...than ten thousand words in a tongue.”* For this, he says, holds only an exhibition B of skill, but that holds great benefit.
VERS. 20. *“Brethren, do not be children in understanding; but in malice, be infants; but in understanding, be perfect.”* For children are accustomed to gape at small things, and they do not wonder so much at things that are truly great. Since, therefore, these men also, having the gift of tongues, thought they had everything—which was actually less than the others—for this reason he says, "Do not be children in understanding"; that is, do not be unwise where you ought to be prudent. But be infants and simple where there is empty glory, where there is the inflation of pride. For what is it to be an infant in malice, except not to know what malice is at all?
VERS. 21. *“In the law it is written: 'By men of other tongues and other lips I will speak to this people; and yet for all that they will not hear me,' says the Lord.”* The Scripture calls both the Law and the Prophets by the name of the Law.
VERS. 22-30. C *“Therefore tongues are for a sign, not to those who believe, but to unbelievers; but prophesying is not for unbelievers, but for those who believe. If therefore the whole Church comes together in one place, and all speak with tongues, and there come in those who are unlearned, or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an unlearned person comes in, he is convinced by all, he is judged by all. And thus the secrets of his heart are made manifest; and so, falling on his face, he will worship God, reporting that God is truly among you. How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. D Let all things be done for edification. If anyone speaks in a tongue, let it be by two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in the Church; but let him speak to himself and to God. Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by...”*
that is, for amazement, not so much for instruction. A “Let the first be silent.” For it was not fitting that, when this one was moved to prophecy, that one should speak. “For you can all prophesy one by one, that all may learn and all be exhorted.” This he says to soothe the one who has been prohibited from speaking. “And the spirits of the prophets are subject to the prophets.” That no one might be contentious or envious, he shows that the gift itself is subject. For here he signifies by “spirit” the operation; and if the spirit is subject, much more are you. B “For God is not a God of confusion, but of peace, as I teach in all the Churches of the saints.” He shows that this is pleasing also to God, so that the adversary, having seized an opportunity, may not wish to contend. “Let women be silent in the churches; for it is not permitted to them to speak, but to be subject, as also the law says. But if they wish to learn anything at home, let them ask their own husbands; for it is shameful for a woman to speak in church.” Having cut off the tumult arising from the tongues and the prophecies, he passes on subsequently to the disturbance caused by the women, suppressing their untimely freedom, and very opportunely. For if speaking is not permitted simply to those who have the gifts, much more so to them. He sets up the men as their teachers, benefiting C both parties. For he makes the former chaste, and renders the latter earnest, inasmuch as they are to recount with much accuracy to their wives the things which they heard. See also from how many points he establishes this. First, indeed, from the law of God; then from common sense and custom; and in addition to these, he shames them by the things that seem good to all and everywhere established. For this is what he says: “Did the word of God go out from you, or did it reach to you only?” For he had led forward the other Churches to whom this law had been entrusted. And he uses not only these arguments, but also what was stronger than all, he adds this: that God now also ordains these things through me. For let them know, he says, that these things which I write are the commandments of the Lord. D “Did the word of God go out from you? Or did it reach to you only? If anyone seems to be a prophet or spiritual, let him recognize what I write to you, that they are the commandments of the Lord.” For you could not say this, he says, that we have become teachers of the others, and thus it would not be right to learn from others; nor that the business of the faith has stood here alone, and that there is no need to take examples from others. “If anyone is ignorant, let him be ignorant.” For what reason did he append this? He shows that neither
A does he offer violence, nor does he contend: which is a token of those who do not wish to establish their own, but who look to what is profitable for others. Whence also elsewhere he says: “If any man seem to be contentious, we have no such custom.” Yet he does not do this everywhere, but where the things being sinned are not very great, and then he does it rather to put them to shame. For when he discourses about others, he does not speak thus. But how? “Be not deceived,” he says, “neither fornicators, nor adulterers, nor the effeminate shall inherit the kingdom of God.” And again: “Behold I, Paul, say unto you, that if you be circumcised, Christ shall profit you nothing.” But here, because the discourse is concerning silence, he does not urge the matter vehemently, but rather compels them by means of persuasion. B “Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.” He returns again to the former argument. Observe how, up to the end, he maintained the distinction, so as to affirm the one as necessary, but the other not so; for indeed, of the one he says, “covet,” but of this latter, “forbid not.” VERSE 40. “But let all things be done decently and in order.” He brought in this saying so that he might compose and amend all things as if in summary.
CHAPTER XV
VERSE 1. “Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also you have received, and wherein you stand.” C Having completed the discourse concerning spiritual gifts, he moves on to the one most necessary of all, namely, to the subject of the resurrection. For they were straining themselves greatly in this chapter. For since this is our whole hope, the devil was pressing on to oppose it with more vehement zeal. And at one time he was removing it utterly; at another time he was recounting it as having already taken place; just as Paul said to Timothy: “Of whom is Hymenaeus and Philetus, who concerning the truth have erred, saying that the resurrection is past already.” Sometimes they would say again that the body does not rise, D but that the resurrection is nothing else than the purification of the soul. Against these opinions, therefore, he rises up. But see how from the beginning he shows that he brings forward nothing new, nor anything strange. For he who makes known that which was already known, and which had slipped from memory, makes that thing discovered by bringing it back into memory again. Well, indeed, did he say “Gospel”: for the resurrection is the head of good tidings. VERSE 2. “By which also you are saved.” He explains what gain is received from faith in the resurrection. “By what manner I preached unto you, if you keep; unless...” He says you do not have need to learn this head of doctrine, but only to be reminded.A “Unless you believed in vain. For I delivered unto you first of all that which I also received.” Since he said, “in which you also stand,” in order not to make them too remiss, he terrifies them again.
“That Christ died for our sins.” He does not immediately pronounce that there is a resurrection of bodies, but while he is affirming this very thing, at the same time he reminds them of that great love which God showed them, by giving up His Son for them.
“According to the Scriptures.” For God says through the prophet, “For the transgressions of my people was he led to death”; and, “The Lord delivered him up for our sins”; and, “He was wounded for our transgressions.”
“And that he was buried, and that he rose again the third day according to the Scriptures.” Again Isaiah bears witness, “His burial was taken out of the midst.” And again, “The Lord willeth to cleanse him from the wound, to show him light.” And David, in the person of Christ, was saying, “Because thou wilt not leave my soul in hell.”
“And that he was seen of Cephas.” He brings forward first the most trustworthy of the apostles as a witness. Observe how he leads the prophets and the apostles to testify to the event.
“Then to the eleven; after that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present; but some are fallen asleep.” For after the assumption, Matthias was numbered, not immediately after the resurrection.
“After that he was seen of James; then of all the apostles.” He did not say, “they died,” but, “they are fallen asleep,” confirming by this word again the resurrection.
“And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, who am not meet to be called an apostle, because I persecuted the Church of God. B But by the grace of God I am what I am, and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.”
This is a word of humility.
“Whether therefore it were I, or they, so we preach, and so you believed. If Christ be preached that he rose from the dead,” from whomsoever, he says, you wish to learn, learn. We do not differ.
“How say some among you that there is no resurrection of the dead?” C D
The prophets, he says, foretold this, and he himself showed that he was to be seen; these things we preach, and these things you have believed. By what reasoning, then, after so clear a demonstration, do they refuse to believe, while they say: “How?”
VERS. 13. “If there is no resurrection of the dead, then Christ is not risen.” A For he died for this reason, that he might raise up our nature. If, therefore, we do not rise, for what cause did Christ die?
VERS. 14-17. “If Christ is not risen, then our preaching is empty; your faith is also empty. We are found to be false witnesses of God, because we have testified concerning God that he raised up Christ, whom he did not raise up, if indeed the dead do not rise. For if the dead do not rise, not even Christ is risen. If Christ is not risen, your faith is futile.” B See how many absurdities and inconveniences there are. The vanity of preaching; or rather, the vanity of the Father's testimony. But observe to what great sin he renders those guilty who deny that the dead will rise. “And you are still in your sins.” For unless he has risen, he will not consequently have died, nor has he dissolved sin. For his death is the dissolution of sin. For it is said: “Behold the Lamb of God, who takes away the sin of the world.” How does he take it away, if not by his death? And for what reason did he call him a lamb? C Clearly, as one slaughtered. But if he is not risen, then he was not slaughtered, nor has sin been blotted out. But if it has not been blotted out, you are still in it. But if you are in it, I have preached in vain, and you have believed in vain that you have been set free. Moreover, death also remains immortal if he has not risen.
VERS. 18. “Then also those who have fallen asleep in Christ have perished.” He certainly means those who had died as martyrs for his sake.
VERS. 19. “If in this life only we have hope in Christ, we are more wretched than all men.” D For if the body is not raised again, the soul remains without a crown. But if this is the case, we shall enjoy no good. If none, then the reward will be in this life. What, therefore, could be more wretched for us, who are persecuted everywhere for this doctrine?
VERS. 20. “But now Christ is risen from the dead.” After he has shown how many evils are brought forth by denying the resurrection, he resumes his discourse continuously: and he adds, “from the dead,” so that he might stop the mouths of the heretics.
“He has become the firstfruits of those who have fallen asleep.” If, however, he is the firstfruits, it is necessary for them also to rise. For those things which come after the beginning must surely follow the beginning.
“For since by man came death, and by man came also the resurrection of the dead.” A Aetiology. Since he had previously asserted all things categorically, it is necessary for him also to provide the causes, rendering his argument acceptable to the many.
“For as in Adam all die, even so in Christ shall all be made alive.” For he says, it was necessary that the nature which had been defeated should itself fight the battle again, and that it should be this very nature that is defeated which finally conquers. For in this way was the reproach to be wiped away.
“But every man in his own order: Christ the firstfruits.” Do not, when you hear of resurrection, think that all will enjoy the same rewards. B “Afterward they that are Christ’s at his coming.” That is, the faithful and those who have been approved.
“Then cometh the end, when he shall have delivered up the kingdom to God, even the Father.” For when they rise again, all things shall reach their end. It is not as it is now—with Christ already risen, while things still remain in suspense. Therefore he adds, “we at his coming,” so that you may know that he is speaking about that time.
“When he shall have put down all rule and all authority and power.” That is, when through him he shall have brought all nations to serve the Father. For no one, says Christ, cometh unto the Father but by me.
“For he must reign, till he hath put all enemies under his feet. For he hath put all things under his feet. The last enemy that shall be destroyed is death. C But when he saith that all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead?”
The word “until” in Scripture is not a sign of a limited time, just as the word “unto” is not; as it is said, “From everlasting and unto everlasting thou art God.” This is so that no one might suspect two beginningless principles. Some say that he spoke this to signify the destruction of wickedness.
“If the dead rise not at all, why are they then baptized for them?” He says this because we confess the resurrection of the flesh in baptism.
“And why stand we in jeopardy every hour?” D He did not say “I,” but “we,” taking in all the apostles, and by this means showing modesty and making his argument worthy of belief.
“I die daily, by your rejoicing which I have in Christ Jesus our Lord.” Here he declares how much he has progressed. For how should he die daily, if not by the fervor of his soul
A regarding the things of God? But he says this because of the weakness of the many. Just as when he says, "If in this life only we have hoped in Christ, we are of all men most miserable," he says it for the same reason, and so that by the fear of this wretchedness he might shake their unbelief concerning the resurrection.
VERS. 34. B “Awake to righteousness.” That is, unto what is profitable; as to those who are drunk and mad.
“And do not sin.” He indicates that the seeds of this very unbelief sprout from a wicked life. For many of those who are conscious of their own evils, and do not wish to pay the penalty, are harmed in their faith regarding the resurrection; just as, conversely, those who perform great deeds of virtue desire daily to see that day.
“For some have not the knowledge of God.” See how he shifts the accusations back to them. For to disbelieve in the resurrection belongs to him who does not fully know the power of God, which is unconquerable and sufficient for all things. For if He made existing things out of nothing, He will much more be able to raise up those things that have been dissolved.
“I speak this to your shame.” That is, so that I may correct you, so that, having conceived shame, you may become better.
VERS. 35. “But someone will say: How are the dead raised? And with what kind of body do they come?” He solves the objection which the Gentiles had introduced.
VERS. 36, 37. “Foolish one, that which you sow is not made alive unless it dies? And that which you sow—,” that is: You have the demonstration of these things within yourself, through the things you do every day, and yet you still contradict? he says. Therefore I also call you foolish, because you are ignorant of the things done by you every day. And see the rhetorical excess. For what they had as an argument for denying the resurrection, this he makes a demonstration of the resurrection. For they said: "He will by no means rise, since he is dead." But he, responding, says: "Indeed, if he had not died, he would not have risen."
“You do not sow the body that is to be.” That is, not the complete corn-ear, not the new wheat, not that which has a stalk, not the chaff. For here the argument is no longer about the resurrection itself, but about the manner of the resurrection; namely, what kind of body is to rise.
be, as if it were the same, or even better and more splendid. And he takes both from the same example, showing that it is far better.
‹ As for instance, of wheat, or of some of the others. › He says this so that no one might suspect that a different body was meant.
‹ But God gives it a body as He willed. › Do not, therefore, be overly curious or busy-bodied, wondering how and in what manner, when you hear of God’s power and will.
‹ And to each of the seeds its own body. › Since some were in doubt concerning the resurrection and were saying, “With what kind of body are they coming?” for this reason he brings forward, as an example, the own body of the seeds, saying this. Where, then, is the alien one? For He gives its own.
‹ Not all flesh is the same flesh, but one is of men, another is the flesh of birds, another of cattle, another of fish. And there are celestial bodies, and terrestrial bodies; but the glory of the celestial is one, and that of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars. For star differs from star in glory. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. ›
Lest they think from the example that all are to receive equal glory in the future age, he says: “Not all flesh is the same flesh.” It is as if he were C saying: Why do I speak of seeds? Let us apply this very thing about which we are discoursing even to the bodies; since he has established the doctrine of the resurrection, he subsequently shows that the difference in glory at that time will be great, even if the resurrection is one. And there are two divisions: into the celestial and the terrestrial. For that the bodies are resurrected, he showed through the wheat. That they are not all in the same glory, he shows from this. He shows, therefore, that there will be a great difference even among the righteous, comparing one to the sun and another to a star; and there is a great difference among the sinful, as he mentions the bodies of animals, and of fish, and of cattle; and, in short, he leads the discourse through examples, both of those above and of those below.
‹ It is sown in dishonor, it is raised in glory. › For what is more dishonorable than a stinking and liquefying body?
‹ It is sown in weakness. › For not even thirty days pass, and the whole is dissolved.
‹ It is raised in power. › For then nothing of that kind will remain.
‹ It is sown a natural body, it is raised a spiritual body. › He says this not as if it is not even now, given the pledge of the Spirit, a spiritual body, but because then it will be far more so. For now indeed the spirit
does not remain; for often, when men sin, it departs: but then its dwelling with him will be constant and firm. A If there is an animal body, there is also a spiritual one. Just as it is written: “Or that it will be lighter and more subtle, and as it were capable of being carried upon the air.”
VERS. 45-50. “The first man was made into a living soul; the last Adam into a life-giving spirit. But it is not the spiritual that is first, but the animal; then the spiritual. The first man is from the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are the earthy; and as is the heavenly, such are the heavenly. And as we have borne the image of the earthy, let us also bear the image of the heavenly. Now this I say, brethren,”
That is to say, heavy and attached to present things. But at the same time, he introduces discourse concerning modes of life.
“That flesh and blood cannot inherit the kingdom of God.”
He calls evil actions “flesh and blood” in this place, as when he says: “But you B are not in the flesh.” And again: “Those who are in the flesh cannot please God.”
“Nor will corruption inherit incorruption. Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed.”
That is, malice will not attain to that glory and that possession of incorruptible things.
VERS. 52. “In a moment.”
That is, in a brief instant of time.
“In the twinkling of an eye, at the last trumpet (for the trumpet will sound), and the dead will rise incorruptible.”
This is the interpretation of the former statement: as if he were to say, only as much as is needed to close the eyelid.
“And we shall be changed.”
He says this about those residing among the living at that time.
VERS. 53, 54. “For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible has put on incorruption, and C this mortal has put on immortality, then shall come to pass the word that is written.”
Again he returns to the example brought forward and to the discourse begun regarding the resurrection, having put aside matters pertaining to various modes of life.
“Death is swallowed up in victory. [VERS. 55, 56.] O death, where is your victory? O grave, where is your sting? But the sting of death is sin.”
He confirms this again from the prophets.
“The strength of sin, however, is the law. [VERS. 57.] But thanks be to God, who has given us the victory, through our Lord Jesus Christ.”
Because without the law it was weak; for while it might be perpetrated, it was not able so to condemn. For evil, D while it could be committed, was weak, not being able to condemn as it does now.
A And it would not be shown clearly thus. Therefore, he does not say this, that the Law brought in sin, but that it increased the punishment.
• "Therefore, my beloved brethren, be ye steadfast, immovable," B Appropriate, surely, is the exhortation. • "Always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." That is, in a pure and upright life.
CHAPTER XVI.
• "Now concerning the collection for the saints." Having finished the discourse on the dogmas, and being about to pass over to the moral precepts, having set aside everything else, he stirs up the discourse concerning almsgiving. By "collections," he refers to the gathering of money. • "As I have given order to the churches of Galatia, even so do ye." He did not say "I have exhorted and advised," but "I have ordered," which is of greater authority. • "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him." Call to mind, he says, what things you obtained on this day. For the ineffable good things have come to pass on it; it is the root and beginning of our life; and besides these, we are made partakers of the mysteries therein. See by what reasoning he instructs them, both from the time and from the manner. C • "That there be no gatherings when I come." For the expectation of Paul made them more eager. • "And whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem." He makes the matter free from suspicion, by not saying "this man" or "that man." And rightly he calls it "liberality" (grace), not "almsgiving." • "And if it be meet that I go also, they shall go with me. But I will come unto you, when I shall have passed through Macedonia: for I do pass through Macedonia. 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." D Here again he advises them to generosity. • "But I trust to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries. If Timotheus come, see that he may be with you without fear." He said these things, at once demonstrating love and correcting those who were sinning. • "That he may be with you without fear." That is, that no one of those who were condemned there might rise up against him.A For he performs the work of the Lord, as I do. He commends his fidelity from his ministry.
VERS. 11. "Let no one despise him; but set him forward in peace, that he may come to me." Because he was young, and single-handedly had been entrusted with the correction of such a multitude.
"For I await him with the brethren. As for brother Apollos, I exhorted him much that he should come to you with the brethren, and it was by no means the will that he should come now. But he will come when he has opportunity. Watch ye." This was also an expression of one who was causing fear, so that knowing he would say to him what he might suffer, they might become more considerate. And he also shows great love toward them, in that he sent such a useful man for their sake. B
"Stand fast in the faith, act like men, be strengthened." Not in the wisdom from without.
VERS. 14, 15. "Let all your things be done in charity. And I beseech you, brethren; you know the house of Stephanas and Fortunatus, that it is..." Because, he says, all the aforementioned crimes came to pass out of a neglect of charity.
"The firstfruits of Achaia, and they have addicted themselves to the ministry of the saints, that you also may be subject to such, and to every one that helpeth and laboureth." He also remembers them at the beginning of the epistle, saying: "And I baptized also the house of Stephanas." But now he calls him the firstfruits, not merely of Corinth, but he says of all Greece. And this is no small praise, to have been the first of all to come to Christ. Wherefore, in the Epistle to the Romans, he also praised some on this account, saying: "Who also were in Christ before me" (Rom. xvi, 7). C And he did not say, "because they believed first," but "because they were the firstfruits," showing that along with faith, they also demonstrated an excellent life.
VERS. 17, 18. "And I am glad in the presence of Stephanas and Fortunatus and Achaicus, for that which was wanting on your part, they have supplied. For they have refreshed my spirit and yours. Know them, therefore, that are such." Because it was likely that they [the Corinthians] would be exasperated toward them; for these were the ones who had come and reported to him the matters concerning the schism. On account of this, he says, "they have refreshed my spirit and yours," showing that they had come in place of all, and had chosen to undertake so great a journey on their behalf. D
VERS. 19, 20. "The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. All the brethren salute you." He gathers and joins the members together through the greeting.
"Salute one another with a holy kiss." This holy kiss he positions here alone
A, because they were very much divided from themselves by saying, "I am of this one, and I of that one."
VERS. 21. "The salutation of me Paul with mine own hand." He indicates that he wrote this epistle with great zeal.
VERS. 22. "If any man love not the Lord Jesus Christ, let him be Anathema." By this one word he terrified all who were making their own members the members of an harlot, who were casting stumbling blocks before the brethren by eating things sacrificed to idols, who were disbelieving in the resurrection. And he not only terrified them, but also showed the way of virtue and the impiety of wickedness. "Maranatha." B Since pride was the cause of all evils, and worldly wisdom produced this pride—and this was the head of evils—to suppress it, he does not use the Greek language, but the Hebrew, showing that he is not only not ashamed of simplicity, but also embraces it with great warmth. What is "Maranatha"? "The Lord hath come." Why does he declare it, if not to confirm the faith of the divine dispensation and incarnation, from which especially the seeds of the resurrection were joined together? It is as if he said: "The common Master of all has deigned to humble Himself so much, and you in the meantime are occupied with vices of this kind?"
VERS. 23. "The grace of our Lord Jesus Christ be with you." C For this is the duty of a teacher: not only to give counsel, but also to aid with prayers.
VERS. 24. "My love be with you all in Christ Jesus. Amen." Since he touched them severely, he now speaks more mildly; but lest they should think that he concluded in this way out of a supplicant's position, he added, "in Christ." For this clause presents nothing human or carnal, but is purely spiritual.
The first [epistle] to the Corinthians [contains] 842 verses. It was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus. [It contains] five lections, nine chapters, 17 testimonies, 870 verses.
VARIAE LECTIONES. Eustathius Sulcensis has the same numbers, not the former.
EXPOSITION ON THE SECOND EPISTLE TO THE CORINTHIANS
D CHAPTER ONE.
VERS. 1. "Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother."
The cause of the second epistle
The Apostle wrote the second epistle to the Corinthians because in the former he had promised that he would soon come to them, yet he had not hitherto had the opportunity to fulfill this. Another reason also existed, namely, that because of the former epistle they had recovered and moved toward a better way of life. At the beginning, therefore, he offers an excuse for the delay, and proves that he is acknowledging the improvement which the former epistle had produced. A• "To the Church of God." He again calls them the Church of God, gathering them into one.
• "Which is at Corinth, with all the saints who are in all Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ." B He addresses them by the nation, and by doing so, he honors the Corinthians.
• "The Father of mercies, and the God of all consolation, who consoles us in all our tribulation, that we may be able to console those who are in any tribulation, by the consolation with which we ourselves are consoled by God." He states the reason for his absence. He says, then: I know indeed that I promised to come; but since afflictions and straits have been an impediment, grant me pardon, and do not attribute this to our pride or sloth.
VERS. 5, 6. • "For as the sufferings of Christ abound in us, so also through Christ does our consolation abound: whether we are tribulated for your exhortation and salvation." C Lest by too great an amplification of his calamities he should cast down the spirits of the disciples, he shows again how great is the abundance of consolation, and thereby raises up their minds. And not only this, but he also makes mention of Christ, and says that the afflictions themselves are His. Having mentioned one and the first argument of solace—namely, that through these sufferings we are made partakers with Christ—he adds a second one, namely, that by this means the salvation of the disciples is prepared. He proves this in the following way: If we had not preached to you, he says, fearing the dangers that might deter us from doing so, your affairs would have been brought to an extreme state; but now, by as much as the force of our persecutions is further intensified, by so much the more ought you to expect an increase of better hope. D
• "Which works in the patience of the same sufferings which we also suffer. And our hope is firm for you: whether we are consoled for your exhortation and salvation." He shows that along with their own benefit, the grace which has worked in them has also possessed much power.
• "For as you are partakers of the sufferings, so also shall you be of the consolation. For I do not want you to be ignorant, brothers, of our tribulation, which came to pass in"
A Asia, since we were burdened beyond measure, beyond our strength, so that we despaired even of living." You grieve, he says, because we are being persecuted, as if you yourselves were suffering this; thus we know that as we are comforted, you yourselves also partake of the same. • "But we ourselves had the sentence of death within ourselves, that we might not trust in ourselves, but in God." B That is to say, the judgment and the expectation. And the meaning of this passage is as follows: The state of affairs produced such an expectation that we were all near to death; but the matter did not proceed to that point, but stopped within our expectation. And what follows, "that we might not trust," he does not say because he was disposed in such a way, but he is instructing others through these expressions as if the discourse were about himself. • "Who raises the dead, who delivered us from so great a death, and will deliver; in whom we have hoped that he will also still deliver, you also helping together with us by prayer for us." He moves the discourse again concerning the resurrection. • "That the gift bestowed upon us by many persons may be given thanks for by many on your behalf." C That many persons, he says, may give thanks to Him, since many also received the grace. He says these things, at once stirring them up to prayers for others, and at the same time teaching them humility and leading them to love. Besides this, there is also this other point: that even if God accomplishes a great thing through mercies, prayer and supplications also contribute to it here. • "For our boast is this, the testimony of our conscience, that in holiness." He sets forth a third argument for consolation. And this is that he conducts his life in a pure conscience throughout the world. He says these things, instructing them also not to be downcast in afflictions, when they possess a pure conscience. The sense, however, is as follows: Our boast is this, he says, our conscience, which cannot condemn us as if we had fallen away from what is right because of wicked deeds. • "And sincerity of God." That is, without any deceit. • "Not in fleshly wisdom." That is, not in craftiness, nor in cleverness of words, or in the entanglement of sophistries. • "But in the grace of God we have walked in the world, and more abundantly towards you." D Showing the power given to him by Him through the signs. • "For we are not writing other things to you, than what you read or even understand." Because he had spoken lofty things about himself, since it was
A what appeared invidious and heavy, he calls the witnesses themselves of those things which are spoken by him.
VERS. 14. • "I hope, however, that you will acknowledge even to the end, just as you have acknowledged us in part." B He confirms the future from the past. Moreover, he did not declare this simply and nakedly, but casting the whole matter onto God and the hope which is in Him.
• "That we are your boast, just as you are ours, in the day of our Lord Jesus." Here he cuts off the envy or rivalries that might have been conceived from what was said previously, making them also partakers in the glory of his own achievements. For it did not stop at us, he says, but extends even to you.
VERS. 15-17. • "And in this confidence I wished to come to you before, so that you might have a second grace, and through you to pass into Macedonia, and again from Macedonia to come to you, and by you be sent forward to Judea." Having wished this, therefore, • "That we set the greatest confidence in you; for which we boast in you, and you are our boast."
126 • "Did I use levity? Or what I plan, do I plan according to the flesh, so that with me there should be Yes, yes, and No, no?" C For what reason did I not come, he says? Was it out of levity and fickleness of mind? By no means. Why then? Because what I propose, I do not propose according to the flesh. The meaning of these words is such: A carnal man, that is, one who is attached to present things and is void of the operation of the Spirit, can go anywhere and wander wherever he wishes. But he who is led by the Spirit cannot reach an opinion of his own everywhere, seeing that he holds it as dependent on that authority. But he is led wherever it pleases the Spirit, and he complies with the master’s commands. He says, therefore: I am in no way alienated from the guidance of the Spirit, nor is it in my power to go where I wish. For I am subject to the command of the Paraclete, and I am commanded by Him; therefore I could not come, because it seemed otherwise to the Spirit. This, moreover, is also written in the Acts of the Apostles, [where] when he had decided to go somewhere, the Spirit ordered him to go elsewhere. D It is not, therefore, to my levity—that is, not to my instability of mind—that it should be attributed that I did not come; but it was fitting that I, who am subject to the Spirit, should obey Him.
VERS. 18. • "But God is faithful, that our speech to you was not Yes, and No." He solves an emerging objection. Someone might say: If with you there is not Yes and No, why do you thereafter overturn what you have just asserted, as you did when speaking of your arrival? Woe to us if that ever happened in our preaching. Therefore, lest they be disturbed by thinking these things, he says: Nothing of the sort happened in my preachings. For human things are prone to falsehood
but the things of God are not so. Therefore he says: A *Fidelis Deus*, that is, truthful. Do not, therefore, suspect His things in that way; for there is nothing human in them.
*Verse 19. For the Son of God, Jesus Christ, who among you was preached by us, by me and Silvanus and Timothy, was not "yes" and "no."*
Because he mentioned "a word [or sermon]," he now brings forth of what word he is speaking. And this, "yes, and no," means this: I did not overturn, he says, what I had previously said in my preaching. Nor did I speak to you one thing now, and then something else later; for that would not be proper to faith, but to a wandering mind.
*But, "yes," in Him it has become.*
That is to say, the word I spoke remains B unshaken and firm.
*Verse 20. For as many as are the promises of God, in Him is the "yes"; therefore also through Him is the "Amen," to the glory of God through us.*
He says this because many things were promised by the preaching, and the apostles themselves promised and announced many of these things. For they had discoursed about the resurrection, and about the assumption, and about immortality, and about the great rewards, and about those ineffable goods. He says, therefore, that these promises remain immovable. For it did not happen that in them there was "yes" and "no"—that is, that the things said were sometimes true, at other times false, as was the case with my arrival—but they have always existed as true.
But if the things He promised are firm, much more is He Himself, and C the word that is made about Him.
*Verses 21-22. But He who confirms us with you in Christ, and anointed us, is God, and who sealed us, and gave the pledge of the Spirit in our hearts. But I call God as a witness to my soul.*
That is, He who does not allow us to be moved from the faith which we have in Christ, and He Himself who has anointed us, and given the Spirit in our hearts—how would He not give the future things? By saying, "who anointed," and "who sealed," he signifies the gift of the Spirit.
*...that sparing you, I did not come again to Corinth; not that we lord it over your faith, but because we are helpers of your joy. For by faith you stand.*
CAP. II.
*Verses 1, 2. But I determined this for myself, not to come to you again in sorrow. For if I make you sorrowful...*
It is better, he says, that I chose to yield, so as to give place for repentance, D rather than to come, and by being present to inflict punishments, and to be more greatly exasperated.
*And who is the one who makes me glad, if not he who is sorrowful because of me?*
Even if I was destined to be in sorrow, he says, being compelled to rebuke you and to see you sorrowing, nevertheless I am made glad even by this very thing. For the greatest...
proof of love is that I am held in such esteem by you that I can wound you when I turn away from you. A
VERS. 3. *And I wrote this same thing to you, that when I came I might not have sorrow from those from whom I ought to have joy; having confidence in you all, that my joy is the joy of you all.* He says this to mean: "For this reason I did not come, sparing you."
VERS. 4. *For out of much tribulation and anguish of heart I wrote to you with many tears, not that you should be grieved, but that you might know the love which I have more abundantly for you.* He shows great affection here, since he himself grieved much more than those who had sinned.
VERS. 5. *But if any has caused grief, he has not grieved me, but in part, that I might not be too severe with you all.* It does not escape me, he says, that you were grieved along with me and shared my indignation at the one who had committed fornication, and that the event grieved you all in part. But I said "in part" not because you grieved less than I, but that I might not be a burden to the one who committed the transgression.
VERS. 6. *This punishment which is inflicted by the majority is sufficient for such a one.* He does not say "for the one who committed fornication," but "for such a one," lightening the burden. B
VERS. 7-9. *So that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him. For to this end I also wrote, that I might know the test of you, whether you are obedient in all things.* He not only commands that the rebuke be relaxed, but also that every kind of consolation be applied. Praising them, however, he calls to mind the memory of their former obedience, and brings it into their midst.
VERS. 10. *Now whom you forgive anything, I also forgive.* See how he assigns the secondary role to himself, desiring that they be considered as leaders, while he acts as a companion. This is something that can surely soften an exasperated spirit in the highest degree.
*For if indeed I have forgiven anything, I have forgiven that one for your sakes.* Lest he make them too arrogant, as if they were lords, he compels them again to obedience, saying: For I also have done this for your sakes.
*In the person of Christ.* For the glory of Christ, he says, or even as if Christ himself were commanding this—which was most suited to persuade them. C
VERS. 11. *Lest we should be circumvented by Satan.* He has beautifully used the name "covetousness" (pleonexia). For he does not take what is his own; rather, he snatches and usurps what is ours. For he who had changed his deed through repentance had become better.
*For we are not ignorant of his devices.* D
A For he brings destruction under the guise of piety, so that he may not only entice to fornication, but also, through the contrary method, break a person down by the excessive force of repentance and grief.
*But when I had come to Troas for the Gospel of Christ, and a door was opened to me in the Lord, I had no rest for my spirit, because I did not find Titus my brother; but taking leave of them, I went out into Macedonia.*
Having said in the beginning that in Asia he was burdened beyond strength, and having shown how he was delivered, and having necessarily passed over the things in between, he teaches again that he was afflicted in another way as well. How, then, and in what manner? By not finding Titus. And he was staying in Corinth.
*But thanks be to God, who always triumphs us in Christ.*
Lest he appear to be lamenting these things like one moaning, he renders thanks to God. What he says is this: affliction is everywhere, distress is everywhere. I went into Asia, I was burdened beyond strength. I came to Troas, I did not find my brother. I did not come to you, and this caused me no small anxiety. B But in all these things, he says, we are not sorrowful, but we even rejoice—not only for the things to come, but also for those that are present, because in them we are radiant and manifest. For this reason he calls the matter a triumph. For a triumph is this: to become manifest to all. And he did not say simply "who triumphs," but added "in Christ," that is, because of Christ and the preaching.
*And manifests the fragrance of his knowledge through us in every place, C because we are the good odor of Christ to God among those who are saved and among those who perish: to the one an odor of death unto death, but to the other an odor of life unto life.*
He declares that every place and every time is filled with apostolic struggles; and he uses yet another metaphor, that of fragrance. Then, since he said, "And among those who perish we are a good odor," lest anyone think that they are also acceptable, he added: "To the one an odor from death unto death, but to the other an odor from life unto life." D The meaning of what he says is this: some accept this fragrance in such a way that they are saved, while others accept it in such a way that they perish; so that even if one perishes, the cause is from himself. For it is often said that swine are choked by ointment, and that light blinds eyes that are weak.
*And for these things who is sufficient?*
Because he had spoken great things—that we are a sacrifice of Christ, and a fragrance, and we are being triumphed everywhere—he again refers all these to God; wherefore he also says, "And for these things who is sufficient?" For everything, he says, is of Christ, and nothing is ours.
*For we are not as the many, peddling the*
word of God, but as of sincerity, but as of God. B If we have proclaimed great things, yet it appeared that no part of this achievement was ours, but all was Christ's. For we do not imitate the false apostles, who assert that most things are their own. For this is what "peddling" means, when one adulterates the wine, and when one sells for money what he was commanded to give freely. "But before God, we speak in Christ." We do not proclaim this by deceiving you, nor do we rely on our own wisdom, but we are supplied with power from Him.
CHAPTER III.
B "Are we beginning again to commend ourselves? Or do we need, as some do, letters of recommendation to you, or from you? You are our letter, written in our hearts, known and read by all men." Before they could raise the objection against him—that he was exalting himself—he anticipates them and solves the problem himself. And what he says is of this nature: "We are so far from needing letters of recommendation to you, that we count you yourselves as in the place of a letter. And furthermore," he says, "if it were necessary to be commended to others, we would bring you forward into the midst in place of a letter." "Being manifested that you are a letter of Christ, ministered by us." In this passage, he bears witness not only to their love, but also to their upright deeds. C "Written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets of flesh, of the heart." That is to say, which all understand; thus we carry you everywhere and keep you in our mind. "And such confidence do we have through Christ towards God." Again he refers the whole matter to God. For Christ, he says, has been the author of all of these things for us. "Not that we are sufficient to think anything of ourselves, as from ourselves." See again another correction. He says: "I did not speak in such a way, that we have confidence, as if that were of God, and this of us; rather, he attributes and ascribes the whole thing entirely to D Him." "But our sufficiency is from God, who also made us sufficient ministers of the new covenant; not of the letter, but of the Spirit." What he says, "made us sufficient," is the same as "made us powerful" and "qualified us." For it was no small thing to bring such victories and commandments to the inhabited world, which were far more excellent than the former ones. Wherefore he also added: "Not of the letter, but of the Spirit." "For the letter kills, but the Spirit gives life." He says these things to crush those who were being puffed up with arrogance because of Judaism. For Moses, he says, did not provide the Spirit, but the letters; but to us has been entrusted this office, that we should bestow the Spirit. And by "letter" here,he means the law, which punishes those who transgress; but by "spirit," he means the grace which, through the working of the Spirit, bestows life upon those who were dead through sin. A
VERS. 7. "Quod si ministratio mortis." He carries the comparison further. The meaning is this: if that ministry was the cause of death, but this one is of glory, it is beyond doubt that this glory is greater than that. He expresses the law by the name of "ministration," for it serves death by convicting sins. B
"In letters carved on stones, it existed in glory, so that the children of Israel could not look intently upon the face of Moses because of the glory of his face, which is being brought to an end; [VERS. 8, 9] how will the ministration of the Spirit not be more in glory? For if the ministration of condemnation is glory, much more does the ministration of righteousness abound in glory." C Here again he suppresses the Jewish mindset.
VERS. 10, 11. "For even that which was glorified has not been glorified in this respect, because of the excellent glory. For if that which is being brought to an end is through glory, much more is that which remains in glory." If we compare this glory with that one, the glory of the old law is no glory at all. Yet he does not absolutely claim that the glory did not exist, but he adds "in this respect": that is, according to the standard of the comparison.
VERS. 12, 13. "Having therefore such a hope, we use great boldness; and not as Moses, who put a veil upon his face." Since the hearer, by hearing such great and wonderful things about the New Testament, was going to ask that it be permitted for him to look upon this glory even with his physical eyes, see to what he directs him: to the age to come.
"That the children of Israel should not look intently upon the end of that which is being brought to an end." We have no need to be veiled, he says, as Moses was. For we are able to look upon this glory which we are clothed with, even though it is far greater than that.
VERS. 14. "But their thoughts were dulled." The law, he says, had long ago prefigured the future. For not only did they not see at that time, but even today they do not see the law, and the cause lies with them. For the dullness is of a mind lacking perception and of ingratitude. D
"For until this very day the same veil remains, not being removed in the reading of the Old Testament." Why do you marvel, he says, if they are unable to see this glory, when they did not even see the lesser glory that adorned Moses, nor were they able to fix their gaze upon his face? And why are you troubled that the Jews do not believe in Christ, when they do not even give credence to the law as they ought? For this is why they are ignorant of grace, because they neither know the Old Testament, nor the glory which it contains. For the glory of the law is the turning to Christ.
A *For in Christ it is done away; but even unto this day, when Moses is read, a veil lies upon their heart.* He says that they cannot see this—that it has been brought to an end—because they do not believe in Christ. For if it has been ended through Christ, how will those who do not accept Christ be able to see that the law has not been annulled?
*But when it shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.* He shows the manner in which the correction is accomplished.
*But we all beholding the glory of the Lord with open face,* B he says, we do not require a veil as they do. *Are transformed into the same image from glory to glory, as by the Spirit of the Lord.* For as soon as we are baptized, the soul of those being cleansed shines brighter than the sun; and we not only behold the glory of God, but we even receive from it a certain radiance, just as if clear silver, placed toward the sun's rays, might itself also emit rays.
CHAPTER IV
*Therefore, seeing we have this ministry, as we have obtained mercy, we faint not.* C Perceiving the excellence and the loftiness of the things he had said, he speaks more moderately once again, declaring that he possesses these things by the mercy and goodness of God.
*But we have renounced the hidden things of dishonesty, not walking in craftiness.* We do not promise and pledge great things, he says, and then exhibit others in our deeds, as they do; but we are just such as we appear to be. *In craftiness.* For they were thought to be those who did not accept honors, while in the meantime they were accepting them and hiding it. They had the honors of the holy and approved apostles, yet they were full of six hundred D vices. For these are what he calls the "hidden things of dishonesty."
*Nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.* Not only in the conduct of this life, he says, but in the preaching as well.
*But if our Gospel be also hid, it is hid to them that are lost.* Because the unbelievers did not know its power, he added that this did not happen through our fault, but because of their own dullness.
*In whom the God of this world hath blinded the minds of unbelievers, that the light of the glorious Gospel of Christ, who is the image of God, should not shine unto them.* That is to say...
he who is thought of as God in this age. And he indicates Satan.
A VERS. 5. "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake." He hints at those who exalted themselves, and persuaded the disciples to call themselves by their names, which he also spoke of in the former epistle: "I am of Paul, and I of Apollos."
VERS. 6, 7. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." I serve, therefore, he says, because He deemed it worthy to shine in our hearts. B For darkness was upon the face of the deep, he says, and God said: "Let there be light."
VERS. 8, 9. "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken." He still continues to show that the whole work belongs to the power of God, checking the pride of those people. And what is this "on every side"? Truly in enemies, in friends, in necessary matters, in the use of other things.
"Cast down, but not destroyed. Always..." C Temptations indeed occur, he says, but not those things which are generated from them: this is surely through the power and grace of God.
"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." He speaks of these daily deaths, by which the resurrection was also shown. For if anyone does not believe, he says, that Jesus, when He had died, rose again, seeing us die and rise again every day, let him at last put faith in the resurrection. D
VERS. 11. "For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." Therefore we are delivered, he says, so that the power of His life might be made manifest; since He does not permit human flesh, afflicted by so many and such great calamities, to be overwhelmed by the shower of evils.
A
VERS. 12. "So then death is at work in us, but life in you." He is no longer speaking here of the death of Jesus, but of temptations and of relief. We, he says, are occupied in the midst of dangers and temptations; but you, in security, reap the life produced by these dangers. And we, indeed, endure the perilous things, while you enjoy the good things themselves.
VERS. 13. "But having the same spirit of faith, according to what is written: I believed, and therefore I have spoken; we also believe, and therefore we speak." He brings to their remembrance a psalm that is most suitable for preparing one for dangers. For that righteous man uttered this song when he was engaged in crises. By "the same Spirit," he means, of course, the Spirit of aid; that is, by the same operation through which he escaped safely, we too are saved.
VERS. 14–16. "Knowing that He who raised the Lord Jesus will also raise us up with Jesus, and will place us with you. For all things are for your sakes, that grace, abounding through many, may cause thanksgiving to overflow to the glory of God. For which cause we do not lose heart; but though our outward man is perishing, yet the inner man is being renewed day by day." B Having said, "we also believe, and therefore we speak," he adds what it is that we believe: namely, that He who raised Jesus will also raise us up through Jesus. Again, he fills them with confidence and magnanimity, so that they may not think that thanks are due to men—the false apostles, I mean.
VERS. 17. "For this, our present, light affliction is working for us an eternal weight of glory beyond all measure." See how light he has made the dangers appear, by diminishing both their time and their magnitude. For he says "present" and "light." Where two contraries are compared together: the present and momentary with the eternal; the light with the heavy; and the affliction with the glory. And as if these were not enough, he inserts this expression: "beyond all measure," that is.
VERS. 18. "While we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." He declares in what way such a great mass of afflictions is light. C How, I ask, if not on account of the hope of future things?
CAP. V.
VERS. 1. "For we know that if our earthly house of this habitation is dissolved, we have a building from God, a house not made with hands, eternal in the heavens." We must not, he says, be troubled if we are dealt with harshly. For we reap many fruits from this. Observe, moreover, how D
A [He] shows the superiority of things to come over things present. For having said "terrestrial," he opposed "celestial"; and having said "of a tabernacle," and shown it to be easily dissolved, he opposed "eternal."
• *For in this we groan, groaning, desiring to be clothed upon with our house which is from heaven.* (2 Cor. 5:2) And what house? The body that is incorruptible. And why do we groan in this? Because that one is much better. He says "from heaven," meaning [it is so] because it is incorruptible. For it is not as though our body descends to us from above, but by this name he signifies the grace sent from thence. As if he were to say: "You groan because your outward man is decaying? Thus you groan, because this does not happen with exceeding great measure, nor is he wholly destroyed."
• *If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon.* (2 Cor. 5:3-4) That is, if having received incorruptibility there, we be not found naked of glory and of security. He says this so that we might not all be confident based on the resurrection alone, but also exercise ourselves in brilliant works. For the resurrection is indeed common to all, but glory is no longer common; rather, some are in honor, others in dishonor; some unto a kingdom, others unto punishment.
• *That mortality might be swallowed up of life.* (2 Cor. 5:4) I do not say, he says, that we groan so that we may put off the body, but so that we may be clothed upon it with incorruptibility. For indeed we are burdened, not because we have a body, but because we are encompassed by one that is corruptible.
• *Now he that hath wrought us for the selfsame thing is God.* (2 Cor. 5:5) He shows that these things were prefigured from above. For it is not now, he says, that this seemed good to Him, but when He fashioned us from the earth at the beginning. But as to how it comes to pass, do not seek to know, he says, for what God does, do not curiously scrutinize. Wherefore he says, "Now he that hath wrought."
• *And who hath given us the earnest of the Spirit.* (2 Cor. 5:5) He frequently calls it an "earnest," wishing to show himself a debtor for the whole.
• *Being confident then always, and knowing that, whilst we are at home in the body, we are absent from the Lord. For we walk by faith, not by sight.* (2 Cor. 5:6-7) "Being confident," in the face of persecutions, in the face of plots, in the face of deaths. As if he were saying: "Does someone drive you, and persecute you, and slay you? Do not be cast down. For it is happening for your sake."
• *We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labor, whether absent or present.* (2 Cor. 5:8-9)
A He has placed what is greatest of all last. For to receive an incorruptible home is to be with Christ, which is better. What he says signifies this: he who persecutes and kills does not extinguish our life. For he not only delivers you from corruption and a heavy burden, but also sends you quickly to the Lord. See, moreover, how he has concealed what is grievous—abstaining from the names of "death" and "departure"—and has put in their place what is highly desirable, calling these things an "abiding with the Lord," while he has characterized the things commonly thought sweet in this life as "banishment," for he called the life here a pilgrimage away from the Lord. He said this so that no one might be overly attached to the present, nor burdened by it, nor grieve when they are about to die, but rather rejoice, as if about to set out for greater goods. Then, lest anyone should say, upon hearing that we are "pilgrims from the Lord," "Why do you say this? Are we therefore strangers while we are here?" he anticipates this, saying, "For we walk by faith, not by sight." As if he were to say: "Even here we are his, but not so manifestly." And this is the same thing he said elsewhere: "in a mirror and in a riddle."
To be pleasing to him.
The object of the inquiry, he says, is this: that whether we are there or here, we should live according to his will, and that, having come to such a great desire, they should not be grieved by the delay of the departure. From this head he already ascribes to them the sum of goods. For what is this "to be well-pleasing"? For it is not the case that leaving [this life] is good simply, but rather if we depart having been approved and tested.
"For we must all be manifested before the tribunal of Christ, that each one may receive his own things of the body, according to what he has done, whether it be good or evil." Since the bestowal of good things does not rouse the hearer as much as the threat of punishments, he necessarily concludes his discourse here with these words. Moreover, in striking fear, he has not omitted Christ; nay, by speaking in this way, he both raises up those who are laboring and harassed by inspiring them with hope, and renders those who have lapsed more diligent through the fear introduced.
"Knowing therefore the fear of the Lord, we persuade men; but to God we are manifest. And I hope that we are manifest also in your consciences."
Knowing that terrible tribunal, he says, let us do everything so as not to give occasion or offense to anyone.
"For we do not commend ourselves again to you, but we give you an occasion of glorying on our behalf, that you may have something to answer to those..." C See in what way he continually removes the suspicion that he might appear to be praising himself.
"Who glory in appearance, and not in heart." That is, in the things that are seen, and for show.
A "For whether we are beside ourselves, it is to God; or whether we are sober, it is for you." If we express something sublime, he says, we do this for the sake of God, lest you, thinking us base, should despise us and perish. If we speak in a moderate and lowly way, it is for you, that you may learn to be humble-minded. "For the love of Christ urges us, because we have judged this." For not only does the fear of future things, he says, but even those things which have already happened, not allow us to be sluggish or to slumber, but rouses us to labors on your behalf. "That one died for all, therefore all have died. And he died for all." He recounts what things have already happened; for instance, the death of Christ. Let us strive, therefore, he says, as long as we are in the present life, to bring all to Him for whom He died. For here are the occasions for salvation, but there, no longer. "That those who live should no longer live for themselves, but for Him who died for them and rose again." If, therefore, he says, it is no longer necessary for us to live for ourselves, do not be troubled, he says, nor upset by the dangers that come upon you. And observe the excess of love, he says, in that he says we live for Him, but He died for us.
B "Therefore, from now on we do not know anyone according to the flesh." For they have risen again through the washing of regeneration and the renewal of the Holy Spirit. We do not know any of the faithful, therefore, he says, according to the flesh. For even though they are in the flesh, yet that carnal life has perished, and we have been born from above by the Spirit. "Even if we have known Christ according to the flesh, yet now we no longer know Him." Again he shows that Christ is the author of this second generation for us. For for us, "according to the flesh" is the same as acting in sins; but for Christ, "according to the flesh" is to suffer those things which belong to our nature, such as to be hungry, to be thirsty, to be wearied, to sleep, in which things He was ours. For He did no sin. C But that He is not according to the flesh does not mean that He is without flesh. For He ascended with it, according to the saying: "This Jesus, who was taken up from you into heaven, will so come." And how so? In the flesh, and with the body, but no longer being subject to suffering, as we have said.
"Therefore, if anyone is in Christ, he is a new creation." If anyone has believed in Him, he says, he has passed into another.
A For he was begotten from above by the Spirit; so that for this reason, he says, we ought to live for Him, not only because He died for us, nor because He raised up our first-fruits, but because we have come into another life. "The old things have passed away. Behold, all things have become new." Whether he speaks of sins, or of all the Jewish rites, or preferably, he refers to both the one and the other. "But all things are from God." For this very forgiveness of sins, and the freedom, and the incorruptible glory have been granted to us through Him. "Who reconciled us to Himself through Jesus Christ, and gave to us the ministry of reconciliation. [Ver. 19.] For God was in Christ reconciling the world to Himself, not counting their trespasses against them, and placing in us the word of reconciliation." For by reconciliation all good things have flowed to us. Reconciliation is friendship. Therefore, He who made us friends has also filled us with other good things. Here too is shown the dignity of the apostles, how great is the task entrusted to them, and the exceeding greatness of the love of God. B "Therefore, we are ambassadors for Christ, as though God were exhorting through us; we beseech you on behalf of Christ." The Father, he says, sent the Son to persuade and to act as ambassador on His behalf to the nature of men. Since, then, having been slain, He departed, and we have received the embassy, in His stead and on behalf of the Father we exhort you. So much did He honor the race of men that He even surrendered His Son, and this while knowing He would be slain, and moreover, He made us apostles for your sake. Wherefore it was also aptly said: “All things are for you.” Therefore, what he says, "We are ambassadors for Christ," is the same as saying that we have taken the place of Christ to carry out His duties. And if this seems great to you, hear also that they perform this in the place of the Father. For this reason he added, "as though God were exhorting through us." For He did not exhort only through His Son, but also through us, who have taken up C the work of His Son. By saying this, he demonstrates the exceeding measure of the philanthropy of God. "Be reconciled to God." He did not say, Reconcile God to yourselves. For it is not He who bears enmity, but you. "For Him who knew no sin, He made to be sin for us." I do not speak, he says, of the preceding things—that you insulted One who had done you no wrong, but who had rather enriched you with good things, and that He did not demand justice from you, nor that He, being first insulted, yet entreats—but [I speak] only of those things which He has now bestowed. But what has He bestowed? He surrendered His Son for the insulting ones; He allowed Him who had committed no injustice to die for those who had committed injustice. And it is not told simply in this way, but he set down that which is far greater than this. And what is this? Him who did not D
know sin, he says—that is, Him who was justice itself—He made sin; that is, He permitted Him to be condemned as a sinner. A “That we might become the justice of God in Him.” For this reason, he says, He gave the Son to be insulted, that He might bestow upon us great goods, which we never expected.
CAP. VI.
B VERS. 1, 2. “And we, working together, exhort you that you receive not the grace of God in vain. For He says: In an accepted time I have heard you, and in the day of salvation I have helped you.” Since he had said great things—that God was exhorting, and that we are acting as ambassadors—so that they might not fall back from this state, he terrifies them again, saying: “That you receive not the grace of God in vain.” For he says: do not think that because He exhorts and has sent ambassadors, we should therefore be negligent; rather, we should strive to please Him, so that you do not fall away from such goods. C “Behold, now is the acceptable time; behold, now is the day of salvation.” The time of the gift, he says, the time of grace, when there is no demanding of accounts for sins, nor paying of penalties, but rather, along with reconciliation, we may enjoy a thousand good things. Let us not, therefore, squander the opportunity of the time, but let us show a zeal worthy of the grace.
VERS. 3–6. “Giving no offense to anyone, that our ministry may not be blamed. But in all things showing ourselves as ministers of God, in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in tumults, in labors, in watchings, in fastings, in purity, in knowledge, in long-suffering, in kindness.” This means: giving no one any basis for accusing or condemning us.
“In the Holy Spirit, in charity unfeigned, in the word of truth.” For by Him, he says, we achieve all these things; or he means that we have also been filled with the Holy Spirit.
D “In the power of God, by the armor of justice.” He always says this, referring everything to God.
“By glory and dishonor, by evil report and good report; as seducers, and yet truthful; as unknown, and yet known.” He calls “the left” those things that seem painful, although these are the very things that earn the reward; but he calls them so according to the estimation of the many. And “the right” he calls the virtues that are active.
“As dying, and behold we live.” He says this, showing the ineffable power of God.
A “As chastened, and not killed.” He says this as well, showing for what cause God permits these things; for whom the Lord loves, He chastens.
VER. 10. “As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”
For by those who are outside, we are thought to be in sorrow, yet we are steeped in great joy. All these things he sets forth, urging that we not be troubled by the opinions of the many, even if they call us deceivers, even if they deem us condemned, even if they deem us destined for death, and even if we are consumed by sorrow, or changed by poverty, or possess nothing at all.
VER. 11. “Our mouth is opened to you, O Corinthians.”
Having recounted the temptations and tribulations he suffered, he moves on to speak of love. It is as if he were saying: It is not in our power to be silent toward you, but we desire intensely to speak and to converse with you, which is the custom of those who love.
“Our heart is enlarged.”
For love, being warm, has both stirred up the mouth of Paul and enlarged his heart. For I do not love merely with the mouth, he says, but I also have a heart that sings in harmony with my lips.
VER. 12. “You are not restricted in us.”
We embrace everyone within, he says; and not only this, but we do so with great breadth.
“But you are restricted in your own affections.”
[VER. 13.] “And now, for the same reward.”
The rebuke is also applied by us with much indulgence. For he did not say, “You do not love us,” but rather, “Not with the same measure.”
“I speak as to my children: you also be enlarged. [VERS. 14-15.] Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ”
Instead of saying: It is nothing great that I ask, if, as a father, I wish to be loved by you. D
“With Belial? Or what part has a believer with an unbeliever?”
This word, in the Hebrew tongue, signifies a deserter.
VER. 16. “And what agreement has the temple of God with idols? For you are the temple of the living God, as God has said.”
Neither does your king have anything in common with him. For what accord has Christ with Belial? Nor do the things themselves [have anything in common]; for what fellowship has light with darkness? Therefore, neither should you admit these things.
“I will dwell in them and walk among them; and I will be their God, and they shall be My people.”
Fleeing from flattery, he validates through the testimony of Scripture the fact that they are temples of God.
VERS. 17, 18. “Therefore come out from among them and be separate, says the Lord, and do not touch what is unclean, and I will re-
receive you: and I will be to you a Father, and you shall be to me sons and daughters, says the Lord Almighty.”
CAP. VII.
VERS. 1. “Having therefore these promises, dearly beloved, let us cleanse ourselves from all pollution of the flesh and spirit, perfecting holiness.” A For merely not touching what is unclean does not render one clean; rather, we have need also of other things in order to become holy: diligence, attention, piety, and, to speak simply, every virtue. “In the fear of God.” For it is possible to cultivate chastity not in the fear of God, but for the sake of vainglory. Furthermore, he teaches us the way of chastity, as if to say: Even if desire exercises tyranny, yet if you attain the fear of God, you will destroy its madness. By “holiness” here, he does not mean merely chastity, but also complete immunity from sin. B
VERS. 2. “Receive us.” He moves again to the topic of love, softening the harshness of his rebuke. See, moreover, with what pitying tone he says, “Receive us.” It is as if he were saying: Who has driven us away, he asks; who has cast us out of your minds? Why are we restricted within you? C “We have wronged no one.” See how, once again, he does not recount his benefits, but constructs a sharper and more grave discourse. “We have corrupted no one.” That is, we have deceived no one, just as he says elsewhere: “Lest perhaps as the serpent seduced Eve, so your minds should be corrupted.” “We have circumvented no one.” We have not seized, he says, the wealth of any man.
VERS. 3. “I speak not to your condemnation.” Since he perceived the heaviness of his words, he corrects himself again. “For I have said before that you are in our hearts, to die together and to live together.” D This is the greatest proof of friendship, when the one who is despised still chooses to die and to live together with those who despise him. He says this to intensify their love. For it is possible for someone to love and yet flee from dangers, but we are not so, he says. The sense is this: If it happens that danger looms, I am most ready to suffer for your sake, and neither death nor life seems to me of any account in this matter; but wherever you live, that is more precious to me, and death is better than life, and life better than death.
VERS. 4. “Great is my confidence towards you; great is my boasting for you.” For this reason, he says, I dare to say such things, not for condemnation, but because of my great confidence. “I am filled with consolation.” With what consolation, if not with that which I received from you, by which, having corrected your conduct, you brought me solace
D and great confidence.
“I am filled with joy in all our tribulation. For when we had come into Macedonia.” That is, I no longer grieve, I am healed. “Our flesh had no rest.” Since he had mentioned tribulation, he also states what kind of tribulation it was, and he magnifies it in his words, to show how much zeal, consolation, and joy he produced from these things, if indeed he drove away such great pain. “But [we were] troubled on every side.” And how? It is declared in the following. “Without were fightings.” From the unbelievers. “Within were fears.” But God, who consoles the humble, consoled us by the arrival of Titus. And not only by his arrival, but also by the consolation by which he was consoled among you, reporting it to us. This he says for the sake of the weak among the faithful, lest they be led astray. For he did not signify such things only to the Corinthians, but in other places as well. “Your longing, your weeping, your zeal for me, so that I rejoiced all the more.” Since he had testified great things of them, lest he be thought to be flattering them, he produces Titus as a witness to them—Titus, who had come from them to Paul after the first epistle had been sent.
“For even if I made you sorry with a letter, I do not regret it; though I did regret it; for I realize that that letter, even if it grieved you for a time, now I rejoice, not because you were grieved.” He was announcing these things, that the repentance of the Corinthians was so great, and their zeal. By "zeal," he means his own. He says, therefore: You were kindled and inflamed when you received my letter; therefore I rejoice exceedingly. “But because you were grieved to repentance.” He proceeds to offer an apology for the earlier letter. For since the sin had been amended, he could care for them without danger. It is as if he were saying: Although I had written in such a way that I had exceeded the measure of rebuke, and fearing now that I might repent, nevertheless the great profit that I derived from it did not allow me to be led into repentance. Furthermore, he spoke thus, not because he had rebuked them beyond measure, but to pursue them with greater praises. For you have exhibited such an amendment, he says, that even if I had rebuked you more vehemently, and in such a way as to condemn myself, today I would praise myself, because the matter had a good outcome.
“For you were grieved according to God, so that you might suffer no loss from us. For godly sorrow produces repentance unto salvation, not to be repented of; but the sorrow of the world produces death. For behold this very thing, that you were grieved according to God, what diligence it produced in you?”
A He states the reason why he should no longer be grieved. For that which is sorrowful is brief, he says, but that which is beneficial is everlasting.
“But what carefulness it wrought in you, yea, what clearing of yourselves,” for me. “Yea, what indignation,” against him who has sinned. “Yea, what fear.” For such great diligence and such swift correction was indicative of intense fear. “Yea, what vehement desire,” for me. “Yea, what zeal,” for God, that is. “Yea, what revenge.” For you have taken vengeance, he says, on those who insulted the laws of God. B “In all things you have approved yourselves to be clear in this matter.” Not only by not participating—for this was manifest—but also by not consenting. Since in the former epistle he had reproved them for this very thing, saying, "And you are puffed up," here he says: And you have freed yourselves from this suspicion.
“Not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. Therefore we were comforted: in our comfort we joyed the more exceedingly for the joy of Titus, for his spirit was refreshed by you all. For if I have boasted anything to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling you received him. I rejoice therefore that I have confidence in you in all things.” C
Lest they should say, "Why do you rebuke us, if we are clear in the matter?" he says: Therefore I wrote thus to you, that you might know how I love you.
CHAPTER VIII
“Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” D He moves the discourse for them concerning almsgiving; but lest they should be puffed up, he calls the matter "grace," and by narrating the deeds of others, he makes them the more diligent.
“And their deep poverty abounded.” That is, their great and inexpressible poverty showed their simplicity.
A “To the riches of their simplicity; for I bear witness according to their power, and above their power they were of their own accord,” with much exhortation beseeching us for the grace.
Poverty not only did not hinder them from being generous, he says, but became an occasion for greater abundance. For the more they were in need, the more they vied with one another in liberality.
“And the communication of the ministry which is done to the saints; and not as we expected, but they gave themselves, first to the Lord, and to us through the will of God, so that we desired Titus, that as he had begun, so he should also complete in you this grace.”
See how he again raises the matter with august names. B
“But as in all things you abound in faith, and in word, and in knowledge, and in all diligence, and in your love for us, so also in this grace may you abound.”
See again the exhortation being made with praise. By “faith” he means the gift of miracles, and by “word” the word of wisdom, and by “knowledge” that of doctrines. And by “all diligence,” the diligence regarding every other virtue.
“I do not speak by commandment, but by the diligence of others, proving also the sincerity of your love.”
He again makes his speech gentle. C
“For you know the grace of our Lord Jesus Christ, that being rich, he for our sakes became poor, that you through his poverty might become rich. And in this I give opinion: for this is profitable for you, who have begun not only to do, but also to desire from the year before.”
He speaks of the dispensation of the incarnation; and from this, he urges the giving of alms.
“But now also complete the doing; that as there is a readiness to will, so also there may be a performance from that which you have. For if the promptness of spirit be present, it is acceptable according to what one has, not according to what one does not have. For it is not that there should be ease to others, and to you tribulation, but by way of equality in this present time your abundance may supply their want, that also their abundance may be a supply for your want; that there may be equality, as it is written.” D
The readiness, he says, is of the mind; but the performing is from what one has.
“He that had much, had nothing over; and he that had little, did not lack.”
From this passage, he confirms their readiness, showing that unless they shared with others, they would have nothing more, since they would just be hoarding everything inside; and he brings forward an ancient history. For those who had gathered much, were not found to have more than those who had gathered by smaller measure; God [punishing their greed].
He says these things, at once both terrifying them from the things that happened then, and persuading them nowhere to desire more. A
« Thanks be to God, who gave the same earnestness for you in the heart of Titus; for he accepted the exhortation, but being more earnest, of his own accord he departed to you. »
Since he had discoursed about almsgiving, he now discourses also concerning those who were about to receive the monies and carry them away. For this encourages the cheerfulness of those who are contributing. For he who trusts the minister, and does not suspect him, bestows them with greater liberality. B Or which he had toward the Thessalonians, or the same toward me.
« We have sent with him the brother, whose praise is in the Gospel through all the Churches. »
And who is this, or how great, whom he also signifies in his action, calling him praiseworthy from his preaching the Gospel? Some say Luke, some Barnabas; for indeed the unwritten preaching is the Gospel. C
« And not only so, but also appointed by the Churches, as our traveling companion in this grace which is being ministered by us for the glory of the Lord Himself, and our readiness, avoiding this. »
From this head he is venerable, because he is approved by preaching.
« Lest anyone should blame us in this abundance which is administered by us, providing good things, not only before the Lord, but also before men. But we have sent with them our brother, whom we have proved in many things many times to be earnest, but now much more earnest, through much confidence in you, whether concerning Titus as my partner and coworker toward you, or our brothers the apostles of the Churches, the glory of Christ. » D
For this reason, he says, we have sent such men to you, so that no one might suspect our ministry, as if we were pilfering some part of the monies.
« Therefore, show the proof of your love, and of our boasting on your behalf, to them before the face of the Churches. »
For this is, he says, their life, so that Christ might be glorified through them. It is similar to, « Let your light shine before men, that they may see your good works, and glorify your Father, who is in heaven. » At the same time he also wishes to signify something else: receive them as brothers, he says, as apostles of the Churches, as to the glory of Christ, as also you yourselves doing it for the glory of Christ. Therefore he also adds, « Therefore the proof of your love. »
CAP. IX.
A Vers. 1-5. ‹ For as concerning the ministering to the saints, it is superfluous for me to write to you. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be ashamed in this same confident boasting. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. › B Having said so much about it, he says, it is superfluous for me to write to you. And not only does this declare his wisdom, but also what he says again concerning it.
‹ As a blessing, and not as greediness. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.) › Not unwillingly, he says, nor being forced, but willingly and choosing.
Vers. 10, 11. ‹ Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. › He shows that the very things they give are from God, so that no one might be puffed up, as if giving his own. For he calls almsgiving "seed" now. C He also shows them that the reward of the deed is great, by calling them fruits or produce of righteousness.
Vers. 12-15. ‹ For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; And by their prayer for you, which long after you for the exceeding grace of God in you. Thanks be unto God for his unspeakable gift. › The service, of which it is spoken in the epistle, D is the [service] of the ministry.
VARIOUS READINGS. Perhaps, as the Pauline text carries.
which is carried out through us, does not only achieve this, that it supplies what is lacking to the saints and repairs their indigence, but that it also causes thanks to be sent up to God for the benevolence of many. For this is signified by these words: *But also abounds through many thanksgivings.* For they, upon receiving the money, glorify God for the obedience of your confession to the Gospel. But that he may not show that they are giving thanks only because they have received [something], observe how he elevates them. You glorify, he says, God, because you are so subject to the Gospel. Of which thing this is the proof: that you contribute so generously. For this the Gospel commands.
CHAPTER X.
VERS. 1. *Ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi.* Having finished, as was fitting, the discourse concerning alms, he enters upon a more severe discourse, and by saying, *through the meekness and gentleness*, he rebukes the false apostles, that he might put them to shame vehemently. He brings forward, therefore, meekness and gentleness, by which he might construct a greater accusation. B
*Qui in facie quidem humilis sum inter vos, absens autem confido in vobis.* By these words he indicates those lying apostles who used to say: *Epistles indeed are weighty, but the bodily presence is weak.* Or [he means] in this sense: Even if I speak great things, I do not speak out of arrogance, but because I am confident in you.
VERS. 2. *Rogo autem, ne præsens audeam per confidentiam, qua existimor audere in quosdam.* I beseech you, he says, do not force me to show that I am also strong when I am present, and that I possess power. For because he had said: *Being absent, I am bold toward you*, he now uses these same words.
*Qui arbitrantur nos tanquam secundum carnem ambulemus.* For they used to attack him as a hypocrite, as [one who is] wicked and a deceiver. C
VERS. 3. *In carne enim ambulantes, non secundum carnem militamus.* Here, however, he strikes them with fear. For I confess, he says, that we are encompassed by flesh; but we are by no means living according to the flesh. And he has named this "militia" (warfare), the more to terrify them.
VERS. 4. *Nam arma militiæ nostræ non carnalia sunt, sed potentia Deo.* The weapons of the flesh are riches, glory, power, eloquence, skill, constant running about, flatteries, simulations, and other things similar to these. Ours, he says, are not such, but have their strength from God. And D rightly he again assigns all his power to God. As if he were to say: We did not ourselves manufacture such things, but God himself [did]. For because, when they were scourged and driven out, they were victorious, he says this very thing.
A ...that to be confident in victory through these weapons is of the power of God. For He makes them powerful, so that even if we are clothed with them, it is He who fights and works through them.
<For the destruction of strongholds, casting down reasonings, and every high thing that exalts itself against the knowledge of God.>
And lest, having heard the name "strongholds," you should understand something sensible, he adds, "casting down reasonings." For by the proposition he shows the magnitude [of what he says], but by the addition he declares that the war is spiritual. He calls the "stronghold" the Greek pride, and the strength of sophistries and syllogisms.
<And bringing into captivity every thought to the obedience of Christ.>
He exhibits a glorious and brilliant victory. For we do not fight with words, he says, but with deeds against words.
<[VERS. 6.] And being in readiness to avenge all disobedience, when your obedience has been fulfilled.>
For we are waiting for you, he says, so that when we have corrected you through exhortation and threat, and have led you away and turned you from their fellowship, then—having left alone those who are incurably sick—we may inflict punishment, when we see that you have departed from them entirely. For you are obedient even now, but not entirely. Therefore he did not say, "when you have obeyed," but "when your obedience has been fulfilled."
B <[VERS. 7.] You look at things according to the face. If anyone is confident in himself that he is Christ’s, let him reconsider this in himself.>
This is no small crime, but a very grave one. For those who allow themselves to be easily deceived are guilty of this. He says, however: You judge based on things that appear, from carnal things. And what is this, "from carnal things"? If someone is wealthy; if someone displays pride; if someone is surrounded by a crowd of flatterers.
<For as he himself is Christ’s, even so we are Christ’s. [VERS. 8.] For even if I should boast somewhat more about our authority, which the Lord has given us.>
He does not wish to be very burdensome from the beginning, but the gravity of his speech increases little by little C until it reaches the summit.
<[VERS. 9-12] For the edification, and not for your destruction. I will not be ashamed, lest I should seem as if I would terrify you by letters: for his letters, they say, are weighty and powerful, but the presence of the body is weak, and the speech is contemptible. Let such a person consider this, that such as we are in word by letters when absent, such D we will be also in deed when present.>
VARIA LECTIONES. "Captivantes" (bringing into captivity), he says: that is, as if receiving these as captives from the tyranny of the most wicked one, we lead them from servitude to the freedom of Christ. These things are indeed read in the selfsame words in Oecumenius; but not similarly in Chrysostom.
A For we do not dare to classify ourselves with some of those who commend themselves; but they, measuring themselves among themselves and comparing themselves with themselves, do not understand. Observe how again he mitigates envy.
“But we will not boast beyond measure, but according to the measure of the rule which God has apportioned to us, to reach even as far as you. For we are not overstretching ourselves, as though we did not reach you; for we have gone as far as you even in the Gospel of Christ; not boasting beyond measure, but in other men’s territory.” For the false apostles were indeed saying that they had converted the inhabited world and had reached the ends of the earth; yet at the same time this is an indication of his humility.
“But having hope that as your faith is growing, we shall be magnified in you according to our rule, to abound further, so as to preach the gospel in the regions beyond you, not to boast in another man’s rule, in things prepared.” “He who boasts, let him boast in the Lord. For not he who commends himself is approved, but whom the Lord commends.” B
I hope, he implies, now that you have learned, that our rule will be extended even further. For we shall precede you even further, so as to preach and to labor, not so as to boast in words regarding things for which others have labored. He rightly calls it both a rule and a measure, as one who had entered upon the acquisition of the world and a most excellent inheritance, showing that the whole thing is the work of God. Having therefore such works, he says, and expecting greater ones, we do not indulge in boasting as those do who have nothing, nor do we credit these things to ourselves, but all to God. Hence he adds, “he who boasts, let him boast in the Lord.”
CHAPTER XI
“O that you would bear with me in a little foolishness; but do indeed bear with me.” Being about to enter upon his own praises, he makes use of much preparation.
“For I am jealous for you with a godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.” C He did not say, “I love you,” but he puts forward that word which has a far greater force. For those souls are very zealous which are set on fire toward those whom they love; and jealousy is not born of anything else than from vehement love.
“But I fear, lest by any means, as the serpent deceived Eve by his craftiness, so your minds may be corrupted.” For although the destruction is your own, yet the grief is shared. Moreover, the word “lest” is not the word of one condemning, nor of one remaining silent. For neither is safe, neither to
speak openly, nor to conceal it perpetually; and by the remembrance of the history, he strikes them with no small fear. A “By the simplicity and the purity that is in Christ.” He shows that faith requires an unfeigned and guileless soul. “For if he that comes preaches another Jesus, whom we have not preached.” He shows here that it was not the Corinthians who were the deceivers, but those who were brought in to them from abroad. He says this because those men boasted that the apostles had taught imperfectly, as if they themselves were bringing in something more in what they said. Since, then, he has said that they boasted of using extraneous wisdom, he says this: that if these men were saying something more perfect, and were preaching another Jesus who ought not to have been preached, B and which we had omitted, you would be right to endure them. For this reason he added, “whom we have not preached.” But if it is the same articles of faith, what is the advantage? For whatever they may say, they will say nothing more than what we have said. “Or do you receive another Spirit, which you have not received?” That is, to make you richer according to grace. “Or another Gospel, which you have not accepted, you would have done well to withstand.” For I think I have done nothing less than the great apostles. C Nor did this, in turn, require that boisterous eloquence of theirs. For nothing more perfect was brought in by them. Indeed, after he said, “Or do they preach another Jesus,” he subjoined, “whom we have not preached”: then, having said, “or another Spirit,” he added, “which you have not received.” Then finally, having said, “or another Gospel,” he added, “which you have not accepted,” signifying in all these ways that it was not simply the case that if they say something more, one ought to pay attention; but if what they said more was something that *ought* to have been said, and was omitted by us. But if it ought not to have been said, that was the reason it was not said by us at all. Why, then, are you so amazed at those who blather such things? D “For although I be rude in speech, yet not in knowledge.” Because they boasted greatly in Greek wisdom, he frames it in this way, showing that he is not ashamed of this, but rather glories in it. For he considers that foreign wisdom to be worth nothing, but rather foolishness. “But we have been manifested in all things toward you.” He accuses the false apostles as walking in craftiness. [alt-version omitted] “Did I commit a sin, humbling myself, that”
VARIOUS READINGS
Chrysostom. I revise and read from Chrysostom: “For if they preach another Jesus,” having said, he added, “whom we have not preached.”you are humbled, that you might be exalted, because I preached the Gospel of God to you for free? I spoiled other churches, taking wages, for your ministry. And being present with you, and in want, I was not burdensome to any. For that which was wanting to me, the brethren supplied, having come from Macedonia; and in all things I have kept myself from being burdensome to you, and so will I keep myself. A What he says is this: I was in straits and in extreme poverty while I was with you, and preaching the word to you. This, therefore, you have to charge me with, and this is my sin, that I chose to afflict myself, so that you might be helped. For this is what “that you might be exalted” means.
“The truth of Christ is in me.” Do not think, he says, that I said this because I wanted to receive anything. For, he says, the truth of Christ is in me.
“That this glorying shall not be stopped in me in the regions of Achaia.” Why? Because I do not love you? God knows. But what I do, I will also do. He calls the matter “glorying.”
“That I may cut off the occasion from them that seek an occasion; that wherein they glory, they may be found even as we.” Because they were eager for this, to find some hold against him as being covetous, he was eager to remove this.
“For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ. And no wonder: for Satan himself transforms himself into an angel of light.” B Therefore, he says, I call them false apostles, because they simulate all these things to deceive. For since they know that they could not otherwise be accepted, they take on the mask of truth in order to act out the drama of their error, and they say they do not accept money so that they may extort more.
“It is no great thing, therefore, if his ministers also be transformed.” By an angel of light, he means one who speaks with confidence and boldness. For these are otherwise the angels of darkness, that is, the devil’s.
“As ministers of justice, whose end shall be according to their works.” Which we are, he says, who preach the Gospel.
“I say again (let no man think me to be foolish).” For he had already offered a correction. C “Otherwise, take me as one foolish.” For this was indeed their work, to glory when there was no cause. “That I also may glory a little.” “That which I speak, I speak not according to God, but as it were in foolishness.” Again, by the addition of “a little,” he lightens the weight. “In this basis of glorying.” D
See how glorying is not according to the Lord. For when you have done all things, he says, say that “we are unprofitable servants.”
VERSES 18-20. “Since many glory according to the flesh, I will glory also. For you suffer fools gladly, seeing you yourselves are wise. For you suffer if anyone brings you into bondage, if anyone devours you, if anyone takes, if anyone exalts himself, if anyone strikes you on the face.”
That is to say, from those things which are external; from nobility, from riches, from wisdom, from having circumcision, and from Jewish ancestors. B
VERSE 21. “I speak according to dishonor.”
Not that you are beaten, but that you suffer no less in the sight of those who are beaten.
“As though we had been weak. Wherein any dares (I speak in foolishness), I dare also. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ? (I speak as a fool) I more. In labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes.”
Was it not possible, he says, for us also to do such things to you? But we do not do them. Why then do you suffer these men, as if we were unable to do such things? For it is a reproach to you to suffer the foolish; but that those who rob, and despise, and strike you should be endured, admits of no defense. C
“I received one less.”
Why “one less”? There was an ancient law among the Hebrews that one who received more than forty stripes should be dishonored among them. Therefore, so that the force and impetus of the one striking, having inflicted more than the number, might not render the one beaten contemptible, it was ordained that one blow be omitted; so that, even if the striker increased the stripes, he would not exceed forty, but staying within the calculated number, he would not quite dishonor the one being beaten. D
VERSE 25. “Thrice I was beaten with rods; once I was stoned.”
But what is this to the Gospel? It is that he undertook long journeys and travel across the sea.
“Thrice I suffered shipwreck.”
In a mystical sense, he suggests that humanity had suffered shipwreck three times. For what does he say, “Thrice I suffered shipwreck, a night and a day I have been in the deep of the sea”? Human nature has suffered shipwreck three times. Once in paradise through the transgression; a second time, again, when the flood was brought upon Noah; a third time, when, after the people received the law, they fell away into the worship of idols, until he who came...
A as the pilot of our souls, Christ, having raised the mast of the cross in the midst of the earth, directed our voyage toward the City of Heaven, so that we might arrive without a storm.
« In night and day I have been in the deep. » By night he speaks of that lingering we spent in dark error before the coming of Christ. But by day he speaks of the other manner of life, which, from the time Christ came, we have entered into in the luminous baptism.
« In night and day I have been in the deep. In journeyings often. » Some indeed say that he was sailing in the middle of the sea; but others, that he was swimming in the middle of the deep, where he could see neither land nor mountain, which is indeed more true. For the former would be worthy of no wonder, nor would he have placed it after the shipwrecks as something greater than the shipwrecks.
« In perils of rivers, in perils of robbers, in B perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. » For he was compelled to cross rivers.
« In labor and struggle, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; besides those things that are outside, my daily instance, the care of all the churches. Who is weak, and I am not weak? Who is scandalized, and I do not burn? If it is necessary to glory, I will glory in my infirmities. God and the Father of our Lord Jesus Christ, who is blessed forever, knows that I do not lie. At Damascus, the ethnarch of Aretas the king C guarded the city of the Damascenes, wishing to seize me, and I was let down in a basket through a window through the wall, and I escaped his hands. »
CHAPTER XII
« To glory indeed is not expedient for me; for I will come to visions and revelations of the Lord. » He says this, not as though he had said nothing, but because he is about to pass to another kind of glorying, which renders him more brilliant and more distinguished. He tells these things about himself, instructing them to feel humbly. For if such a man, who possessed such great things, was of this sort, what ought they not to have done?
« I know a man in Christ above fourteen years ago (whether in the body, I know not, or out of the body, I know not, God knows), D such a one caught up to the third heaven. And I know such a man (whether in body, or out of the body, I know not, God knows) that he was caught up into paradise, and heard unspeakable words, which it is not permitted to a man to speak. For such a one I will glory; but for myself I will not glory, unless in my infirmities. For if I should wish to glory, I will not be foolish. For I will speak the truth. But I refrain, lest anyone should think of me above
that which he sees in me, or hears anything from me. And by the abundance of the revelations, lest I should be exalted above measure, there was given to me a thorn in the flesh. A Since there were many revelations, he mentions this one in particular. That they were many, he himself declared by saying, *by the abundance of the revelations, lest I should be exalted above measure*. For this reason he also mentions the time of fourteen years, to show that one who had restrained himself for so long a time would not now have spoken of it, had he not known there was great necessity.
«An angel of Satan, to buffet me, lest I should be exalted above measure.» Satan is called “adversary” in the Hebrew tongue. For the Scripture, when narrating about Solomon, says: *There was no Satan in his days*; that is, no one to wage war, or to stand against him. Therefore, what he says has this meaning: God did not permit the preaching of the Gospel to advance without any labor, so that it might repress our pride; but He permitted adversaries to attack us. He calls Alexander the coppersmith, Hymenæus, and Philetus, who alleged that the resurrection had already taken place, angels of Satan; in one word, everyone absolutely who contradicted the discourse of the preaching, and who stirred up quarrels and fights against him, and cast him into prisons. Just as, therefore, he calls the Jews children of the devil, because they emulated his works, so also he calls all those who oppose the Gospel angels of Satan. This, then, *there was given to me a thorn*, he says, *to buffet me*; not as though God were arming such men—far be that—or punishing out of vengeance for the present, but rather that He was permitting it to happen, deferring B retribution to the day of judgment.
VERS. 8. «For which thing I thrice besought the Lord, that it might depart from me.» And this is a proof of great humility, that he did not conceal it.
153 VERS. 9. «And he said to me: My grace is sufficient for thee.» Truly so, because you raise the dead, heal the blind, and perform all other signs.
«For my power is made perfect in infirmity.» For although they were driven in one direction and harried in another, they conquered everyone.
«Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.» That they might not become despondent when the false apostles boasted of contrary things C, while they themselves were acting amidst persecutions, he shows that the apostles would emerge all the more radiant through them.
VERS. 10. «For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ.»
VARIOUS READINGS.
*There was no Satan*. In III Kings, chap. v, the word Satan is read in Hebrew: whence Jerome in the Vulgate rendered it, *there is no Satan*, but in the Greek translation of the LXX, according to all codices, at least those of the present day, it is written: [original-script column: see facsimile] nor does the Hebrew word appear untranslatable anywhere. Whence Chrysostom received these words which our author here recites, does not appear.
A Lest anyone should think he is speaking of bodily infirmity, he has recounted the kinds of infirmity one by one, saying: «In reproaches, in persecutions, in necessities, in distresses.» Do you see how he now reveals the one he previously called Satan, and that it was not a head cold, as some triflers narrate, with which he was afflicted? «For when I am weak, then am I strong.» For where there is affliction, there also is consolation; and where there is consolation, there also is grace. When, therefore, he was thrown into prison, then he performed those marvelous deeds. When he suffered shipwreck and was carried off to a barbarian land, then he was glorified above all measure. When he entered the prison, then he even overcame the judge.
VERS. 11-13. «I am become foolish in glorying; you have compelled me.» For I ought to have been commended by you. For I have done nothing less than those who are super-apostles, although I am nothing. Yet the signs of the Apostle were wrought in you, in all patience, in signs, and wonders, and mighty deeds. For what is there in which you have been lessened beyond the other churches, unless it be that I myself did not burden you? B
«In glorying,» he says. But having finished the discourse about his own praises, he does not stop there, but offers an apology again, and asks pardon for what was said. For you, he says, have compelled me. For if those others also were not leading you into error by their ostentation, I would never have been brought to make such remarks about myself. But because they were subverting the entire Church, looking to your advantage, I was forced to become foolish.
«Forgive me this injury. [VERS. 14, 15.] Behold, this is the third time I am ready to come to you, and I will not be burdensome to you. For I do not seek what is yours, but you. For the children ought not to lay up for the parents, but the parents for the children. And I will most gladly spend and be spent for your souls, even though, loving you more abundantly, I am loved less.» He sets this down as their praise, if they consider it an injury that the Apostle would not accept anything from them, nor bear to be supported by them.
«But in this,» he continues, «I did not burden you, but being crafty, I caught you by guile. Did I circumvent you by any of those whom I sent to you? I desired Titus, and I sent the brother with him. Did Titus circumvent you? Did we not walk in the same spirit? Did we not walk in the same steps? Do you again think that we are making our defense to you? C We speak before God in Christ. But all things, beloved, are for your edification.» For I fear... D
A lest, when I come, I shall not find you such as I wish, and that I may be found by you such as you do not wish.
Perhaps someone may say, that I received nothing because I did not ask for it; but being crafty, I prepared certain men, whom I sent to you to ask for something in their own name, so that by receiving it through their hands, I might show myself free from the suspicion of money collected. But not even this can anyone say, and you are witnesses. But he says, "in the same spirit," or with the same disposition of mind, or with the same ministration of grace, because the Spirit has granted us a similar manner of acting.
B Lest there be contentions, emulations, animosities, dissensions, detractions, whisperings, puffings up, seditions among you: [Vers. 21] lest, when I come again, my God humble me among you. That which he ought to have placed in the first rank, he places last, namely, the puffing up. For they were arrogant against him. Therefore, lest he appear to be concerned primarily with his own advantage, he speaks immediately of the common good. For all these things were born of envy, such as calumnies, criminations, and dissensions.
«And I shall lament many of those who have sinned before, and have not done penance for the uncleanness, and fornication, and impudicity which they have committed.» He did not say "all," but "many"; nor does he reveal who they are, so as to provide them an easy return to penance.
CHAP. XIII.
Vers. 1. «Behold, this is the third time I am coming to you.» He shows C that he is much more vehement in his warnings, but slower and more delaying in punishing.
«In the mouth of two or three witnesses shall every word stand. [Vers. 2.] I have foretold, and I foretell as though present for the second time, and now being absent I write to those who have sinned before, and to all the others.»
In place of witnesses, he puts his arrivals and his warnings. Once, he says, and a second time I spoke when I was about to come, and I now warn of the same by letters. And if you hearken to me, that which I desired will have happened; but if you are disobedient, it will then be necessary for me to perform what I have said, and to inflict punishment.
«For if I come again, I will not spare.» Lest his delay create sluggishness, see how he also anticipates this, saying: If I come, I will not spare.
Vers. 3. «Do you seek a proof of Christ, who speaks in me, who is not weak in you, but is mighty in you?»
He says this, striking at those who would gnaw at him and mock him, saying: His presence is weak and
A contemptible. Inasmuch as you wish to make trial of whether Christ dwells in me, and for this reason mock me as cheap and worthy of contempt, as being destitute of that power, you shall know that we are not destitute, should you provide the occasion; which may it not be. But he did not say, "of Him who dwells," but "of Him who speaks," showing that the words are spiritual.
VERS. 4. « For indeed He was crucified out of weakness, but He lives by the power of God. »
The name of weakness signifies three things. For weakness is spoken of as bodily illness, according to what was said concerning Lazarus: «Lord, behold, He whom you love, is sick.» And again, a person is weak by not being well-established in the faith, in the sense that Paul said: «But him who is weak in faith, receive, not to the judging of thoughts.» And again, in a third way, weaknesses are persecutions and plots. And this B can also be seen in Paul, who says: «For this reason I besought the Lord, and He said to me: My grace is sufficient for you. For My power is perfected in weakness.» It is in this third sense that the name of weakness is here received. He says, therefore, that although He was affixed to the cross, having endured peril and plots, yet He suffered no harm therefrom, but God remains powerful, even if He suffered voluntarily on account of the dispensation.
« For we also are weak in Him, but we shall live with Him by the power of God in you. » [VERS. 5, 6.] « Test yourselves, if you are in the faith; prove yourselves. Do you not recognize yourselves, that Christ Jesus is in you? Unless perhaps you are reprobates. But I hope that you will recognize that we are not reprobates. »
That is, we are pursued, we are driven, we suffer the extremes. This is on account of the preaching and the faith in Him.
VERS. 7. « We pray, however, to God, that you do nothing evil; not that we might appear approved, but that you might do what is good. »
I entreat God, he says, that I may find nothing uncorrected; or rather, not only this, but not even the beginning of sin. For if you remain sinning without repentance, it is necessary to punish you, and to give proof of the power; as was done in the case of Sapphira and Elymas the sorcerer. But we do not pray for this, he says, but rather the opposite, that neither you may sin, nor we appear as D reprobates. That is, that we may not thus demonstrate the proof of the power which is in us by punishing and taking vengeance on you who have sinned and who are laboring under an incurable disease. But why this? That you may do what is good. For this we eagerly desire, that we may see you crowned.
A *We as though reprobate.* He does not say reprobate, but *as though* reprobate. For he would not be a reprobate, even if he did not punish.
*VERS. 8, 9. For we cannot do anything against the truth.* What the nature of the matter demands, he says, we do. For even if we see you worthy of commendation through repentance, we can no longer punish. *But for the truth. For we rejoice.* When we are thought to be weak, not when we are weak.
*When we are weak, and you are powerful.* This too we pray for, your perfection. For this reason I write these things while absent, so that being present I may not act sharply according to the authority which the Lord gave to me. B That is, approved and acceptable. *For edification, and not for destruction.* Finally, brothers, rejoice. He shows that he did not desire the authority for the sake of using it to punish them. *Be perfect.* Become perfect, he says, fulfilling what is lacking. *Be comforted, be of the same mind, live in peace, and the God of peace and love will be with you. [VERS. 12, 13.] Salute one another with a holy kiss. All the saints salute you. The grace of our Lord Jesus Christ, and the charity of God, and the communion of the Holy Spirit be with you all. Amen.* He says this because many were the temptations and great the dangers. Written from Philippi of Macedonia by Luke and Titus. To the Corinthians second, 612 verses. C
VARIAE LECTIONES. Eustathius of Sulcis, 590 verses.
EXPOSITION ON THE EPISTLE TO THE GALATIANS
CHAPTER FIRST.
DVERS. 1. *Paul, an apostle, not of men, neither by man, but by Jesus Christ and God the Father.* Those who believed from among the Jews, since they were occupied by the prejudices of Judaism, and were at the same time intoxicated by the heat of vainglory, and wishing to arrogate to themselves the titles of teachers, in
order to impose these A requirements upon themselves, they went into the nation of the Galatians and taught that it was necessary to be circumcised, and to observe Sabbaths and New Moons, and not to tolerate Paul, who was doing away with these things. For they said that those around Peter, and James, and John, who held the first place among the apostles, did not forbid these things; and since he [Paul] had appeared only yesterday and today, while they were the first, those around Peter; and since he was merely a disciple of the apostles, while they were disciples of Christ; and he was alone, while they were many, and were the pillars of the Church. Since, then, he had previously seen that entire nation to be sound and intact, and then suddenly saw a fire ignited from the Church of the Galatians, he wrote the Epistle in defense against all these things, and from the very proem he immediately directs himself toward that which they, in order to undermine his reputation, were alleging: that the others were disciples of Christ, but he had become a disciple of the apostles.
B «Who raised him from the dead.» Why did he not begin from the more divine acts of Christ, but from his passion? Because, since they were rising up against him, as if about to be punished should they fall away from the law, for this reason he makes mention of the thing through which every need for the law is excluded; I mean the cross and the resurrection, which became the cause of salvation for all.
«And all the brethren who are with me.» He directs himself again to that which they were saying: that Paul was one, but the apostles were many; for this reason he brought in a multitude with him, and not as in other [epistles], where either Paul alone is set forth, or Paul and Timothy, or also Silvanus.
«To the churches of Galatia.» He shows the necessity of the Epistle, that it was not one endangered Church that aroused his such great zeal, but a multitude of Churches.
«Grace to you and peace from God the Father and our Lord Jesus Christ.» He places this everywhere, but most especially when writing to the Galatians now, because there was a danger that they would fall from grace if they were again circumcised.
D «Who gave himself for our sins.» We were, he says, entangled in myriad evils, and liable to the ultimate punishment; and the law not only did not reconcile us, but it even condemned us, for by making sin manifest, it was unable to grant freedom, nor to calm the wrath of God. But the Son of God made possible what was not possible, having blotted out our sins and having established his enemies in the rank of friends.
«That he might deliver us from this present evil age.» He did not mean the measurement of time, but called the present life evil.
A By evil actions, he means a distorted will.
VERS. 6, 7. «I marvel that you are so quickly turning away from Him who called you in the grace of Christ.» This, he says, caused me great amazement, that those who had been so taught the mystery of grace, to the point of being able to become teachers of others, should so easily be persuaded by those who deceive them. «To another gospel, which is not another.» For as Peter says: «There is no other name under heaven given among men, by which we must be saved.» «Only some are troubling you and want to pervert the gospel of Christ.» He rightly says «troubling,» not «teaching» or «persuading,» so as to show that the matter is nothing but deception.
VERS. 8, 9. «But even if we, or an angel from heaven, should preach a gospel to you contrary to what we have preached to you, let him be accursed. As we have said before, so I now say again: if anyone preaches a gospel to you contrary to what you have received, let him be accursed.» B Observe the apostolic prudence: lest anyone say that, out of a desire for vainglory, he was promoting his own doctrines, he anathematized himself as well. And because they were fleeing to human authorities, such as John and James, for that reason he made mention of angels. Do not cite James or John to me; for even if it were one of the first of the angels who subverted the preaching, says he, let him be accursed.
VERS. 10. «For do I now persuade men, or God?» Even if I were deceiving you in teaching these things, he says, could I also deceive God, to whom the hidden things of the mind are manifest, and whom I strive with all my efforts to please in all things? «If I still pleased men, I would not be a bondservant of Christ.» [VERS. 11.] «But I make known to you, brethren, the gospel, which was preached by me, that it is not according to man.»
If I were striving to please men, he says, I would still be on the side of the Jews and devastating the Church. But since I have despised my entire nation, my kinsmen, and the glory of my lineage, and have exchanged them for persecutions, wars, and daily deaths, it is clear that the things I am now asserting are not said for the sake of obtaining glory from men. C He says this because he is about to narrate his former manner of life. So that they might not think he is doing this to defend himself, and thus become proud, he says: «For do I now persuade men?»
D VARIE LECTIONES. ...perit. Moreover, the sense of Damascene is rendered in OEcumenius in such a way that an «evil age» is also equivalent to a corrupt life.
A "For neither did I receive it from man, nor was I taught it, but through a revelation of Jesus Christ." See how he insists up and down that he became a disciple of God, because those who were compelling the Galatians to be circumcised were saying: "Those who were the disciples of Christ, namely Peter and James and John, permit circumcision, but this man is a disciple of disciples, and is it not better to pay attention to them than to him?"
"For you have heard of my former life in Judaism, how I persecuted the Church of God beyond measure and tried to destroy it, and I advanced in Judaism beyond many of my own age among my people, being more exceedingly zealous for my fathers' traditions. But when it pleased God..."
The whole argument being constructed is a proof that he did not receive the mystery from man. For such a sudden change could in no way have been brought about by man. For human teaching progresses little by little. But he has also another hidden line of reasoning. He gently teaches them not to practice the legal requirements; for if, he says, he who displayed such zeal in the Law, having abandoned the things of the Law, came to the salvation which is through faith, it is clear that he left behind the Law as one who could not perfect him. By much more, therefore, those who have run toward the faith B ought not to prosecute what is unable to perfect.
"He who separated me from my mother's womb, and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles." If he was called from his mother's womb—to the apostleship, that is—how did he become a persecutor? He solves this difficulty himself in another place, saying: "That in me first Christ might show all His longsuffering, for a pattern to those who were to believe in Him for everlasting life."
"Immediately I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away to Arabia, and again returned to Damascus." Again, this is a reinforcing argument: that he did not receive the teaching about Christ from men. For how was it likely that he would subject himself to men, he who had been counted worthy of instruction from above?
"Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But I saw none of the other apostles except James, the Lord's brother. Now concerning the things which I write to you, behold, before God, I do not lie. Then I came into the regions of Syria and Cilicia. And I was unknown by face to the C churches of Judaea, which were in
Christ: but they only had heard that he which persecuted us in times past now preacheth the faith which once he destroyed; and they glorified God in me.
CAP. II.
VERS. 1, 2. A « Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation. » I did not come to be taught, he says, but to visit; which is an argument only of honoring him. « And I communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. » When he first received the Gospel, he did not go up to confer about it with the apostles. Nor did he need their doctrine, for he had learned it from Christ. But as time went on, and he was preaching the Gospel to the nations without circumcision, some were offended, B because Peter did not forbid circumcision, but Paul alone was doing away with it. Therefore, when the Holy Spirit wished to cut off this stumbling block entirely, He commanded him to go up with witnesses and to declare to the apostles that he was preaching without circumcision entirely, so that, with their concurrence, this stumbling block of men might be removed.
VERS. 3. « But neither Titus, who was with me, being a Greek, was compelled to be circumcised. » By the apostles, that is. This was the greatest proof that they did not condemn the Apostle for his not circumcising the Gentiles.
VERS. 4. « And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus. » The "because" (διά) is put for "according to" (κατὰ). And the sense is this: The apostles, he says, did not force Titus—who had his foreskin—to be circumcised, although certain false brethren who had been brought in were observing this and forcing [it] to be done; C thus he addresses those strangers to the truth as being in the rank of spies.
« To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. » « That they might bring us into bondage. » Into the slavery of the law, he says, they might bring us back. Therefore he says elsewhere: Christ has redeemed us from the curse of the law.
« To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. » Not even for a brief moment, he says, were we subjected to them, that is, to the false brethren, so that we would not be found preaching one thing about the Gospel and doing another. And what did he say regarding the Gospel? "So that if any one in Christ..." D
he is a new creature. And again: "The old things are passed away, behold all things are become new." And: "With this freedom Christ has set us free." A
VERS. 6. "But from those who seemed to be somewhat, whatever they once were, it makes no difference to me; God accepts no man’s person. For to me those who seemed to be somewhat, added nothing."
"Those who seemed to be," that is, those who were: just as he said also of himself: "And I think that I also have the Spirit of God." But the sense is this: Those who stood with Peter, he says, were more indulgent toward circumcision for some reason I do not know, nor do I care to inquire; nor is there an appetite to argue about this; let them themselves know, as they are about to render an account to God. But this one thing I know, that when I met them, they objected nothing further to me regarding my preaching. He says rightly, "what they were," not "what they are," so that he might concede that at the beginning of the preaching of the Gospel, something was granted to the Jews. B
"The same as, they did not oppose."
VERS. 7-9. "But contrariwise, when they had seen that I was entrusted with the Gospel of the uncircumcision, as Peter with that of the circumcision (for He who worked in Peter for the apostleship of the circumcision, worked also in me among the Gentiles): and when they knew the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave the right hands of fellowship to me and Barnabas, that we should go unto the Gentiles, and they unto the circumcision."
To the phrase "But contrariwise, when they had seen," must be joined, "they gave the right hands of fellowship to me and Barnabas." The things that come in between, he says, again showing that he had not been ordained by men to preach to the Gentiles, which is what his enemies were spreading C about him.
VERS. 10. "Only that we should be mindful of the poor, which same thing also I was solicitous to do."
Agreements of this kind were made, he says, such that they would preach to the Jews, and we to the Gentiles. But the concern and care for the poor was common to both. And these poor were the very ones who had believed in Christ from among the Jews, who had been deprived of their own homes by their fellow Jews; and these are the ones to whom he wrote: "And you took with joy the stripping of your goods." D
VERS. 11. "But when Cephas was come to Antioch, I withstood him to the face."
When Peter was in Jerusalem, he was yielding to Judaism, not forbidding circumcision for the time being, nor the Sabbaths. Yet when he had come to Antioch, he would eat indiscriminately with those who had believed in the Lord from among the Gentiles. Then, when certain men had come down from Jerusalem, he feared to scandalize them, and separated himself from them, with whom he had been eating.
Indeed, [he separated himself] from those who had come down from Jerusalem. B
«Fearing those who were of the circumcision.» Meaning, lest he should scandalize them, or lest he should suffer some harm from them.
«And the other Jews also joined in his hypocrisy, insomuch that Barnabas was led away with them into that hypocrisy.» He calls the observance of the Law "hypocrisy," teaching that one ought to separate from it.
«But when I saw that they were walking not uprightly to the truth of the Gospel, I said to Peter before all.» That is, that they were not completely abandoning the tradition of the Law. But, as we have already said, he fashions these expressions for the sake of the accommodation; for the whole affair was an accommodation, including the rebuke of Paul, and the silence and acquiescence of Peter. For both were seeking one thing: to deter those who believed in Christ from observing the Law.
«If you, being a Jew, live after the manner of the Gentiles, and not after the manner of the Jews.» That is, "You are not an observer of the Law, but just like those who have believed from among the Gentiles, you keep neither the New Moons nor do you keep the Sabbaths any longer."
«How is it that you compel the Gentiles to judaize?» And from this, the accommodation of the matter is made manifest. Although he had neither compelled nor persuaded the Gentiles to judaize, Paul says that he did this so that, by rebuking Peter, he might have an opportunity to instruct the disciples. Secretly, D through this entire narrative, he is warning the Galatians to bear the weight of his rebuke with an equal mind. For if Peter, being of the Jews, and permitting them to judaize, was rebuked and accepted the rebuke as rightly done, much more should the Galatians, who, even though they were Gentiles and had believed in Christ, had nevertheless again subjected themselves to the yoke of the Law, be willing to accept the rebuke when they are rebuked.
«We by nature Jews, and not of the Gentiles...»
A Knowing that a man is not justified by the works of the Law, unless through faith in Jesus Christ, we also have believed in Christ Jesus, that we might be justified by the faith of Christ, and not by the works of the Law, because by the works of the Law no flesh shall be justified.
Having established from the events regarding Peter that one ought not to be circumcised, he proves this by a more general argument. For if those who are Jews from childhood, and not proselytes, but rather nourished in the Law, having seen the weakness of the Law for making a man righteous, have passed over to the grace which is granted through faith, with how much greater right ought those who were not under the Law from the beginning, but were from the Gentiles, and then believed in Christ, not subject themselves to a Law which is unable to make one righteous?
B VERSE 17. «And if, seeking to be justified in Christ, we ourselves also have been found sinners, is Christ then a minister of sin?»
See into what absurdity he leads those who are addicted to the Law. If faith in Christ, he says, does not avail to justify, but it is necessary to go back to the Law, then we who abandoned the Law for the sake of Christ, and were not justified by its abandonment, but rather condemned, shall find that He for whose sake we abandoned the Law and ran to faith has become to us the author of our condemnation.
«God forbid.»
Having seen the absurdity resulting from the doctrine of others, he quickly recoils, using the expression, «God forbid.»
C VERSE 18. «For if I build again those things which I destroyed, I make myself a transgressor.»
Since they were saying that he who does not keep the Law is a transgressor, so he, conversely, calls himself a transgressor if he does keep the Law. And he says something like this: The Law has ceased, and this we have confessed by the very fact that we abandoned it and fled to the salvation which is by faith. If, therefore, we contend to establish the Law, by this very thing we become transgressors, striving to keep those things which have been dissolved and antiquiated by God.
VERSE 19. «For I through the Law am dead to the Law, that I may live unto God. I am crucified with Christ.»
This has a twofold interpretation. For he speaks either of the Law of grace, or only of the old Law, showing that it is through the Law itself that he is dead to the Law. The meaning of what he says is this: The Law itself deterred D me from obeying it; hence, if I obey it, I violate the Law itself. But who, and in what manner, was Moses elevated? "The Lord will raise up unto you a prophet from your brethren, like unto me; him shall you hear," which was spoken concerning Christ? Therefore, they who do not obey Him violate the Law. And what is this, "I am dead to the Law"? Just as it is impossible for one who has died to obey the commands of the Law, so neither is it possible for one who has died to it to obey it.
For the Law rendered accursed every man who did not fulfill what was written in the Law; and no one was able to fulfill it.
VER. 20. "I live, yet not I, but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." I do not live by the Law, he says, nor according to the Law.
VER. 21. "I do not frustrate the grace of God." Through grace I have been delivered, he says. Therefore, by returning again to the Law, I do not insult grace, as though it were unable to give life. "For if righteousness be by the Law, then Christ is dead in vain." Christ died for us, he says, that he might raise us up, having justified us and having removed B sin from the midst. But if those who urge circumcision claim that a man is justified by the Law, the death of Christ has become superfluous.
CHAPTER III
VER. 1. "O foolish Galatians." Having shown the absurdity and the blasphemy, he confidently adds the rebuke. "Who has bewitched you, that you should not obey the truth?" He shows that they were fortunate as long as they held to the faith. For indeed, no one is said to be envied except those whom things go well with. But with these words he again calls them back to the grace which is prepared by faith. "Before whose eyes Jesus Christ was evidently set forth, crucified among you. [VER. 2.] This only would I learn of you." He continually calls to their memory the death and the cross, through which we have lived, our sin having been blotted out. And when he says: "Before whose eyes was openly set forth," he signifies that their former desire toward Christ had been insatiable, so that through it the mystery was incessantly before their eyes. "Received you the Spirit by the works of the Law, or by the hearing of faith? [VER. 3.] Are you so foolish?" Many of those who were baptized into Christ, and had C received the Holy Spirit, performed many operations and great miracles through Him. These, therefore, he calls to their remembrance. If, he says, it was not the Law that granted the power to perform divine miracles, but the grace of the Spirit, why, having abandoned Him who provided such things, do you flee to the Law, which lacks such strength? "Having begun in the Spirit, are you now made perfect by the flesh?" He shows that they have inverted the order. For one proceeds from the bodily to the more spiritual; but they, on the contrary, having first received the spiritual, passed over to the carnal—namely, to circumcision. And he says well, "are you made perfect," using it as if, D
he set before them, as if he were saying more clearly: "Just as A beasts are given over for slaughter, so you offer yourselves to be cut to pieces."
VERS. 4. "Have you suffered so many things in vain, if it be yet in vain?"
He refreshes their memory of those struggles and contests which they endured on account of the preaching. He says, therefore: "Do not render that former labor of yours altogether useless and vain." For this is what is signified by the words, "if it be yet in vain," that is: unless, by changing your conduct, you keep it whole.
VERS. 5. "He therefore that supplieth to you the Spirit, and worketh miracles in you, doth he do it by the works of the law, or by the hearing of the faith?"
He now also resumes that which he had said above, in order to put them to shame by the object of the gifts which they had received.
VERS. 6. "As Abraham believed God, and it was reputed to him unto justice."
Since those who were compelling them to Judaize were claiming that the law was older B than faith, Paul, from the sanction of circumcision, proves that faith is older. And because they were very proud of their forefather Abraham, he casts shame upon them again from this very fact. For if Abraham, on whose account they arrogate so much to themselves, is found to have been the first to receive faith, and through it was called the friend of God, how much more ought they to hasten to it, if they boast of their consanguinity with him?
VERS. 7. "Know ye therefore, that they who are of faith, the same are the children of Abraham."
He shows that the Gentiles claim Abraham as their parent by a better right on the basis of faith than those who are from circumcision. For faith made Abraham the friend of God, not circumcision; C if indeed circumcision was a seal and sign of faith. But the sign is less than that of which it is a sign; wherefore those who are of faith are more rightly called children of Abraham than those who are of circumcision, and by so much as gold is more precious than its seal.
VERS. 8. "And the Scripture, foreseeing that God justifieth the Gentiles by faith."
Lest he appear to establish this by mere arguments, he also brings forward the Scripture as a witness. "Prænuntiavit Abrahæ" [He preached before to Abraham].
See how the Scripture called the consanguinity of the Gentiles with Abraham a "Gospel," or good news.
"That in thee shall all the nations be blessed." [VERS. 9.] "Therefore they that are of faith, shall be blessed with the faithful Abraham."
Through a similar faith.
VEAS. 10. "For whosoever are of the works of the law, are under a curse. For it is written: Cursed is every one that abideth not in all things which are written in the book of the law, to do them."
Having shown how faith justifies the Gentiles, and having given testimony of this matter from the divine Scripture, he shows D
furthermore that those who pertinaciously cling to the law are accursed. A
VERS. 11, 12. "But that no man is justified by the law in the sight of God, it is evident: because the just shall live by faith. But the law is not of faith: but, He that doth those things, shall live in them."
He established this as certain and firm, that no one escapes being just under the law. For since he had premised that everyone who does not fulfill the whole law is accursed, and that it is impossible for a man to fulfill it, for this reason he boldly pronounced this sentence:
VERS. 13. "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree."
The people were indeed liable to the curse by which everyone was condemned who did not remain in all things which were written in the book of the law. B But Christ exchanged this imprecation for another, which was recorded: "Cursed is every one that hangeth on a tree." Since, therefore, both he who hangs on a tree is accursed, and he who violates the law is also accursed, and it was not fitting that he who was to loosen this curse should be subject to it, but that he should receive that curse into himself in place of the other—by which he was damned who did not remain in those things which are written—for this reason he was indeed free from the latter. For "no guile was found in his mouth": but the former he admitted, to which everyone who would hang on a tree was devoted, and by means of it, he removed the other. And just as when someone is sentenced to death, if any innocent person chooses to die willingly in his stead, he rescues him from the punishment, so too did Christ. C Therefore, just as by undergoing death without sin, he freed from death those who were liable to it, so also by undergoing the curse, he delivered them from the curse.
VERS. 14. "That the blessing of Abraham might come on the Gentiles through Christ Jesus."
How on the Gentiles? "In thy seed," he says, "shall all the nations be blessed"; that is, in the Lord. For as he himself says elsewhere: "He did not say, And in seeds, as in many, but, In thy seed, as in one, which is Christ." For it could not be that the nations should be blessed through the Jews. For how could those who were devoted to curses by the law be the authors of blessing to others? D
"That we may receive the promise of the Spirit by faith."
For since it was not possible for the grace of the Spirit to reach the defiled and the guilty, once the curse was removed, they are first blessed. Then, being justified through faith, they draw to themselves the grace of the Spirit. And thus the cross indeed dissolved the curse, but faith provided righteousness, and righteousness drew forth the grace of the Spirit.
VERS. 15-18. "Brethren, (I speak after the manner of man,) yet..."
a man's confirmed testament no man despiseth, or superordinateth. To Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant confirmed before by God, the law, which was four hundred and thirty years after, A cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise."
"I use human examples," he says; for this is what "I speak after the manner of man" means. The sense of this passage is: God promised to Abraham that through his seed He would bless the nations; and his seed, according to the flesh, is Christ. After four hundred and thirty years, the law came. If, then, the law bestows blessings, life, and righteousness, that promise is void. Furthermore, no man disannuls a man's testament; but is God’s testament to be rendered void after four hundred and thirty years? For if that which it promised, that it does not bestow, but something else instead, namely, the law, then the covenant is abolished; and how could this be consistent? B Instead of "or," he says "or superordinateth."
VERS. 19. "What then is the law? It was added because of transgressions."
Lest anyone should think the law was superfluous, he corrects this part as well, showing that it was not given in vain, but very usefully, so that it might not be permitted to the Jews to live without fear, and to slide into extreme wickedness, but that the law might be laid upon them like a bridle, educating, regulating, and restraining them from transgressing, if not all, at least some of the commandments. So the gain of the law was not small. But until when? "Till the seed should come to whom the promise was made. And it was ordained by angels in the hand of a mediator."
He calls Christ the seed. He says: The law is given until the coming of Christ; why do you draw it out further and beyond [its] time? C VERS. 20. "Now a mediator is not [a mediator] of one, but God is one."
He intimates Christ here, who also formerly gave the law. And if He Himself gave the law, it follows that it is also in His power to dissolve it again.
VERS. 21. "Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life, verily righteousness should have been by the law."
For if the blessings are given to the seed of Abraham, but the law introduces a curse, then the law is against the promises of God. Observe, however, how he resolves this. First, by rejection, saying, "God forbid," and deems the matter very absurd; then, by a valid line of reasoning, which is of this sort: If, he says, we had placed our hope of life in the law, perhaps they would rightly say these things; but if salvation and life are prepared from faith, even though the law dooms others to curses, nothing
was lost by the arrival of that faith, which dissolves everything. A
VERS. 22, 23. "But the Scripture concluded all things under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept shut up under the law unto that faith which should be revealed." Because the Jews were exceedingly proud, and this was the cause of their misery, for this reason the law was given to them, that their sin might be rebuked, and that it might render them obnoxious to the curse, so that, recognizing themselves to be in dire straits, they might yearn for the faith of Christ, by which sin would also be taken away.
VERS. 24, 25. "So that the law was our schoolmaster in Christ, that we might be justified by faith. But after faith is come, we are no longer under a schoolmaster." Now a schoolmaster is not contrary to the teacher, but prepares the way for him. But if anyone has acquired a state of learning from the teacher, then he is ashamed to remain any longer under the schoolmaster.
VERS. 26. "For ye are all the children of God by faith in Christ Jesus." But not by the law, he says.
VERS. 27. "For as many of you as have been baptized into Christ have put on Christ." B Since he had pronounced something great and admirable—that those who had been subject to the curse of the law were, through faith, called children of God—he proves this, first by the fact that they have put on Christ. But if Christ is the Son of God, and you have put Him on, he says, by having the Son within yourself and having become like unto Him, you have been brought into a close family relationship with God.
VERS. 28. "There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female. For ye are all one in Christ Jesus." He explains more and more the goodness of God, in that He has given the equal gift to all. C
VERS. 29. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." If Christ is the seed of Abraham, and you have put on Christ and have become His body, it is manifest that you are the seed of Abraham, and therefore heirs. For the promise pertains to that seed. D
CHAP. IV.
Vers. 1-5. "Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." He says "a child," not in age, but in mind, signifying that God willed to bestow these beginnings also. Because
we were still disposed in a rather childish manner, He allowed us to act under the elements of the world; that is to say, under New Moons and Sabbaths. For days are measured by the course of the moon and the sun. But if they now lead us under the Law, they do nothing else than if they were to recall us, at the time of mature age, back to a previous age, and make us as if we differed nothing from servants.
"That we might receive the adoption of sons." He spoke well, "receive," to show that it was owed to us. For God had promised it from above to Abraham.
VERS. 6, 7. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ."
He moves the discussion about adoption up and down. He had already indicated it previously by saying, "as many of you as have been baptized into Christ have put on Christ;" but now he speaks in another way when he says that we are unable to call God Father, and to receive the Spirit from Him, unless we have been made sons of His. B
VERS. 8, 9. "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?"
In this place, he addresses those from among the Gentiles who had believed; because such observance of days was similar to the superstition of idols.
VERS. 10. "Ye observe days, and months, and times, and years."
From these things it is clear that they preached not only circumcision—that alone—but that festival days and New Moons must also be kept.
VERS. 11. "I am afraid of you, lest I have bestowed upon you labour in vain."
I fear, he says, yet I do not despair. For it is in your power to amend the whole matter.
VERS. 12. "Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all."
He speaks these words to those who were from among the Jews. And so he brings himself into the C middle, that he might persuade them by his own example to depart from their ancient rites.
VERS. 13, 14. "Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus."
When I preached Christ, he says, I was driven out, I was beaten, I endured deaths, and even so you did not despise me. For this is what is signified by these words: "my temptation which was in my flesh ye despised not, nor rejected." How then is it not absurd that one who was persecuted was received as an angel, but yet is not received when he persuades [you] of the things that are necessary? D
VERS. 15, 16. «Where is then your blessedness? For I bear you witness, that, if it were possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth?» A Here he hesitates and is astonished, and seeks to learn from them the cause of the change. "Were you not," he says, "those who cherished and honored me, and esteemed me more precious than your own eyes? Whence then this enmity, whence the suspicion?"—since he had spoken the truth to them. For he says, "I know no other cause, except that I have spoken the truth unto you."
VERS. 17. «They zealously affect you, but not well.» They provoke you, he says, to have a zeal, but not a good one. B For how can that be good which brings them down again into the yoke of slavery? «Yea, they would exclude you, that you might affect them.» To exclude them, that is, from the grace of the Gospel. For this is what they were doing, wishing to drive them from perfect knowledge, and to lead them back again to the spurious, for no other reason than that they themselves might sit in the place of teachers, and set the Galatians in the class of disciples.
VERS. 18. «But it is good to be zealously affected always in a good thing, and not only when I am present with you.» Here he implies that his absence had been the cause of all this evil, and that it is a blessed thing for disciples to keep their proper order even when the teacher is absent. C
VERS. 19. «My little children, of whom I travail in birth again until Christ be formed in you.» Ye have corrupted, he says, the image; ye have lost the form; you are in need of another regeneration and reformation, namely, by doctrine. I beget you again through instruction.
VERS. 20. «I desire to be present with you now, and to change my voice.» For what reason did he desire to be present, if not to change his voice—that is, to shed tears, to mourn, and to groan, and to call them all to lamentation? For it was not possible through letters to display his tears or his groaning. D
«For I stand in doubt of you.» For I do not know, he says, what to say; how it is that you, who previously ascended to the very summit of heaven, partly through the dangers you endured for the sake of the faith, and partly through the signs you demonstrated through faith, have now suddenly been cast down to such worthlessness that you are being dragged away to circumcision and Sabbaths.
VERS. 21-23. «Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman, according to
A the flesh was born; but he of the freewoman was by promise.” Because he said that faith unites you to Abraham, and it seemed incredible to his hearers that those who were not born of him should yet be called his sons, he shows that this paradox had happened long ago. For Isaac, who was born not by the order of nature, nor by the customary law of marriage, nor by the power of the flesh, was both his son and his legitimate heir, having been commanded to be born of dead bodies. Let it not trouble you, therefore, he says, that you have not been born according to the flesh. For this is the very reason why you are his kinsmen, that you were not born according to the flesh. For this birth according to the flesh makes men not more honorable, but rather less honorable. For a birth that is not according to the flesh, but is of a more spiritual kind, is far more wonderful. B And this is evident from those born in former times. Ishmael was born according to the flesh, but he was a slave; and not only this, but he was cast out of his father's house. But Isaac, who was born according to promise, as he was a legitimate and free son, was lord of all.
“Which things are an allegory.” C This history, he says, does not signify only what appears, but it also speaks of other things; for this reason it is also called an allegory. “For these are the two covenants.” The two laws, the legal and the evangelical. “One from mount Sinai, which gendereth to bondage, which is Agar.” For Sinai is a mountain in Arabia. D Agar was called the bondwoman. But the mountain Sinai is so translated in their native tongue; wherefore all who are born of the old covenant must necessarily be slaves. “And answereth to Jerusalem which now is, and is in bondage with her children.” Not only, he says, was she a slave herself, but she brought forth slaves; and the covenant itself likewise, of which the bondwoman is a figure. For Jerusalem is near to the mountain which bears the same name as the bondwoman; and it was upon this mountain that the covenant was also given.
“But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not.” A Agar is a figure of this lower Jerusalem, and this is manifest from the mountain of the same name; but Sarah is a figure of the one above. Moreover, the Jerusalem above is pure; for she also was once barren, just as Sarah was. And that the discourse is concerning the Church, he also brings forward the prophet as a witness, saying: “Rejoice, thou barren that bearest not.” “For many are the children of the desolate, more than of her which hath an husband.”
A He calls the Church of the Gentiles “desolate,” which formerly lived in solitude and ignorance of God. She who had an husband is the Synagogue, inasmuch as the law had been given to her. Nevertheless, the children of the barren woman were far more numerous; for she who had an husband brought forth but one nation, whereas the barren one brought forth all the nations.
VERS. 28. “Now we, brethren, as Isaac was, are the children of promise.”
Not only because the Church was barren, just as Sarah was; but as it was not nature, but the promise of God that rendered her fruitful, so also in our regeneration, it is no nature, but the words of God—which the faithful know—that in the pool of water, as if in a womb, form and regenerate him who is baptized. Therefore, if we are children of the barren one, we are free.
VERS. 29. “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.”
Lest they should raise the objection: “What kind of liberty is this, when the Jews confine and scourge those who have believed?” he shows that the pattern of this thing already existed of old.
VERS. 30, 31. “But what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free.”
Having first exhibited the type of the persecution, he does not allow them to despond in their souls, but teaches them again from history what the end of the persecutors shall be, that they shall not only be driven from their homes, but shall also suffer the loss of their estate. B And rightly he called him the son of the bondwoman, and not of Abraham, so as to name them from the meaner party. “Children of the bondwoman, but of the freewoman.” With liberty therefore Christ has made us free.
CAP. V.
VERS. 1. “Stand fast, and be not entangled again with the yoke of bondage.”
He adds another reason to persuade them to adhere to his discipline. He says, therefore: “For you did not set yourselves free.” There is another who bought you; there is another who paid the price for us. By saying “stand fast,” he indicated the storm which had arisen; but by the word “yoke,” he signifies to them the weightiness of the matter. Moreover, by saying “again,” he notes their excessive dullness. For if you had not experienced this trouble, you would not have been guilty of such great crimes.
VERS. 2. “Behold I, Paul, say unto you.”
This is the voice of one who speaks with confidence. C
“That if ye be circumcised, Christ shall profit you nothing.” D
But how shall Christ profit nothing to him who is circumcised? Listen. He who is circumcised, is circumcised as one fearing the law. But he who fears, distrusts the power
A of grace; and he who is distrustful, gains nothing from that which is distrusted.
VERS. 3, 4. “For I testify to every man that circumciseth himself, that he is a debtor to do the whole law. You have been made void from Christ.”
For that you may not think that these things are spoken in enmity, I say, he says, not to you alone, but to every man who is circumcised, that he is a debtor to fulfill the whole law. For the requirements of the law are linked together. And by what way? Listen, if you would. Circumcision has the offering of sacrifices joined to it, as well as the observance of days; the sacrifice, in turn, requires the safeguarding of both day and place; the place, the modes of thousands of purifications. These purifications introduce a multitude of observances. For it is not permitted for the unclean to offer sacrifice, nor to enter the holy inner sanctuaries, nor to do anything else of that sort. For this reason, the law draws many things along with a single commandment. If, therefore, you are circumcised, but not on the eighth day, or if B on the eighth day, but you do not offer sacrifice, or if you offer sacrifice, but not in the prescribed place; or if in the prescribed place, but not the things ordained; or if the things ordained, but you are not clean; or if you are clean, but have not been cleansed by the proper rites, all those things perish. For this reason he says that he is “a debtor to fulfill the whole law.”
“Whosoever of you are justified by the law, you are fallen from grace.”
He frightens them, too, by the threat of punishment. For what else remains for those who have fallen from grace, if not inescapable punishment?
VERS. 5. “For we in the Spirit, by faith, wait for the hope of justification.”
Having terrified them with the punishment, he brings them back again to the haven of consolation, saying in effect: We have no need of those legal requirements, he says. For faith is sufficient for us to be granted the Spirit, C and through Him, justification and many great good things.
VERS. 6, 7. “For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith that works through love. You were running well; who hindered you, that you should not obey the truth?”
For he who has once put on Christ, let him no longer be curious about such things, he says.
VERS. 8. “This persuasion is not from Him who calls you.”
He who has called you did not call you to be wavering in this way; nor did He ordain a law for you so that you might follow Jewish customs.
VERS. 9. “A little leaven leavens the whole lump.”
Lest someone should say, "Why do you exaggerate the matter with your words? We have kept but one command of the law, and you cause such an uproar?" listen to how he frightens them D through an example. And what he says has this meaning: Just as leaven, although it be small, transforms the whole lump into itself, so also, he says, this small...
evil, unless it is corrected, can draw you into a complete Judaism. A
VERS. 10. “I trust in you in the Lord, that you will think nothing else.”
He did not say, “you do not think,” but “you will not think,” that is, “you will be corrected.” “But he that troubles you shall bear the judgment, whoever he is.”
Rightly, then, he did not name the agitators anywhere, so that they might not become more shameless.
VERS. 11. “But I, brethren, if I still preach circumcision, why do I still suffer persecution?”
Since they were slandering him, claiming that he was Judaizing everywhere and preaching with a feigned mind, see how purely he removes this suspicion from himself, calling them as witnesses. “You yourselves also know,” he says, “that this is the pretext for my being persecuted: that I command them to abstain from the Law. But if I preach circumcision, why am I persecuted?” For those from among the Jews have no other charge to bring against me than this alone. B
“Then the scandal of the cross has been done away.”
Am I so foolish, he says, as to be afflicted for nothing and to be a stumbling block to others? For indeed, the Jews were not so offended by the cross as they were by the fact that they had to renounce their ancestral laws. For when they had brought Stephen into the council, they did not say, “This man worships the crucified one,” but rather, “He speaks against the law and the holy place.”
VERS. 12, 13. “I would that they who trouble you would even cut themselves off. For you have been called unto liberty, brethren.”
What he says is like this: I have no care for them. If they wish, let them not only be circumcised, but let them even be castrated. C
“Only do not give liberty as an occasion to the flesh.”
Christ, he says, has freed you from the yoke of slavery, and has left you free to do whatever you may wish; not that we should abuse this authority for wickedness, but that a greater reward might be given to us, as we progress toward a higher philosophy. For because, here and there, he calls the law the yoke of slavery, and mentions the exemption from the curse, in order that no one might suspect that he commands them to depart from the law because he wishes for a lawless life to be led, he corrects this suspicion, saying: “Not so that a lawless manner of life should result,” but “so that our philosophy should be above the law.” For the bonds of the law have been loosed. And I say these things not that we should be more base, but that we should be raised to more sublime things. D
“But by charity serve one another.”
A For all the law is fulfilled in one word, in this: “You shall love your neighbor as yourself.” But if you bite and devour one another, take heed that you are not consumed one by another. B I say: Walk in the Spirit, and you shall not fulfill the lust of the flesh.
He reveals the manner by which they may easily fulfill the evangelical law, and at the same time, the source from which the origins of circumcision arose. For since you desired to rule over one another, he says, you were divided; serve one another. For thus you will be brought together again. Implicitly, however, he says this, and not openly.
“For the flesh lusts against the Spirit, and the Spirit against the flesh; for these are contrary to one another, so that you do not do the things that you wish.”
By flesh, he means the evil will; by Spirit, the good will that strives to ascend on high. Vice is opposed to virtue; while virtue, in turn, stands against vice, fulfilling the role of a tutor, and not allowing you to proceed according to evil desires.
“But if you are led by the Spirit, you are not under the law. Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, enmities, contentions, jealousies, anger, factions, dissensions, sects, envying, murders, drunkenness, revellings, and things like these, of which I tell you beforehand, just as I also said before, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law.”
He who has the Spirit as he ought, by this means extinguishes every evil desire. And he who has been delivered from these is in no need of help from the law, since he has risen much higher than its ordinances. For he who is not given to anger, what need has he now to hear, “You shall not kill”? And he who does not gaze with impure eyes, what need is there to be taught not to commit adultery? For who would speak about the fruit of malice to one who has already torn out its root? You see that he is not speaking here of the flesh, but of earthly reasoning. For enmities, and jealousies, and sects—in what way could they belong to the flesh?
C “But those who are of Christ Jesus have crucified the flesh with its passions and lusts.”
Again, he calls evil actions by the name of flesh here.
“If we live in the Spirit, let us also walk in the Spirit.” D
Let us govern our life according to His laws. For this is what “let us walk” means. He says: Let us be content with the power of the Spirit, and let us not seek an additional and supplementary loan from the law.
A “Ne efficiamur inanis gloriae cupidi.” He shows that those who introduce circumcision do so out of a desire for glory. “Invicem provocantes.” To contentions, clearly, and quarrels. “Invicem invidentes.” For envy arises from vainglory.
CAP. VI.
VERS. 1. “Fratres, si praeoccupatus fuerit homo in aliquo delicto.” He does not say, “if he has committed,” but “if he has been preoccupied”—that is, if he has been swept away. See, moreover, how aptly he also brings those who preached circumcision to the faith, while saying that their sin was committed through preoccupation and being swept away; yet he exhorts the others not to join with them. For by what reason should they be led away along with those whom they are commanded to correct? “Vos qui spirituales estis, ejusmodi instruite.” He does not say, “punish them,” nor “condemn them,” but “correct them.” “In spiritu lenitatis.” Such a law he introduces for teachers, that they should speak all things with gentleness. He does well to say not only “in gentleness,” but “in a spirit of gentleness,” in order to show that these things are pleasing to the Spirit, and that correcting with clemency is a spiritual gift. “Considerans teipsum, ne et tu tenteris.” B Tacitly he suppresses the arrogance with which they were becoming swollen in the name of doctrine. For, lest we become puffed up on account of the office of teaching, he places us in fear and anxiety.
VERS. 2. “Alter alterius onera portate.” Since it is not possible for anyone who is a human being to be free from defect and blemish, he admonishes them not to be rigid judges of the faults of others. “Et sic adimplete legem Christi.” [VERS. 3.] “Nam si quis existimat se aliquid esse, cum nihil sit, ipse se seducit.” C Namely, while you tolerate others. For example: this one is irascible, but you are sluggish? Tolerate his impulse, so that he in turn may bear with your indolence; and in this way it will come about that neither will he sin, while he is tolerated by you, nor will you commit a fault in those things in which you are burdensome and annoying, being sustained by your brother.
VERS. 4. “Opus autem suum probet unusquisque.” For example, if you have done something good, consider lest perhaps you did this out of vainglory, or out of necessity, or by simulation, or for some other human reason. “Et sic in semetipso gloriam habebit, et non in altero.” D He says these things not as if prescribing a law, but indulging them; just as if he had said: To boast is indeed not good. If, however, you wish...
A to boast, do not do so against your neighbor, as the Pharisee did. And he allows even this, that he might by degrees remove the whole vanity. For he who has grown accustomed to having glory in himself only, and not against others, will soon correct this fault also.
“For each will bear his own burden.” B He seems to offer a reason that forbids boasting against another. But he corrects the boastful man, lest he be too pleased with himself, by recalling him to a consideration of his own sins, adding moreover the name of "burden" and "load," by which he might press upon his conscience.
“Let him who is instructed in the word share in all good things with him who instructs. Do not be deceived, God is not mocked. For whatever a man sows, that he will also reap. Because he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap eternal life. And as for us, let us not grow weary in doing good.”
Here the discourse again concerns teachers, so that they may enjoy much care from those being taught. Christ himself also ordained this. And why? Hearken. Since the authority of teaching often puffed up those who were endowed with it, to crush their haughtiness, he placed them under the necessity of having need of those being taught, and brought the latter to an occasion of becoming more ready to do good, training them C to be gentle. He says, “in all good things,” so that they might show every liberality toward them.
“For in due time we shall reap, not growing weary.” Not as the carnal reaper, he says, who gathers no fruit, however much he may labor in the reaping, so is the spiritual one; but he enjoys great rest.
“Therefore, while we have time, let us work what is good toward all, especially toward those who are of the household of faith.” D He urges them to bring haste and diligence to the distribution of alms. For we are not always masters of showing mercy. For when we shall have departed from this world, even if we should wish a thousand times, we will accomplish nothing more. And the words, “toward all,” are in contrast to the Jewish narrowness. For all the offices of charity of those men were spent only upon their fellow tribesmen. But the charity of grace invites land and sea alike to the participation of alms, while showing more abundant solicitude toward those of the household of faith.
“See with what large letters I have written to you with my own hand.” He urges them to receive his whole discourse, and by saying “with what” and “with my own hand,” he shows the greatness of the doctrines,
A signifying also another thing by this. What is that? Since they were slandering him, claiming that he preached circumcision while hypocritically pretending that he did not, he was compelled to write the epistle with his own hand, leaving behind a written testimony in his own script.
VERS. 12. “As many as desire to make a fair show in the flesh, they constrain you to be circumcised.”
He shows that they apply themselves to the proclamation out of a mere desire for glory, not because this duty fell upon them.
“Only that they might not suffer persecution for the cross of Christ.”
Again, there is another reason why they do not preach out of conviction: that they might not be persecuted by the Jews. For something done out of fear or out of vanity is not done as a duty. Therefore, even if circumcision is preached by them, it is not preached as if it were necessary.
VERS. 13. “For neither do they themselves that are circumcised keep the law, but they desire to have you circumcised.”
This is the proof that they do not preach out of conviction, B since they do not observe those things which they preach.
“That they may glory in your flesh.”
Because they have disciples and are teachers.
VERS. 14. “But God forbid that I should glory, save in the cross of our Lord Jesus Christ.”
What is glorying in the cross? That Christ took the form of a servant and suffered, and what He suffered, He suffered for me, the servant, the enemy, the foolish and ungrateful one; He loved me so much that He gave Himself up.
“By whom the world is crucified unto me.”
By “the world,” he means the things of this age: the praise of men, the retinue, the glory. These, he says, so splendid and so magnificent, have become dead to me.
“And I unto the world.”
He implies a double death: namely, that those things are dead to me, and I to them, so that they are neither able to slay nor to overcome me, C because they are dead once for all; nor can I be held by the desire for them, for I myself am also dead to them.
VERS. 15. “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.”
See how great a power he attributes to the cross, which not only rendered all worldly things dead to him, but also made him himself far superior to the old institution. And he calls it a “new creature,” which is brought forth through faith.
VERS. 16. “And as many as shall walk according to this rule, peace be on them, and mercy, and upon the Israel of God.”
D
VARIOUS READINGS. * The diction is altogether awkward, and can be restored thus: “Which it was not proper should be so.”
A Those who follow these things, he says, enjoy both peace and the kindness of God, so that they may properly be called also by the name of Israel.
“From henceforth let no man trouble me.”
He does not speak these things as one who is exhausted, nor as one who has become indignant, but to check their slothful disposition, and by casting them into greater fear, to establish the laws he himself had laid down, not permitting them to be ever shifting.
“For I bear in my body the marks of the Lord Jesus.”
Beyond all speech and every voice, he says, I defend myself more clearly through these marks against those who claim that I teach hypocritically, and that I speak to please men. By “marks” he means the stripes and the wounds which he suffered for the sake of Christ. B
“The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.”
With this final word he sealed all that had gone before. For he did not simply say “with you,” as in other epistles, but “with your spirit,” turning them away from carnal things, and everywhere demonstrating the beneficence of God, and reminding them of the grace they had received, through which he was able to lead them away from all Jewish error. For to receive the Spirit was not possible through the observance of the Law, but through the righteousness which comes by faith.
Written to the Galatians from Rome, of 295 verses.
TO THE EPISTLE TO THE EPHESIANS
IN EPISTOLAM AD EPHESIOS
CHAPTER ONE
C “Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ.”
Just as he says that the other works of God originate from God, so also he says this of his own apostleship, for though its power and operation are from Christ, who is the power of God.
The summary of the epistle is to instruct them concerning the grace of Christ. Now this grace is our adoption unto Him, and our sanctification, whereby we have become His body and have Him as our head. The reason for this grace is the goodness of God, which is praised for ages. The way by which one proceeds to this is redemption through the blood of Christ.
Exposition of the Epistle to the Ephesians
A "Who has blessed us with every spiritual blessing in the heavenly places in Christ." He will be, he says, our blessing; that is, the gift granted by God, so that we may enjoy spiritual goods. The enjoyment of these is not upon the earth, since the blessings themselves are not carnal, but their place is the eternal heaven.
"According as He chose us in Him before the foundation of the world, to be holy and blameless before Him in love, having predestined us to adoption as sons through Jesus Christ to Himself." The grace of the Spirit is now indeed manifest, but it pre-existed from the beginning with God and was bestowed upon the elect, whom He also predestined to be ministers of God, through the holiness granted to them.
B "According to the good pleasure of His will, to the praise of the glory of His grace, in which He has made us accepted." He has made us accepted by voluntary grace, not by the recompense of our works, appointing us as sons.
"In the Beloved, in whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace, which He has made to abound toward us in all wisdom and prudence." Since the Scriptures say here and there that Christ became obedient to the Father unto death, and because Christ Himself said, "My God, my God, why have You forsaken me?" C lest anyone should suspect that He was truly forsaken—even though He spoke such words on our behalf—for this reason, the divine Scripture everywhere proclaims Him the Beloved and the lovable One.
"Having made known to us the mystery of His will." For in this way only is the grace of Christ conveyed to us, through knowledge; which does not apply to those who are ignorant.
"According to His good pleasure, which He purposed in Himself in the dispensation of the fullness of the times." For it was His good pleasure to utilize this beneficence before the ages; yet a time was defined for it, in which the things that had been predestined received their appropriate end.
D "To gather together in one all things in Christ, both which are in heaven, and which are on earth." By as much as Adam was despoiled of all these things by sinning, by just so much has restoration been made in Christ. Of what, then, was he despoiled? Certainly, being incorrupt he fell into corruption; being immortal, he fell into death; and from paradise, he was cast outside.
paradise, he fell into death and was driven out of paradise. These things, therefore, God had proposed to restore and renew; and for these reasons the Only-Begotten became man, that He might destroy death, take away corruption, and cast out sin: A a thing which was accomplished when Christ arrived. But what is said regarding "in the heavens" happened in this way: since the angels were unceasingly feeling great grief on account of the sins of the world, and because it was subject to a curse—and this is evident from the Lord’s saying that there is joy in heaven over one sinner who repents—He says, therefore, that the Lord, by coming, renewed the things on earth, and also those in the heavens, having calmed the grief of the angels which they felt over the corruption of men. For He led them back to their former joy, that which is for the sake of those who are being saved.
VERS. 11, 12. "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ."
Being in Christ, he says, we become a portion of God.
VERS. 13. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise."
You also are of the foreknown, he says, who are joined to Christ through obedience, and through the faith that follows hearing, and through the seal upon that faith, which is a likeness to Christ through the participation of the Spirit. But from whom did the Ephesians hear the word of truth, if not from John the evangelist, who was preaching there? B And for this reason Paul speaks to them in higher terms, as having been already instructed by his teaching. For that man was very lofty in theology.
VERS. 14. "Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."
He calls the earnest the beginning of an acquisition. He says, therefore, that having received the Spirit, we have already begun to be the possessions of Christ and of God.
VERS. 15-17. "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ..."
Having heard, he says, of your faith, by which you are referred to Christ, and the love which follows upon faith, I offer thanks for you, and not once, but always.
"The Father of glory."
That is to say, the Author of every divine gift C bestowed upon us, which is supplied in the Spirit through the Word.
A «May He give you a Spirit of wisdom and revelation in the knowledge of Him, [VERS. 18] the eyes of your heart being enlightened, that you may know what is the hope of His calling, and what are the riches of the glory of His inheritance in the saints.»
What was lacking was wisdom and knowledge, so that they might perform the duties of charity with word and wisdom, knowing full well the reason for acting, to what end, and of what gifts they had already been deemed worthy through the grace granted to them.
[VERS. 19] «And what is the surpassing greatness of His power toward us, who believe according to the working of the might of His strength.»
He speaks of that immense surpassing of power, which brought about the resurrection of the dead. For it is indeed a remarkable thing for those who were long ago dead to rise again, and for a multitude of the living to stand present in the briefest instant of time. Therefore, to the unbelievers this surpassing power is incredible, according to that saying: «In the multitude of your strength your enemies will lie to you.» B
[VERS. 20, 21] «Which He wrought in Christ, raising Him from the dead, and set Him at His right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named.»
God, he says, showed us in Christ the greatness and excellence of those things which He has bestowed upon us. For He raised us up together and made us sit together with Christ in the heavenly places. Since, indeed, our body was not of itself capable of receiving the power and efficacy by which life is provided, because it was a body of death, with sin residing in it through the transgression, for this reason the Only-Begotten made it His own, so that by keeping it sinless, He might prepare it to be capable of receiving both life and glory. And this is what is meant by the words, «He raised up together and made us sit together in the heavenly places.»
«Not only in this age, but also in that which is to come. [VERS. 22] And He has put all things under His feet.»
The glory is perpetual; for although it begins from this present age, it extends into the infinite age, because the power of our incorruptible and glorious remaining consists in this, that the Author of life remains for eternal ages.
«And He gave Him as head over all to the Church.» C
So that the heavenly powers should no longer be our head, except in so far as they are our guardians and dispensers, according to the sacred voice of the Apostle.
[VERS. 23] «Which is His body.»
His body is the Church, through the participation of the Holy Spirit. D
A «The fullness of Him who fills all in all.» The Church, he says, is that which receives Him who formerly pervaded the heavens, but now also the earth.
CHAP. II.
VERS. 1-5. «And you, when you were dead in your transgressions and sins, in which you once walked according to the age of this world, according to the prince of the power of the air, the spirit that now works in the sons of disobedience; among whom we all once lived in the desires of our flesh, doing the will of the flesh and of the thoughts, and were by nature children of wrath, as also the rest. But God, who is rich in mercy, by His great love with which He loved us, and when we were dead in our transgressions, He made us alive together in Christ. By grace you have been saved.» B You Gentiles, he says, who were set apart for death because of the sin in which you lived, of which the wicked demon was the author through the evil thoughts injected into you: God deemed you worthy of mercy and of voluntary grace, and transformed your mortality in sin into life through communion with Christ. For what is proper to Christ flows into us as we are joined to Him. And he says that those who had the law also suffered things similar to the Gentiles because of their sins, so that the greatness of God's gift might be displayed, in that He saved all those who were subject to corruption. C
VERS. 6-8. «And He raised and sat us down in the heavenly places in Christ Jesus, that He might show in the ages to come the surpassing riches of His grace, in kindness toward us in Christ Jesus. For by grace you have been saved through faith, and this is not from ourselves.» We are the flesh of Christ, and members, and body; and the Father gave Him as head to us. We are already in heaven, in so far as we are in Christ, and we shall have the enjoyment of good things hereafter, when those goods which Christ has acquired, and which are now inexplicable and past counting, are brought into the open. Therefore he calls this the surpassing riches of His D grace. «It is the gift of God.» Grace is what comes from God; faith is what is offered by us. Whence, for those in whom there is not that which receives, grace does not follow. It is not, therefore, from us, but it is the gift of God; nor does the beneficence lie with the one who receives, but with the giver.
VERS. 9. «Not from works, lest anyone should boast.» Because, indeed, even when works exist, salvation is not from them; and when they do not exist, the communion of salvation has come to those who have believed.
VERS. 10. «For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.»
We do not, he says, fashion ourselves into a new creation; for that was not possible. But it is God who creates A us in Christ, whose likeness we express by the imitation of the works which He Himself performed, preparing for us participation in Him and conformity to Him.
VERS. 11. «Therefore remember that you, once Gentiles in the flesh.»
Since the remembrance of past things prepares us to give thanks for present things, he urges the Ephesians to remember those former times.
«Who are called uncircumcision by what is called the circumcision in the flesh made by hands; [Vers. 12] that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers B from the covenants.»
Uncircumcision and circumcision are properties of the flesh; but carnal things do not truly exist. Therefore he says they are "so-called." For he knew the true circumcision: the removal in the heart of those things which have grown into the heart contrary to its natural constitution. And if this is true circumcision, then true uncircumcision is the uncleanness of the heart.
«Having no hope of the promise, and without God in this world.»
The promises are indeed diverse, as are the covenants. But he spoke of this one, insofar as Christ brings all into one.
VERS. 13. «But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.»
We were far from Christ, separated by the institutions and customs C of this world. The death of Christ brought about the abolition of these, and those who are conformed to Him are no longer far from God, but become near through the Spirit, being crucified, as it were, with Christ, even as the Apostle likewise speaks.
VERS. 14, 15. «For He Himself is our peace, who has made both one, and has broken down the middle wall of division, the enmity in His flesh, voiding the law of commandments in decrees, that He might create the two in Himself.»
That which separated was removed from the midst: which is the flesh itself, on account of the sin residing in it; for it alienated those who were not separated from carnal wickedness D even by the help of the law; nor indeed did it render those who were under the law pure from the alienation which sin had begotten. Therefore, He who destroyed the sin that had arisen through the flesh also took away the law that was placed upon the flesh. Instead of the law, however, He introduced a decree, which is the free will of the soul to serve God.
VERS. 16, 17. «Into one new man, making peace, and that He might reconcile both in one body to God through the cross, having put to death the enmity in Himself: and coming.»
The present life having been brought to an end by the cross, and the flesh having been circumcised, one man is shown, whoever throughout life
A is characterized according to Christ, whether in circumcision or in uncircumcision, according to the new life. For the body, having been delivered over to death, dissolved the enmity; but having risen to life, it prepared friendship for eternity.
«He preached peace to you who were far off, and to those who were near.» The nations, he says, were far off because of error; those who obeyed the law were near, as they had been taught the mystery of Christ.
«For through Him we both have access, in one Spirit, to the Father. Therefore you are no longer strangers and foreigners, but fellow citizens of the saints and members of God’s household, having been built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.» B He says that those who were formerly near have nothing more to do with God than we do, but there is one access for both through the one Holy Spirit. After having said previously that we were reconciled to God in one body, he now says that we are brought to God in one Spirit, showing that we have become partakers of the one Spirit through the one body. And the choice of words is also appropriate. For where he spoke of reconciliation, he named God; where he speaks of access, he calls upon the Spirit.
«In whom the whole building, being fitted together, grows into a holy temple in the Lord.» Using the cornerstone as an example, C which supports the entire building, he teaches that we are supported in Christ. By mentioning the stone, and its joining together with those who are being built, he points to our kinship with the Only-Begotten of God, insofar as He was born according to the flesh. For, he says, since the children have shared in flesh and blood, He Himself likewise participated in the same.
«In whom you also are being built together for a dwelling place of God in the Spirit.» In the temple, clearly.
CHAPTER III
«For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles, if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery.» D Of this grace given to you, he says, I am a minister and a fighter even to the point of chains, and for this reason the mystery was revealed, that it might be announced to you through me.
«As I wrote before in few words, by which, when you read, you may understand my knowledge in the mystery of Christ.» My teaching, he says, is brief and concise, and I have taught many things in few words like seeds, revealing only as much as you were able to understand—to understand, I say, through more frequent reading, not in passing or superficially.
A Ver. 5–7. *«Which in other generations was not made known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit, that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ Jesus by the Gospel: whereof I was made a minister, according to the gift of the grace of God, which is given to me by the effectual working of his power.»*
For there was indeed a mystery spoken of among the prophets; yet those with Peter were astonished. But Peter himself, at that time, through the revelation of the Spirit, understood that the Gentiles also had been accepted by God. For until then, the utterances of the prophets lay in obscurity, and were for the most part wrapped in enigmas, waiting to be confirmed by experience. To those, therefore, who have partaken of the grace of the Spirit, he says, the fellowship of the Gentiles is now clearly revealed, as they are brought, together with Israel, into the same promise, through the one access to Christ.
B Ver. 8, 9. *«To me, who am less than the least of all saints, is this grace given, that I should evangelize the nations.»*
He calls himself the least of the saints because he had formerly persecuted the Church, and he deems those who were called before him worthy of greater honor, having received the apostolate before his hands were stained with the shedding of holy blood.
*«[And to make all men see] what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.»*
He calls the salvation of the whole world the unsearchable riches of Christ; and he calls the gathering of all men into one Christ, the dispensation of the mystery. This mystery, he says, was not devised by God in this latter age—for no new will ever arises in Him—but it exists eternally, with all that pertains to it, just as God proposes both to create and to bring about salvation.
C Ver. 10. *«That now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.»*
That the princes of the world, he says, who were ignorant of that wisdom which was foreordained for us, might now perceive, through the building up of the Church, the Creator of the new creation, who indeed put an end to the former creation by His death, and introduced the beginning of the second through His resurrection.
D Ver. 11–13. *«According to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.»*
From the ages, he says, the wisdom of God proposed and preordained the salvation which Christ brought, establishing in Himself the entire preconceived plan of the dispensation, insofar as it was to be the head and sum of the renewal of all things. For the cleansing was wrought in us, and in Him is the cleans-
- A ing, and the union which is accomplished through faith communicates to us of that confidence, of which He Himself was the mediator.
VERS. 14, 15. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named.”
The duty of the apostles was twofold, teaching and prayer, just as Peter and his companions say: “We will give ourselves continually to prayer, and to the ministry of the word.” Now, the bending of the knees denotes one who falls down before God. Families on earth are now named in two ways, since some are fathers according to the flesh, and others according to the spirit: whereas in heaven they can only be named in a spiritual sense. Such was the teacher of Israel, the angel, I mean, who brought the law. But there are many spirits far more sublime and spiritual than the angels, as Isaiah declares, saying: “Not a messenger, not an angel,” by which he signifies that the messenger is something more excellent than an angel, whom B the Apostle consequently also calls Father.
VERS. 16-18. “That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints.”
A great petition, he says, because it is from a great giver. For now we have truly learned to pour forth prayers worthy of the majesty of God, since we have been taught to seek not earthly things, but heavenly. The petition is a renewal of the soul and a restoration of virtue according to the Spirit, of which we were destitute while we were separated from God.
“What is the breadth, and length, and depth, and height.”
That which is incorporeal is unmeasurable, but by means of bodies that fall under measurement He indicated His own immensity and incomprehensibility. He speaks of height and depth, in accordance with what was said by the angel: “Glory to God in the highest, and on earth peace.” For He extended His grace also to those on earth through the presence of the Word.
VERS. 19. “And to know the love of Christ, which passeth knowledge.”
True knowledge is had through communion with Christ; but love, existing and being known within the soul through knowledge, produces a secret awareness, which he says is greater than that which is manifest and is prepared by words and letters. C D
VARIÆ LECTIONES. These things are not taken from Chrysostom, just as many others are not. Damascene accepts the word
[paternity]
in the same sense in which our Latin Vulgate interpreter accepts it, for Paternity, not for lineage or family: which is also how it is used by our author in the book *De fid. orth.*, chap. 8.A ‹ Ut impleamini in omnem plenitudinem Dei. › That by the addition of that holy celestial Church, the whole plenitude of God may coalesce, both from celestial and from earthly things.
VERS. 20, 21. ‹ Ei autem qui potens est omnia facere superabundanter quam petimus aut intelligimus, secundum virtutem quæ operatur in nobis; ipsi gloria in Ecclesia, in Christo Jesu, in omnes generationes sæculi sæculorum. Amen. ›
CAP. IV.
VERS. 1-3. ‹ Obsecro itaque vos, ego vinctus in Domino. › Paul does not arrogate to himself the understanding of all things; but he ascribes this to God, in that He grants even greater things than we ask, since the power which is ministered to us does not now provide the whole of what is grace. Moreover, he says that the true glory is in Christ Jesus, and in a similar way in the Church. B
‹ Digne ambulate vocatione qua vocati estis, cum omni humilitate et mansuetudine; cum patientia supportantes invicem in dilectione, solliciti servare unitatem Spiritus in vinculo pacis. ›
He says: You are called to the holiness of life, and the vocation demands spiritual morals. These, furthermore, are recognized by their opposites, namely the carnal. For if pride, arrogance, irascibility, and mutual contention flourish in carnal things, it is manifest that the doctrine of God demands from us morals opposed to these.
VERS. 4. ‹ Unum corpus. › By coming together mutually.
‹ Et unus Spiritus, sicut vocati estis in una spe vocationis vestræ. ›
By mutual consensus of minds. For both need each other's works: so that those things which pertain to the body, when those which are of the spirit are excluded, rather produce dissension. But if that which is fitting for the spirit does not remain safe, that which pertains to the body is also C gradually obscured.
VERS. 5, 6. ‹ Unus Christus, una fides, unum baptisma; unus Deus et Pater omnium, qui est super omnia, et per omnia, et in omnibus nobis. ›
He urges conjunction from all these heads. One, therefore, is the Lord whom we invoke; one the faith through which we have been introduced; one the baptism by which we have been cleansed; one the Father over all, who exists in all things because of the Word begotten from Him and because of His Spirit. When, however, he wished the representation of divine unity to shine in us, he proclaimed the properties of the Trinity in one God. D
VARIA LECTIONES.
‹ Unus Pater omnium. › Jerome appends similar things to these in his commentary, taken—as he often notes—from certain Greek authors.
A "To each one of us grace was given according to the measure of the gift of Christ. Therefore he says: Ascending on high, he led captivity captive." Although, he says, the gifts are different, with grace being measured according to each one’s capacity and intention, nevertheless let not those things which belong to unity be divided.
"And he gave gifts to men." The psalmist, he says, also indicates the multitude of the gifts which were given after the Savior’s ascension, when those who had been held captive by death he himself took captive in turn through his own life and resurrection. By saying "he gave," instead of "he received" as stated in the psalm, he shows that the things spoken of Christ in a carnal sense are not destructive of spiritual and divine things, nor does "he received," which is spoken in a human way, do away with "he gave," by which something divine is expressed.
"Now this, 'he ascended,' what is it but that he also descended first into the lower parts of the earth? He who descended is the same as he who ascended far above all the heavens, that he might fill all things." It is not possible, he says, for God to have ascended, had he not first descended; and it is clear that the ascension was to that place from which the descension had been. Since, therefore, he descended from heaven, he ascends far above all heavens; having descended not only to the earth, but also beneath the earth. He descended for this reason: that all things might be filled with his divinity.
C "And he himself gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints for the work of ministry, for the edification of the body of Christ, until we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in cunning craftiness by which they lie in wait to deceive. But, living the truth in love, may we grow up in all things into him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love."
One person, he says, has received the apostolic grace and proclaims the hidden wisdom of the dispensation; another performs a prophetic ministry, for the manifestation of what has been foreknown within us by the Spirit. Another performs the work of evangelizing, either by words or by writings—by words, as Philip; by writings, those who published the Gospels; to another, the task of shepherding the Church has been entrusted. All the gifts, therefore, he says, have this purpose: that those who have been made holy in faith may attain to perfection, as those who minister to the common good of those who have received the gifts. And the operation of the gifts is necessary, until we who now are children...
become perfect in the spiritual perfection that consists in likeness to Christ; so that no one may any longer be a child, exposed to many changes, which discourses craftily spoken and composed for deception cause, but that, as happens in the growth of the body, we all may attain to that height so as to be joined with Christ, who is our head. A For He, while presiding over us by His divine excellence, imparts Himself to us according to the union of His dispensation, joining us to Himself and to one another, according to which we have toward one another a joint composition, as in a building; and according to which each one is able to receive the administration of the Spirit, with the perfection of growth being summed up in love.
VERS. 17-20. "This I say therefore and testify in the Lord, that you walk no longer as the other Gentiles walk, in the vanity of their mind, having the intellect darkened, alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, becoming desperate, have given themselves up to lasciviousness, for the working of all impurity."
As a witness and martyr for Christ he admonishes them to remember that they have been called to holiness, and not to return to that manner of life which they led before their vocation, when, with no goal set before them, they were carried away by rash impulse.
"In greed. But you have not so learned Christ."
Greed necessarily follows the love of the flesh; for because men want to have as much as they can spend on pleasures. B
VERS. 21-25. "If indeed you have heard Him and in Him have been taught, as is the truth in Jesus, that you put off the old man according to the former conversation, who is corrupted by the desires of error. But be renewed by the spirit of your mind, and put on the new man, who according to God was created in justice and holiness of truth. Wherefore, C putting away the lie, speak every one truth with his neighbor, for we are members one of another."
He speaks in this manner because they had not been taught by himself, but by John the Evangelist. He says, therefore: That doctrine which has been handed down to you, since in reality it was handed down according to Christ, does not permit a life of pleasure and suffused with the darkness of ignorance—otherwise it would present nothing good and nothing true. For he who is instructed according to Christ has learned the good and the true, inasmuch as he is taught to change the oldness of the carnal life into the newness of the Spirit. D
VARIÆ LECTIONES. These things are rendered more obscurely in OEcumenius, but the meaning of those words can be received from the exposition of Damascenus.
A “Be ye angry, and sin not; let not the sun go down upon your wrath. Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.”
If one should fall into anger, he says, let it not prevail so as to lead to sin; but let it cease even before the second day arrives. For if these things hold sway among you, being as they are the teachings of the devil, the master himself will come, called forth by the observance of his own dictates.
B “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”
The Spirit, he says, will turn away from you, as if grieving; because, whereas He was given to you in the sealing for the sake of union, He finds those who have received the grace not fit for union, so as to escape the punishment of destruction and corruption.
“Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”
Whatever things belong to carnal ignorance, he says, let him who fashions himself after a spiritual manner leave these behind.
CHAPTER V.
“Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.”
We ought, he says, to imitate God in forgiving those who have sinned against us, so that we may be imitators of God. And he did not call the death of Christ a death, but C an offering of God; for the Lord was not the prey of death, but He led into life those whom death held captive, nor was He held by death; rather, He was then acceptable and honourable to God, and a most sweet gift for the whole world by reason of the holiness of the savour.
“But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”
Having gone through the things that are useful to one another, he now adds that by which each person may be chaste and pure in himself. Nor does he here hold to the rule of the Law, but he advances beyond it. For there it is said: “There shall not be one who commits fornication, nor a harlot” D; but here, it is not even to be named, nor heard.
A “For know this, that every fornicator, or unclean person, or covetous man, who is an idolater, has no inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words. For because of these things the wrath of God comes upon the sons of disobedience. Do not therefore become partakers with them. For you were once darkness, but now you are light in the Lord. Walk as children of light. For the fruit of the Spirit is in all goodness and righteousness and truth, proving what is well-pleasing to the Lord, and have no fellowship with the unfruitful works of darkness, but rather reprove them.”
Do not think, he says, that you will be partakers of Christ’s kingdom—which is the kingdom of God—by faith, if your life does not correspond to that faith; nor let anyone deceive you with empty talk, as if those who live wickedly possess a true faith and as if it could save them, for whose sake God is angry at the world. For it is absurd that those things which are proofs of unbelief should be found in the sons of God, and that we should be companions of those whom faith has separated. But it is necessary that our new generation should be confirmed by the testimony of our works, and that we ourselves should be a law to ourselves, reproving the perverse life of men by our own excellent conduct.
B “For the things done in secret by them it is shameful even to speak of. But all things that are reproved are made manifest by the light. For everything that is made manifest is light. Therefore He says: ‘Awake, you who sleep, and arise from the dead, and Christ will give you light.’ See then that you walk circumspectly.”
It is not, he says, of the same consequence to reprove by words as it is by deeds. For it is shameful even to mention in speech the things that they do—things which they themselves try to hide out of shame. If, however, we are light, we are able to illuminate the darkness by the juxtaposition of light; this is the best reproof. And we shall be light if, rising from the deadly sleep, we become partakers of Christ, according to the saying: “Awake, who sleep.” He does not say who spoke this, or in what place of the holy Scriptures it lies. But many things were then brought forth by the authority of the Holy Spirit which were not written down.
He refers to the one who lives in sin.
C “Not as fools, but as wise; redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is. And do not be drunk with wine, in which is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord.”
Do not, he says, be entrapped like fools, but as wise men guard your own way, so as not to be dragged along in the time of wickedness.
“In your heart to the Lord.”
He says this so that our whole mind may be intent upon the Lord, and that we may not make melody with our lips alone. D
A “Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father.” It is appropriate to celebrate mysteries to God, by accompanying them with hymns and by recounting the benefits which Christ has bestowed.
“Subject to one another in the fear of God.” Just as insurrection against one another causes discord, so submission creates conjunction. Moreover, we must be subject to one another for Christ’s sake, performing this as an act of service to Christ.
“Wives, be subject to your own husbands as to the Lord; for the man is the head of the woman, as Christ also is the head of the Church, and he is the savior of the body; but as the Church is subject to Christ, so also let wives be to their own husbands in everything. Husbands, love your own wives.”
He discusses those things pertaining to domestic affairs, which are concerns of authority and submission. Now there are three kinds of these. Two are instituted by nature: wife and husband, children and parents; and one is by law: namely, slave and master. To the one who is subject, he suggests obedience; but to the one who rules, he suggests care for those who are subject. Thus, having set forth Christ as the model, he commands that the wife be subject to the husband, so that the submission might not be merely corporal, but that it might also become spiritual.
“Just as also Christ loved the Church, and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present her to himself a glorious Church, not having spot or wrinkle or any such thing; but that she should be holy and without blemish. So husbands ought to love their own wives as their own bodies. He who loves his own wife loves himself.”
He does not wish the authority to be harsh toward those who are subject. For this is true rule: that the one who rules should take care of those under him—which is what Christ revealed, who did not seek what would bring himself glory, but what would be for the benefit of the Church. For his own glory was set in the immortality which was due and becoming to him; but the salvation of the Church consisted in the cleansing from sin, which would not have been accomplished at all C unless Christ had brought about a transformation of the life that had been defiled, having destroyed through his death the likeness of that life, so that by dying with him we might be delivered from the life we formerly led. The cause of this cleansing is holy Baptism. For the invocation through the Word accompanies that water, declaring it holy. Namely, “In the name of the Father, and of the Son, and of the Holy Spirit.”
“For no one ever hated his own flesh, but nourishes and cherishes it, as also the Lord [does] the Church. Because we are members of the body.”
A “of his flesh and of his bones. For this cause shall a man leave his father and mother, and shall cleave to his wife, and the two shall be one flesh.” If the wife is the man’s flesh, he should, he says, take care of her as [he does] his own flesh. And if we know Christ to be the husband of the Church, and that He has fashioned us to be His members through the life that the Spirit gives, then let us imitate the love of Christ toward the Church.
“This mystery is great: but I speak concerning Christ and concerning the Church.” B He united the spiritual with the carnal, demonstrating this as a type of that. For in this way a mystery of truth hidden under a type comes to pass, in that Christ and the Church were typified by the taking of the woman from the man and her union with the man. For indeed we have our being from Christ according to holiness, and being sanctified, we are united to Christ.
“Nevertheless, let each one of you also so love his own wife even as himself; and let the wife fear the husband.”
CHAP. VI.
“Children, obey your parents in the Lord. For this is just.” C This discourse is indeed universal for the whole Church united to Christ. But in every woman, and in every man, may the type be perfected—in the love of the husband, and the subjection of the wife in fear.
“Honor your father and mother; which is the first commandment in promise; that it may be well with you, and you may live long on the earth. And you, fathers, do not provoke your children to anger; but bring them up in the discipline and instruction of the Lord.”
This is the second order of authority, that of parents over children, because the procreation of children is the consequence of marriage; and he cites the Law as a witness. D For all things that we do for Christ’s sake are attested by the Law itself as being good and righteous, whether they are stated in explicit terms or indicated typologically, and the testimony of the pedagogue given to perfect doctrine is good. But to show that the commandment concerning the honoring of parents is worthy of veneration, he says it is proclaimed both as the first of the others and also with a promise—which promise lies in the Decalogue. For the Law, as a figure of eternal life, adumbrates life by a kind of imitation. God attached this promise to the first commandment, having first set forth four others that pertained to God Himself; because the reward of honor from Him who is honored is certain. But the honor which is shown to parents, since it does not obtain a just recompense from them, has received it from God through the promise.
VERS. 5-9. “Servants, be obedient to those who are your masters according to the flesh with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.”
He again subjects those who are under authority, and then teaches humanity to those who are set over them. He says "masters according to the flesh," because lordship is not by nature, nor was anyone created a slave to another, as is the case with irrational brutes. But human service rendered by those who serve sincerely and willingly becomes a type of that divine service which He who was made in the form of a servant endured, so that such service is directed toward God.
VERS. 10, 11. “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand.”
It is necessary that strength from God come to those men who fall into infirmity, so that the recovery of power may dispel that infirmity. This power he compares to a suit of armor, signifying that just as he who is naked cannot engage in war, so he who is without the Spirit is without strength against the devil, who is the author of wickedness.
“Against the wiles of the devil. [VERS. 12, 13.] For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.”
He calls the devil's knavery “wiles” (*methodia*), because he shows that he does not wish to carry out his plans straightforwardly, so as not to be caught, but assumes another mask and contrives other things. Just as a crafty enemy attacking a city and its walls secretly mines beneath it, so that the city is hardly on its guard against him, and he himself achieves what he is aiming at.
VERS. 14-18. “Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication.”
But why, "in truth"? Because lust is an illusion and a lie, and it is by no means true pleasure, but the shadow of pleasure. That, therefore, is what belongs to true pleasure: namely, chastity. A • "For all the saints, [VERS. 19-21] and for me, that utterance may be given unto me in the opening of my mouth with boldness, to make known the mystery of the Gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. But that ye also may know the things concerning me, and what I do." Even the Lord Himself commands us to persevere in prayers unceasingly, and Paul teaches that we should pray in the spirit—that is, with the mind, and not merely with the mouth. He speaks of "many prayers" because they were to be poured out for many, namely, for all the saints and for himself; for a strenuous task rested upon him, in such a way that it was on account of this he had been sent chained to Rome. B • "All things shall Tychicus, the beloved brother and faithful minister in the Lord, make known to you [VERS. 22, 23], whom I have sent unto you for this very purpose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in incorruption. Amen." The saints rejoice when a holy work succeeds prosperously. Therefore, he signifies to the Churches what had happened to him. The Epistle to the Ephesians was written from Rome by Tychicus. Verses 312.
TO THE EPISTLE TO THE PHILIPPIANS
TO THE EPISTLE TO THE PHILIPPIANS
CHAPTER ONE.
VERS. 1, 2. "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ."
He writes this epistle to men who had advanced in doctrine. For this reason, he does not touch upon dogmas, of the knowledge of which they were sufficiently instructed, since they had received them abundantly from the Apostle himself. But throughout almost the entire epistle, I might say, he admonishes them of two things: first, that they should not be puffed up, since he knew this was wont to follow those who performed the work well; and second, that they should always rejoice. For they were consumed by a heavy sadness from the moment they had heard of the Apostle being in chains, and the impending
and the death of the same which was expected. For they did not hope A that he would escape the hands of Nero, a man who was mad in other respects, and especially greedy for slaughter. Wherefore he also calls him a lion in the Epistle to Timothy: "The Lord stood by me," he says, "and I was delivered out of the mouth of the lion." 59 As for all the other things he exhorts them to do, he does so in passing and as it were at a glimpse, because, as I said, having spent a long time among them, he had benefited them very greatly.
Since he promises in this Epistle that he will send this Timothy to them shortly, for this reason he writes the Epistle in the common name of both, so that he might accustom them to receive this teacher. For if Paul had made him a fellow-worker in the teaching he was now sending to them, how would they not receive him when he arrived a short time later, a man whose instructions they had already heard? It should be noted that he sends the Epistle to the whole region and the whole nation; and this is clear from his saying, "to all the bishops."
B "I give thanks to my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, for your fellowship in the Gospel from the first day until now. Being confident of this very thing, that he who began a good work in you will perfect it until the day of Christ Jesus."
He testifies that they had progressed greatly, since in remembering them, he did not express groans or tears, as he did on behalf of those who were wavering, but offered many thanks to God; which is characteristic of those to whom things are going well. What, then, was their accomplishment, if not that, having become partners with him in the Gospel, they had remained partners from the beginning until now, not being shaken in the slightest? This is what provided him with the good hope of the future as well. For I know, he says, that you will complete this work, until you offer it whole at the coming of the Lord.
"Even as it is right for me to think this over you all, because I have you in my heart, both in my bonds, and in the defense and confirmation of the Gospel, you all being partakers with me of grace."
Because he said he had confidence in them, he declares this confidence to be just and legitimate. For he says C that they will be partners with him in all things: in his bonds, in his defense, and in his grace. To have such confidence in those who have believed is a great testimony to their steadfastness.
"For God is my witness, how I long for you all with the affection of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment, so that you may approve things that are excellent, that you may be sincere
and blameless for the day of Christ, being filled with the fruits of righteousness which are through Jesus Christ, to the glory and praise of God. A Since he said that he had great love for them, so as never to neglect them, neither when he was in chains nor when he was making his defense, he calls God as a witness for such a great matter. And lest anyone might suppose that he spoke such things out of a desire to flatter them on account of the service they had sent to him, he added, "in the bowels of Jesus Christ," showing that his love for them was sincere because of Christ, and he prays for this, that they might progress in knowledge and perception, and become accurate appraisers of good things; for thus they will be blameless for the coming of Christ, that is, in no way stumbling. For such as these, he says, will be found full of fruits of righteousness; and of righteousness, not that which is by the law—for he removes this from the middle in the subsequent parts of the epistle—but that which Christ provides, which indeed redounds to the glory and praise of God. For a life lived according to God glorifies the Father who is in heaven.
Vers. 12-14. "But I want you to know, brethren, that the things which have happened to me have rather turned out for the furtherance of the Gospel, so that my chains have become manifest in all the praetorium and to all the rest, and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear." B He writes the epistle to them from Rome, as they were oppressed with great anxiety and sorrow on account of his chains. Concerning these chains, he so far dissuades them from grieving as to teach them, rather, to have great joy on account of them, since they were the cause that the preaching was increased more abundantly, and error was banished.
Vers. 15. "Some indeed preach Christ even from envy and strife, and some also from good will." C The enemies of the preaching, when the Apostle was held in chains because he preached Jesus, wishing to incite Nero more, they themselves also preached Jesus; but the matter turned out contrary to what they wanted to do. For wishing to destroy the preaching from its foundation, they increased it all the more, even if they did not preach sincerely, that is, from the heart, and put effort into this not so that men might be taught the truth, but to create distress for the Apostle.
Vers. 16-18. "The former preach Christ from selfish ambition, not sincerely, supposing to stir up trouble for my chains; but the latter out of love, knowing that I am appointed for the defense of the Gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached." D Those who preach sincerely, he says, do this because they have become more bold through my defense. For they knew that the defense which the Apostle was establishing would result in their common benefit.
A I rejoice; in this I rejoice, and I will also rejoice. For I know that this will turn out for me for salvation through your prayer, and the provision of the Spirit of Jesus Christ, according to my expectation and hope. B So far am I, he says, from grieving at these bonds and my coming defense—not only for the things I proclaim, but also for the things they proclaim—that I even consider the matter a cause for joy. For it will turn out for us for salvation; and he immediately introduces moderation through their prayer and the provision of the Spirit, saying that this is how salvation comes to him. B "In that I shall not be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body.” That is, I will not betray the preaching out of fear of the bonds, or of the defense, or even of death itself. B “Whether by life or by death.” If I live, he says, I will abound in preaching; and if I die, Christ is again glorified, because his preaching has had such ministers that they even despise death itself. B “For to me, to live is Christ.” See by how many points he draws them away from sadness: first, not to be ashamed; second, that Christ is magnified; third, to choose to live only for Christ’s sake, so that he may fulfill His ministry. B “And to die is gain.” Do not grieve, he says, at my bonds. For even to die for Christ is the greatest gain. B “But if I live in the flesh, this is fruit for me from my work. Yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire.” He elaborates on what he said before, and interprets as it were what it means, “to me to live is Christ.” He says, therefore, that this life is "to live Christ," which is nothing other than spiritual labor, from which a reward is owed to me. B “To depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more necessary for your sake. And being confident of this, I know that I shall remain and continue with you all.” And even now he was with Christ, according to that word: "If you seek proof of Christ speaking in me." But not as then. For now, he says, we see through a glass and in a riddle, but then face to face. B “For your progress and joy of faith, that your rejoicing may abound in Christ Jesus in me by my coming to you again.” See again how much good he testifies they are gaining. For he who makes progress, makes progress by walking.
A And where do they progress, but to the joy of faith? And he who progresses toward this, he says, will boast in Christ.
“Only conduct yourselves in a manner worthy of the Gospel of Christ, so that whether I come and see you, or remain absent, I may hear about you.” Having testified to their great progress, he quietly restrains them, so that they may not be puffed up upon hearing that they have progressed. He restrains them by urging them to strive for a way of life worthy of the Gospel.
“That you stand fast in one spirit, with one soul striving together for the faith of the Gospel, and not in any way intimidated by your adversaries, which is for them a proof of destruction.” Having admonished them to conduct themselves worthily of the Gospel, he also explains the nature of this conduct. This is sincerity regarding faith. For in no other way, he says, can you be one spirit except by this; and then, to also have one soul. This is a proof of exceeding love. And he says the reward from this is great. And what is this, if not that they become athletes for the Gospel? For there were many adversaries, specifically those of the circumcision.
“But for us it is of salvation, and this from God; because to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for Him.” Observe again how he quietly restrains them. For after he said that they were athletes for the Gospel, he added that this very thing comes from God; and it was granted to them to suffer for Him. He says this, however, not to dissolve the soul’s affection or its resolve—for it is incumbent upon me indeed to have a good resolve—but so that they might consider all good things to be from God. “For not I,” he says, “but the grace of God with me.”
“Having the same struggle, which you saw in me, and now hear of in me.” B In this passage he suggests two useful things: first, that they should not be exalted as if they were the only athletes, since they are struggling according to his example. And second, that they should not be terrified by bonds or the expectation of death, hence he encourages them to his own emulation. C See how anxiously Paul is concerned for his disciples, so that he is distressed regardless of whether they act well or are afraid. If they were to act rightly, he was concerned lest they be carried away; but if they were to tremble, he was concerned lest, on account of their fear, they should, as is common, lose heart.
CAP. II.
“If there is therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill my joy, that you be like-minded, having the same love, being of one soul, thinking the same thing.” D
A Before he exhorts them to have one faith and one mind, he takes possession of their souls as if by an oath, using words such as these: "I adjure you by that very consolation with which Christ hath comforted us, and by the charity and communion of the Spirit, by the very bowels, by the very mercies of God, fulfill my joy." This consists in your being of one faith and one mind.
"Let nothing be done through strife or vainglory; but in humility, let each esteem others better than themselves." B For it is strife and vainglory that most of all create heresies.
"Look not every man on his own things, but every man also on the things of others." Do not look to this, he says, that you may be called a teacher and a great man, but only that you may not be an occasion of stumbling to your brother.
"For let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord." C His discourse was on humility, even though he touches on doctrine. Note how great is the precision of the doctrine: that Christ is equal to the Father, that He emptied Himself, that He became man, and that He did so willingly. For lest anyone, hearing that He became obedient to the Father, should think that compulsion was brought upon Him as from a superior to an inferior, for this reason he frequently adds "himself"—He emptied *himself*, he says, and humbled *himself*, becoming obedient. He speaks thus in order to signify the one will of the Father and the Son. Nor does he only explain these heads of doctrine, but also that He, being equal to the Father, endured death, having been made man; and not just death, but death by the cross. And that He was not held by death. For "God," he says, "highly exalted him." D When, therefore, you hear "exalted," "raised up," and the like, contemplate the dispensation and the incarnation; do not think Him to be of a weaker power, since He is the power of the Father. For Christ is the power of God and the wisdom of God.
"To the glory of God the Father." (Ver. 12) "Wherefore, my dearly beloved, as you have always obeyed." That He may be glorified, he says, in the same way as the Father, because He is equal and similar to Him. "Not as in my presence only, but now much more in my absence."
A For he greatly demonstrates his love for the teacher who obeys in his absence. For he who obeys in the presence of the teacher perhaps does so out of shame, but he who obeys in his absence shows the great sincerity of his love for the teacher.
"With fear and trembling work out your own salvation."
He makes them anxious again, and brings down their pride so much, lest they become boastful on account of their excellent deeds.
VERS. 13. "For it is God who works in you both to will and to work for his good pleasure."
Further, he says this not to detract from the freedom of the will, but because he fears again that they might become arrogant. For that the mind is the cause of our being good or evil, he made manifest by exhorting them to work out their own salvation with fear.
VERS. 14, 15. "Do all things without grumbling and questioning, that you may be blameless and innocent, children of God without blemish."
For he who performs the commandments with grumbling, as if they were heavy, loses the reward he was to receive from them. And the phrase "and questioning" means the same as if he said, "without ambiguity or doubt, and wavering in nothing." For he who performs them in this way, he says, will be blameless.
With charity, with a willing mind.
"In the midst of a crooked and perverse generation."
By "crooked generation" he means the Jews, according to the word of the Lord to them: "O faithless and perverse generation" (Luke ix, 41).
"Among whom you shine as lights in the world, holding fast the word of life."
For those who can say, "The light of your face, O Lord, is lifted up over us" (Ps. iv, 7), they can become lights. By "word of life," he means the Gospel.
"For my pride, in the day of Christ, that I did not run in vain or labor in vain."
For the progress of disciples is indeed a great glory for teachers. But until when must this progress reach? Until the coming of Christ. He says this so that, having attained it, we may die, having in no way let it slip; for thus we shall present it whole and sound. D
VERS. 17, 18. "But even if I am to be poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and congratulate you all. Likewise you also should rejoice and congratulate me."
He always calls his own death a sacrifice and a libation; he speaks similarly in the Second Epistle to Timothy: "For I am already being poured out like a drink offering, and the time of my departure has come" (II Tim. iv, 6). He says, therefore: Behold, I am dying, and the enemies of the truth are sentencing me to death on account of the preaching.
not that I am grieved, but that I rejoice exceedingly. Therefore you also ought to rejoice. A
"But I hope in the Lord Jesus to send Timothy to you quickly, so that I also may be of good cheer when I have learned the things concerning you."
I send Timothy to you, he says, so that through hearing about your affairs I may rejoice. It is not that he was ignorant of them; for he himself said that he gave thanks for them in every prayer. What then is this talk of rejoicing over Timothy, if not that they were confident and rejoicing in the chains he bore for the sake of the preaching? For this is what he exhorts them to do.
"For I have no one like-minded, who will sincerely care for your affairs. For all seek their own, not the things which are of Jesus Christ. But you know his proven character, that as a son with a father, he served with me in the Gospel. Therefore I hope to send B him."
This is the highest praise for Timothy: to be like-minded with his teacher. At the same time, it is also an exhortation to receive him with joy, as though they were seeing the Apostle himself.
"As soon as I see the things concerning me by this. But I trust in the Lord."
By "this," he means the judgment. And this is the sense: I am watching, he says, to see how the outcome of my trial will be, and then I will send him to you.
"That I myself also shall come quickly."
He knew through the Spirit that all things concerning his first defense would be easy, and that he would get through it, and the death, and the chains; and that it happened so, he declared in his letter to Timothy when he said: "At my first defense no one stood with me, but all forsook me. But the Lord stood with me, and I was delivered out of the mouth of the lion" (II Tim. iv, 16-17). C
"Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your apostle and the minister of my need, since he was longing to see you all."
Great is this commendation for every one of the disciples, in that he calls Epaphroditus a fellow worker and fellow soldier, and Timothy "like-minded."
"And was distressed, because you had heard that he was sick. For in fact he was sick almost unto death, but God had mercy on him; and not only on him, but also on me."
Epaphroditus had endured tribulation at Philippi for the sake of the preaching, and to such a degree that, from the sufferings he had undergone, he fell into that illness which was unto death. But not only was he himself stoned, D but the Apostle was as well. And he revealed this writing to the Thessalonians: "For you yourselves know, brethren, the entrance..."
A unto you, as it was not in vain, but having suffered beforehand and having been insulted, as you know, in Philippi." Epaphroditus, therefore, was grieved that they had heard that such a great danger had surrounded him because of the preaching to them, so that he even came close to death.
"That I may not have sorrow upon sorrow." Therefore, I sent him more diligently, so that when you see him again, you might rejoice, and I might be less sorrowful. "Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he drew near unto death, rendering up his own life."
He was affected, therefore, by sorrow on account of the loss of those who were persecuting him. Yet he recovered, he says, so that in addition to that sorrow I might not have another, that of the death of the Apostle. He was distressed, however, not because he was going to depart and be with Christ, but because he had need of him for the preaching, just as he had need also of him; as even he himself said: "To remain in the flesh is more necessary for your sake."
You were not present, he says, but you ministered to me through him, in that you sent him. "That he might fill up what was lacking on your part in your service to me." I have not yet perfectly fulfilled my ministry, he says, which I undertook among you for the sake of preaching. Chains, which I endured for the sake of the preaching, hindered me. Epaphroditus, therefore, shall supply this deficiency.
CHAPTER III
B VERSE 1. "Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome." And where is the joy for me, even though he is bound? "But for you it is safe." For he was greatly strengthening their soul, teaching them not to be distressed at the bonds which were to be endured for the sake of the preaching.
VERSE 2. "Beware of dogs, beware of evil workers." He implies the princes of the Jews, concerning whom it was written: "All dogs, dumb, not able to bark," and dogs impudent in soul, who do not know how to be satisfied. "Beware of the concision." For they cut only the flesh, and are helped by the act in no way; for circumcision is the signet of faith; but they do not believe. For why are they circumcised? Whose signet do they receive? Therefore, they are only being cut.
VERSES 3, 4. "For we are the circumcision, who serve God in spirit, and glory in Christ Jesus, and have no confidence in the flesh: though I myself have confidence also in the flesh." Those who cut off all worldly desire. This D
A has been granted to us by the Spirit of God to do, and this glory is referred to Christ.
"If any other man thinketh that he hath whereof he might glory in the flesh, I more. [Vers. 5-9.] Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." B
Because the heralds of the letter were puffed up with insolence, both because of circumcision and because of the lineage they traced from Israel, for this reason he disparages these things in himself. For true self-renunciation is not when someone, having nothing, rejects those things he does not possess, but when, possessing them, he considers them small and contemptible upon finding greater and more excellent things. He says, therefore, that having had all the things that were respected among them, and having shown in legal matters a righteousness such as no other had, I counted all things as loss and dung, because the way of life according to Christ is of a certain supereminence. And so great is this supereminence C that I pray that no legal righteousness of my own be found in me, that I may win the righteousness that is from God. See how he calls his own righteousness that which is of the law, but calls the evangelical righteousness the righteousness of God, so that the distance between the two is as great as that between man and God.
"That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ." D
He teaches what the righteousness of God is: faith in Christ, and the knowledge of his resurrection, and the fellowship of his sufferings. For these things being found in me, he says, will cause me to attain unto the resurrection from the dead. But he did not simply say, "I shall attain," but, "if by any means I may attain." He shows that even those who have already received the gift of knowledge and the fellowship of the sufferings have need of much vigilance, so that they might not lose what they have received. And this is clear from what follows. For he says, "not as though I had already attained," and he is confident concerning the end; but he says, "I follow after, that I may apprehend." And what is it that he would apprehend, if not that gift for which he was apprehended by Christ? And in what was he apprehended, if not in the resurrection? For one died for all, that all might live. Fear, therefore,
and anxiety overwhelms us, lest in the resurrection we be found unworthy by Him who raised us, and we hear the words, "I do not know you."
VER. 13, 14. "Brethren, I do not consider myself to have apprehended." A
He further commends humility to them by his own example, and all the more because it is not expedient to call any man blessed before his death. As long as the time of struggle remained, he had not yet apprehended.
"But one thing: forgetting the things which are behind, and reaching forward to those which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus." B
He teaches how one might apprehend. And how, if not by forgetting the things that are behind? By "things behind," he means either the worship of the Law or the entire corrupt life, which he must forget in order to reach out to the things that are ahead—that is, to pursue the evangelical way of living. For in this way alone is it possible to obtain the prize of the upward call.
VER. 15. "Let us therefore, as many as are perfect, have this mind." C
Behold again the excess of his humility. He did not say that it is simply necessary to think in this way, but that those who are perfect must think so. And what is this "thus"? It is to consider that they have not yet apprehended. And if those who are perfect are commanded to be disposed in this way, how ought those who are not like them to consider themselves?
"And if in anything you think otherwise, God will reveal even this to you." D
If indeed, he says, you do not think in the way we say, God will make you certain about this, that it is exactly as we have taught.
VER. 16. "Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind."
Even if we wait, he says, for the revelation from God concerning the things being sought, yet hold fast to this which you already have. And what was it that they had, if not to think correctly concerning the faith?
VER. 17-21. "Brethren, join in following my example, and note those who so walk, as you have us for a pattern. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things. For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to the body of His glory, according to the working by which He is able even to
subdue all things to Himself.
CHAPTER IV.
A Ver. 1. "Therefore, my beloved and longed-for brethren, my joy and crown." B Again he teaches them that it is necessary for them to be his imitators, and to know how he walks who is as they are. He speaks in this way, not out of any high-minded opinion of himself, but to turn them away from the fellowship of false teachers, showing how great a difference there is between spiritual and carnal things. And this difference can be seen from the end of each. For the end of the latter, he says, is destruction; but the end of the former is to be transformed and to become conformed to the body of Christ’s glory. And this very transformation, that is, of our bodies, Christ will accomplish because He has the power and holds all things in subjection. And the phrase, "and glory in their shame," indicates this: that they take pride in those things in which they ought to be ashamed. For all things that pertain to the belly are shame and corruption.
"So stand fast in the Lord, beloved." C So, how? As those looking for the Savior, the Lord Jesus, from the heavens. He calls his disciples his crown, since their obedience to his preaching earned him crowns.
Vers. 2, 3. "I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I ask you also, true yoke-fellow, help those women who have labored with me in the Gospel, with Clement also, and the rest of my fellow-workers." D Since he had spoken generally, he now offers his exhortation specifically to those who were preeminent in faith; and this is manifest from what he adds: "who have labored with me in the Gospel." Some say he is here beseeching his own wife. But this is false; he is addressing some woman, or perhaps the husband of one of these women.
"Whose names are in the Book of Life." He said this having learned from the Lord, who says: "Rejoice, for your names are written in the heavens."
Vers. 4, 5. "Rejoice in the Lord always." Even if you hear that your teacher is bound in chains, he says, even if he is being scourged, even if he is enduring death—and this is to be understood not only regarding teachers, but that we ourselves should suffer these things for Christ’s sake.
"Again I say, rejoice. Let your gentleness be known to all men." Not only does he beseech them not to lose heart, but also to rejoice. "The Lord is at hand." Do not be troubled, he says, by the things that have happened to me. For the Lord will be present with me.
A “But in everything, by prayer and supplication with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding.” Because he had told them to be anxious for nothing, lest they lose heart, thinking he had stated this as a general rule, he says for this reason: I warned you not to be anxious about the bonds by which I am confined, as if I were suffering anything grievous from them. For they are not grievous; but be anxious, he says, in prayer and in supplication to God. For one ought to ask God, while giving thanks, not while being despondent or slothful.
“Shall guard your hearts and your minds in Christ Jesus.” He prays again that they may hold the same faith. For this is what it means for their hearts and minds to be fortified in Christ. B
VERS. 8, 9. “Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if there be any virtue, and if there be any praise, think about these things. What you have also learned and received and heard.”
The Apostle teaches us that faith in Christ is the head of every good thing that happens to us, and that all the deeds in accordance with virtue are, as it were, a small appendage to it. C It is, therefore, as if he said: “Have the faith, which I pray may be preserved within you.” But it remains for you to order your lives according to the standard of virtue, which I also exhort you to take hold of. And so he says, “Finally,” not because applying oneself to virtue is a small thing (for it is a great thing), but because it is small in comparison to faith, and as a kind of annex. For faith is the foundation, the base, and the protection, without which nothing can be built; for indeed, there is no building, just as there is no house without foundations. Faith is, therefore, like the foundations and the structure of the whole house; but the actions in accordance with virtue are like the roof, by which the whole building is enclosed and as it were crowned.
“And you saw in me.” D
Because he told them to embrace manifold virtue—namely, truth, gravity, justice, purity, brotherly love, benevolence, and all things that constitute virtue, which bring good report; because he had exhorted them to be anxious about all these, and lest he should seem to be prescribing to them things that are greater than they could achieve, for this reason he encourages them to accomplish all these things by his own example. It is therefore as if he said: “Do not lose heart, as if the precepts were difficult and greater than what you are able to accomplish. For you have heard that I have practiced all these things: and not only have you heard, but you have also seen.”
“Practice these things, and the God of peace will be with you.”
A I exhort you, he says, to do these things, because a great reward is returned for them; and this is, to have God as your indweller.
VERS. 10-18. “I rejoiced in the Lord greatly that now at last you have flourished again to think for my sake, for which you were thinking, but you were occupied.” Not that I speak by reason of lack: for I have learned to be content in the things in which I am. I know how to be humbled, I know how to abound (I have been instructed in all things and in everything), both to be filled and to be hungry, and to abound and to suffer need. I can do all things in Him who strengthens me, Christ. Nevertheless, you have done well in communicating to my tribulation. And you also know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me in the matter of giving and receiving, but you only: because even in Thessalonica, once and twice you sent for my need; not that I seek the gift, but I seek the fruit that abounds to your account. But I have all things, and I abound; I am filled, having received from Epaphroditus the things which were from you. B
He speaks concerning the ministry which they had sent to him. He rejoiced, not that he had received it, but that the disciples had had fruit. For if the Lord commanded them to give, how would they not have sinned if they had not given? Aptly, therefore, he said, “You have flourished again.” For the beginning of good fruit is communication with teachers, just as, indeed, the forgetting of them is the beginning of decay.
“An odor of sweetness, a sacrifice acceptable, well pleasing to God.” For this is what causes them to be fragrant; for they fulfill the divine law.
VERS. 19-23. “May my God fulfill all your need according to His riches in glory in Christ Jesus. To God and our Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brothers who are with me salute you; all the saints salute you. Especially those of…” C
Look at what is the fruit of the ministry: that they are enriched in the glory of Christ. At the same time, he also quietly teaches them that it was for their own benefit that Christ commanded them to share carnal things with their teachers, that they might become partakers of their spiritual goods. For why could He who enriches them not also enrich the teachers? But He did this by design, so that the teachers might not be puffed up arrogantly against the disciples, as if they were enriching them with their own riches; nor, on the other hand, should the disciples be of a sorrowful mind, as if they were always kept in the rank of those in need, and were imparting nothing to them. For this reason, he commanded there to be a restoration and a communication, even if the things which are given to the teachers are incomparably greater. D
“They who are of Caesar’s household. The grace of our Lord Jesus Christ.” He affects them with great consolation, as he says, in [the house of the emperor…]
the preaching has prevailed, and to such an extent that even the believers who are at Philippi receive his greeting. “With your spirit. Amen.” He shows that all to whom he writes are spiritual; for he bears witness to them of this throughout the whole Epistle. A The Epistle to the Philippians was written from Rome by Epaphroditus. Verses 208.
CONCERNING THE EPISTLE TO THE COLOSSIANS
CHAPTER ONE
VERS. 1. B “Paul, an apostle of Christ Jesus by the will of God, and Timothy the brother.”
He writes the Epistle to men who had indeed before received the doctrine of the Gospel from Epaphras, but were in need of fuller knowledge, for they did not possess perfect knowledge. Wherefore he treats also of higher mysteries, and leads them into the very sea of the dispensation, and prays that they may become more perfect in such knowledge. And not only that, but he also admonishes them not to be led astray, neither by those who, being addicted to Greek error, would draw them away from the truth, nor to put faith in those who are of the circumcision. For both are far from the mystery of God. C Finally, he addresses a moral discourse to them, teaching them what sort of persons those ought to be who live according to Christ.
VERS. 2, 3. “Who are at Colossae.” It is a city of Phrygia.
“To the saints and faithful brethren in Christ Jesus. Grace to you and peace from God our Father and the Lord Jesus Christ.”
We are called faithful, not only because we believe, but also because the mysteries of God are entrusted to us.
“We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, D hearing your faith in Christ Jesus, and the love which you have to all the saints, for the hope which is laid up for you in the heavens.”
He says that he offers thanks on their behalf for these two things: both for their right faith in Christ, and for their love toward the saints.
VARIOUS READINGS.
* “The city of Phrygia.” Thus in the Catena of Oecumenius: This is a city of Phrygia, which is now called Chonae. I have an account ascribed to John of Damascus, in which it is said that the archangel Michael appeared at Chonae, or Chonis, in Phrygia. Theodoret, in the second chapter of this Epistle, regarding these words on the worship of angels, testifies that among the Phrygians and their neighbors there existed up to his own time oratories of St. Michael.
Exposition on the Epistle to the Colossians
"Which you heard in the word of the truth of the Gospel which has come to you." By Epaphras, clearly. "As also in the whole world, and it is bearing fruit, just as also among you, from the day you heard and recognized the grace of God in truth, just as you learned from Epaphras our beloved fellow-servant, who is a faithful minister of Christ for you, who also declared to us your love in the Spirit." He mentions the power of the Gospel to confirm the hearers, saying that it pervades the whole world, bearing fruit in deeds, and increasing by the additions of those who believe, so that the hearers might know that, just as in the greatest city, the Churches are numbered throughout the whole inhabited world. "For this reason we also, from the day we heard, do not cease praying for you and asking that you may be filled with the knowledge of His will in all wisdom and spiritual understanding." Your affairs, he says, are worthy of my diligence. Therefore, I pray without ceasing, asking for the gift of wisdom, so that through it you may learn how God willed to bring the world into reconciliation with Himself, and in what way it was possible for the things of reconciliation to come to pass. Since the Law was not able to unite us to God, but Christ alone joined us—inasmuch as He, being the fulfiller of righteousness on behalf of humans, bestows that which was fulfilled in Himself upon those who believe. "To walk worthily of the Lord, unto all pleasing, bearing fruit in every good work and increasing in the knowledge of God, strengthened with all power according to the might of His glory, unto all patience and long-suffering with joy." C For this is spiritual wisdom, from which the sound and spiritual life proceeds. For understanding intensifies the zeal for good works. "Giving thanks to God, who has made us sufficient for the portion of the lot of the saints in the light; who has delivered us." He calls God our Father, according to the adoption given to us through faith in the Only-Begotten: "For as many as received Him, He gave them power to become children of God." "From the power of darkness, and has translated us into the kingdom of the Son of His love, in whom we have redemption, the forgiveness of sins." D Darkness is the power of the devil, and it has the ability to act in the darkness just as a thief in the night. But in those who do not lie in the darkness of malice, against these...
the devil avails nothing. And those who have escaped this power are established under the kingdom of the Son, through whom we return to the kingdom of the Father. Since, however, this statement refers to the dispensation of the incarnation, for this reason he is called the Son of the Father's love, having been loved in place of men and for the sake of men, according to the ministerial activity he performed among men; and in the form of a servant he fulfilled what was lacking to the world. He says that redemption has been accomplished through his blood. For the blood of the Lord was given as a price, by which those who were held captive by death are led forth into life; for in no other way was it possible for those subject to the kingdom of death to be recalled, except through him who, having shared in death with us, prepared for us a path to life. A
VERS. 15. « Who is the image of the invisible God. » The exegesis of grace returns to theology. For from the operation which he displayed in his advent, we know the nature of God, which existed before his advent. For it is the work of God to extinguish death, to restore life in its place, and to recall the world to God. Therefore he says: "Who is the image of the invisible God," in order to show that he is God, and yet is not the Father himself, but the image of the Father; inasmuch as he possesses identity with him, while being, at the same time, not that very person.
« The firstborn of all creation; [VERS. 16, 18] because in him were created all things that are in heaven and that are in earth, visible and invisible, whether Thrones, or Dominions, or Principalities, or Powers: all things were created through him and in him, and he is before all things. » B You see how he also proclaims his eternal birth from the Father, and separates him from created things, while saying, "in him were all things created." For if other brothers besides this firstborn had existed, he would never have stated that these things were created in him. For the Father made all things in wisdom; but Christ is the power of God and the wisdom of God.
« And all things consist in him, and he is the head of the body of the Church, who is the beginning, the firstborn from the dead, that in all things he himself might have the preeminence. » C And in him, he says, all things were created, and in him they consist, and he is the head, and he joins both together—those which belong to theology and those which belong to the emptying. For he, he says, is the one who was born before the ages, and who is also the firstborn from the dead. He says that he holds the preeminence, not as though he had received it beforehand, but insofar as he has bestowed upon us this glory, that he himself might go before us. For in this way were the created things also to remain, hanging from their creator and fleeing the corruption which he endured, delivering our ruin to destruction; just as Paul himself explained in the Epistle to the Ephesians. D
VERS. 19, 20. « For in him it pleased all the fullness to dwell... »
...to have the fullness dwell, and through him to reconcile all things to himself, making peace by the blood of his cross through him, whether things on earth or things in heaven. » A That in him it was God’s good pleasure to sum up all things that are in heaven and that are on earth; here too he speaks again in other words. For the death of Christ both saved man and restored him to his former state, and brought the angels to their ancient joy at the salvation of men, and joined things below with things above; and this is what "to reconcile all things" means. For he made peace, and took enmity out of the way. Therefore the angels also said, "Glory to God in the highest, and on earth peace."
« And you, who once were alienated and enemies in your mind, by evil works, yet now he has reconciled in the body of his flesh through death, to present you holy and blameless, and irreproachable before him. » B Those who were separated from Israel because they were in evil works were enemies in their mind. He says that the former enmities, which malice and iniquity had brought forth, have been changed into friendship, because the life of the flesh has been put to death—which indeed had become defiled in us, but was made pure in Christ, and was given over to mortification so that the sin which had reigned in us during this life might be rooted out; so that we, leading another life from the dead, might be presented to God, no longer liable to the charges of our previous life, provided that we are conformed to the death and resurrection of Christ.
« If indeed you remain in the faith, founded and steadfast, and not moved away from the hope of the Gospel, which you heard, which was preached to every creature which is under heaven, of which I, Paul, became a minister. » C Since he knows of their situation only by report, he speaks with some hesitancy, "If indeed you remain." Clearly, perseverance in the faith secures our intimacy with God.
« Now I rejoice in my sufferings for you. »
The work of an Apostle is one of struggle. And since he is eager in his work, he rejoices even in the struggles in which he contends for the Church.
« And I fill up what is lacking in the afflictions of Christ in my flesh for his body’s sake, which is the Church, of which I became a minister according to the dispensation of God which was given to me for you. » D That is, of the Church; for the Church is his body. To fulfill the word of God, the mystery...
which hath been hidden from ages and from generations, but now is made manifest to his saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labor, striving according to his working, which he worketh in me in power. B
CHAP. II.
VERS. 1-3. « For I would have you know what manner of care I have for you and for them that are at Laodicea, and as many as have not seen my face in the flesh, that their hearts may be comforted, being instructed in charity, and unto all riches of fullness of understanding, unto the knowledge of the mystery of God the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. »
The ministry of the Apostle consists in the doctrine of the Word. The Word, moreover, treats of the salvation of the world, which God of old, from eternity, purposed and defined; but now it has been openly accomplished, and is known by those who are worthy of such knowledge, not through the wisdom of the flesh, but through that which is always hidden with God, being supercelestial and resting in the Holy Spirit. Of this, both those who come from human wisdom and those from the Law have need, since neither the Law openly revealed the mystery, nor did the world grasp it. C
VERS. 4, 5. « This I say, that no man may beguile you in loftiness of words. For though I be absent in body, yet in spirit I am with you, rejoicing and beholding your order, and the fixedness of your faith which is in Christ. »
For this reason, he says, I have declared that all the treasures of wisdom are in Christ, so that you might not seek after wisdom from without. Since, although I am not present with you bodily, I am present in spirit; and I rejoice in your faith and the good order of the Church. I see, however, also that which is lacking in you, and what the necessity of doctrine is. For unto faith, knowledge is necessary. D
VERS. 6, 7. « As therefore you have received Jesus Christ the Lord, walk ye in him; rooted and built up in him, and confirmed in the faith, as also you have learned, abounding in it in thanksgiving. »
Because the epistolary doctrine knew that they could not yet attain to the height of wisdom, it consults for their safety by preventing them with an exhortation, saying that the tradition which they have received is good, and that the only true doctrine is that which Epaphras had delivered; wherefore it is for their own benefit that they should hold fast to the faith, add the structure of charity, and ever advancing in good works, endure afflictions not without thanksgiving.
A “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.”
He speaks at length in this epistle against the Greeks and the Jews, seeking to deter the faithful from the depravity of both. First, therefore, he cautions against the deception of philosophy, calling philosophy an empty deceit, because it strikes with its appearance and draws one away from the truth by the probability of its arguments. For human thoughts are not sufficient regarding God, since all human perceptions, beginning as they do from visible things and from the elements of the world, possess no firmness for the comprehension of the things that are sought—the invisible things that are sought.
“For in him dwells all the fullness of the Godhead bodily.” B In Christ, he says, is both the Father and the Holy Spirit. And lest anyone think that this indwelling is merely by affection or habit, or by a simple conjunction, for this reason he said “bodily,” which is to say, substantially. He says, therefore, that in this way he who became man is the Son of God, because he is consubstantial with Him and with the Holy Spirit.
“And you have been filled in him.” Since you have become his flesh and members, and have him as your head, for this reason you are filled with the Holy Spirit.
“Who is the head of all principality and power.” C Even though he has become consubstantial with us according to the flesh, that is, according to humanity, he says, nevertheless he is also the one who rules over men.
“In whom you were also circumcised with a circumcision made without hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; having been buried with him in baptism, in which you were also raised with him through the faith of the working of God, who raised him from the dead. And you, being dead in transgressions and in the uncircumcision of your flesh, he made alive together with him, having graciously forgiven you all transgressions.”
He joins the Greek customs to the Jewish, not casting them aside as he did those others, but transcending them, and preserving the bodily things within the spiritual. Therefore, having immediately accepted the token of Judaism, namely circumcision, he says that we who believe in the true circumcision of Christ also become partakers of it. This, furthermore, is not accomplished by human hand, but by the voluntary putting off of the body’s affections, by which, having laid aside the earthly life, we assume the heavenly life, which is restored to us through the resurrection of Christ. And this resurrection we already possess in potentiality, believing in Him who for our sake rose, but we shall possess it in reality at its own proper time.
“Having blotted out the handwriting against us by the decrees, which was contrary to us, and he has taken it out of the way, nailing it to the cross, having put off…”
A the principalities and powers, he made a show of them openly, triumphing over them in it.”
For those who were rebellious against God, it is as if there were a writing, a clear delineation of a wicked life. This instrument has been washed away, so that it may no longer testify against us, provided that we approach the divine decree, that is, with choice and zeal. It has therefore been nailed, he says, to the cross of the Lord; that is, it has been put to death and invalidated, the life having been put to death in which we possessed the impression of wickedness and the testimony from it. For He who put to death the life, put to death the handwriting against it, and the wicked powers which had grown around the carnal vice, and which, as it were, were sheltering and covering the B man, He stripped off together with the body, and hung up, bearing shame Himself, that in the eyes of men, but turning it around upon those who were crucifying Him—the rulers of this world—because their strength, death, was abolished and changed into life, so that they fell from their throne, inasmuch as its root and its foundation, which is death, had been taken away.
“Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath days, which are a shadow of the things to come; but the body is of Christ.”
You have been made free, he says, from those ordinances which related to bodies. For all these things were shadowy figures of things to come; that is, when we stand before God, presenting that true purity and keeping the true feast.
“Let no man beguile you of your reward in a voluntary humility and worshipping of the angels, intruding into those things which he hath not seen, vainly puffed up by the mind of his flesh, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.”
Let no one, he says, impose a law upon you—a law still lowly and abject, which subjects you to angels as guardians and stewards, and in carnal things humbles you. For those who cling to this, the guardians of the letter, boast in vain of their wisdom, not having the Head, which is Christ, D from whom the whole body of the Church through joints and bands increases with the increase which God has granted it to grow. By joints and bands, he means those who preach the Word in the Church. For through them the Church is joined to Christ and is built up into a beautiful edifice.
“If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (Touch not; taste not; handle not; which all are to perish with the using)?”
A If you have died, he says, to this life, and to everything visible and carnal—for he signifies the present life by calling it "the elements"—if therefore you have died to this age, he says, why do you turn back to it again? Why do you involve yourselves with foods and such things? For these things, he says, are given to the belly and perish in corruption.
“According to the commandments and doctrines of men: which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.” By "commandments of men" he means the mythical doctrines of the Jews, or he also calls these "fleshly commandments," as they have nothing spiritual in them. For this is what the expression "not according to God" signifies. B And by "neglecting of the body," he indicates circumcision.
CHAPTER III.
“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” Since, he says, you have risen into another life, the heavenly one, become above all ordinances that are according to the earth. For it is not possible to live the life in one place and follow the legal statutes of another; but those things pertaining to the body must cease, as if we were dead, while those things C of the Spirit, according to which you live, must be active. In the meantime, let the body await the life that shall be given to it when the author of life, Christ, appears—possessing it in His own body and ready to impart it to ours, since it is necessary that they also be brought into life, a glorious life, a blessed life, the one that is Christ's own, into the likeness of which we too shall be fashioned.
“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another.” D This exhortation of Paul urges the death of the worldly or corrupt life, and in its place introduces the heavenly and spiritual life. He commands us to mortify the members which are upon the earth, so that there may remain for our spirit a life that is established according to the Holy Spirit. He shows that the mortification of this life is necessary.
A He declares the defilement of it, explaining it so that we might not suppose that life in the flesh is evil—as the Gentiles think—but rather that it is the perversion of life, that is, life in the pleasures, in which are fornications and all types of wickedness. He names uncleanness, and licentiousness, and passion, and evil desire, adding to them covetousness, since greed is a consequence of the pleasures, which seek to provide wealth for the sake of those pleasures. He calls covetousness idolatry because those who are greedy, having abandoned the worship and service of God, serve money instead of God. Persuading them, therefore, not to spend their time in such things, he says that the wrath of God comes upon the disobedient because of these. It is not right, therefore, he says, for the faithful, who have also escaped that wrath, to occupy themselves in these works in which you once occupied yourselves when you were living that life which we advise you to put away.
« Put off the old man with his deeds. »
He speaks in a general and summary way that a change of former habits must take place. For he calls the “old man” the former way of living that has come about since the fall of man.
VERS. 10-14. « And have put on the new, who is renewed in knowledge, according to the image of Him who created him. Where there is neither Greek nor Jew, circumcision or uncircumcision, B Barbarian, Scythian, slave, free man, but Christ is all and in all. Put on therefore, as the elect of God, holy and beloved, bows of mercy, kindness, humility, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a complaint against any, even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfection. »
Just as he calls the “old man” the wickedness that entered into us from the fall, so too he calls the new man the way of life that is according to Christ, from which it follows that all are imitators of Christ, whether one is a Jew, or a Greek, or a Barbarian, or a slave, or a free man; all of whom He wishes to express His likeness.
VERS. 15-25. « And let the peace of God rule in your hearts, into which also ye are called in one body, and be ye thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual canticles, singing in grace in your hearts to the Lord. C And whatsoever you do in word or in work, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. Wives, be subject to your husbands, as it behooveth in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things. For this is well pleasing in the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh, not serving with eye-service, as D
A men-pleasers, but in singleness of heart, fearing God. And whatsoever you do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord you shall receive the reward of the inheritance: for you serve the Lord Christ. But he that does wrong shall receive for that which he has rightfully done: and there is no respect of persons with God.
CAP. IV.
VERS. 1, 4. Masters, render unto your servants that which is just and equal; knowing that you also have a Master in heaven. Continue in prayer, and watch in the same with thanksgiving; praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds, that I may make it manifest, as I ought to speak.
As for the things that are of peace, he says, let there be an eagerness from the heart, and let them be upheld from the heart, not appearing to be fulfilled by the deceits of words. For the unity of the one body requires that conjunction which is sanctioned by peace, into which we are all caught up by power, which is the body of Christ.
VERS. 5-7. Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer every man. All my state shall Tychicus declare unto you.
He wishes that we live among unbelievers in a friendly manner, with this common friendship. For as long as we dwell with such men, we must behave peaceably, since after this shall come that: *In peace I will sleep and take my rest.*
Tychicus, a beloved brother, and faithful minister and fellow servant in the Lord; whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. He salutes you.
A man of Asia, who left his fatherland and followed the Apostle. Wherefore he calls him a beloved brother, and a faithful minister, and a fellow servant in the Lord, and one who has attained the gift of teaching. He shows that he is sending him from Rome, at the request of the Churches, with Onesimus, who was a citizen of Colossae, and who was sent specifically and appropriately to the Jews. C D
*Aristarchus my fellow prisoner.* This is he who set out with Paul from Thessalonica. Since, therefore, he accompanied him even while he was a prisoner, as if he were a captive among the Gentiles, he calls him a fellow prisoner.
*And Marcus, sister's son to Barnabas, touching whom you received commandments: if he come unto you, receive him; and Jesus, which is called Justus, who are of the circumcision.*
A These alone are fellow workers unto the kingdom of God, who have been a comfort to me. And the kinship with Barnabas commends him who is named Mark, for Barnabas was better known. He adds Jesus, who is called Justus, perhaps because the faithful so surnamed him out of reverence for the name of the Savior. But he says that these, being of the circumcision, are a comfort to him because of the loss of his other fellow countrymen. For to him who mourns for those who perish, those who are saved are a consolation.
VERS. 12, 13. *Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. Luke, the beloved physician, and Demas, greet you. Salute the brethren which are in Laodicea, and Nymphas.* B Kinship, whether by birth or by country, as well as by doctrine, is of some help. And in all these ways Epaphras was connected to the Colossians. Therefore, he commends his zeal for prayer while he speaks concerning them.
*And the church which is in his house.* [VERS. 16.] *And when this epistle is read among you, cause that it be read also in the church of the Laodiceans.* He exhorts every church in the houses to cultivate piety towards God. Where there are houses, he calls them churches as well.
*And that ye likewise read the epistle from Laodicea.* He is speaking of the First Epistle to Timothy. Some say this does not refer to the epistle which Paul sent to them. For he does not say "to the Laodiceans," but [the epistle] which was written by them to Paul from Laodicea.
VERS. 17, 18. *And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it. The salutation by the hand of me Paul.* C Since a certain ministerial duty had been enjoined upon him, he reminds him to carry out the command and task: and that in the Lord, so that nothing—whether small or great—is done otherwise than according to God.
*Remember my bonds.* He is not ashamed of his bonds, but even takes pleasure in them; and he deems himself worthy of remembrance on account of them.
*Grace be with you. Amen.* For he wished to recall to their memory that the whole human race has obtained salvation through grace.
Written to the Colossians from Rome by Tychicus and Onesimus. 208 verses.
TO THE FIRST EPISTLE TO THE THESSALONIANS
A CHAPTER ONE.
Vers. 1. *Paul, and Silvanus, and Timothy unto the church of the Thessalonians in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.*
When the Apostle heard that the Thessalonians were being afflicted and feared that they might fall away from the faith, he sent Timothy to them from Athens. When he returned and reported that they were steadfast, he wrote to them with joy. Since he had also heard that they suffered some shortcomings in matters pertaining to their life, he writes about this as well. And this is the theme of the Epistle.
He shows modesty of spirit at the beginning, by placing his disciples on equal footing with himself. He reminds them of the grace by which they were redeemed, in order to gently rebuke the faults into which they had fallen. And he does not only do this, but he also calls God "Father," bringing to their memory their adoption.
Vers. 2, 3. *We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing.*
See how sincere is the thanksgiving which he offers up to God for them, because they had faith, and not only faith, but also action; and not only love, but also, as he said, "laborious love." For they were laboring in their persecutions because they loved the Lord. And they did not have hope simply, but hope with patience.
*Your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.*
If you believe, suffer all things. But if you do not suffer, you do not believe.
Vers. 4-6. *Knowing, brethren beloved of God, your election. For our Gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.*
By a common term he says, "We give thanks," so that the sense might be: We give thanks to God, knowing your election by which we chose you, and that when you received the Gospel through the manifestation of the manifold power which the Holy Spirit put forth, you did not receive it in any common or simple way, D but it had such strength in you that you became imitators
A of us and of the Lord. He says this because of the afflictions which he endured from the Jews.
VERS. 7-9. «So that you became an example to all those who believe in Macedonia and in Achaia. For from you the word of the Lord has sounded forth, not only in Macedonia and in Achaia, but also in every place your faith toward God has gone forth, so that you do not need to say anything. For they themselves tell about you what sort of entrance we had to you. And how.»
See what growth they had, so that they themselves became an example for others, and not to a few people, but even to whole regions and nations; for in Macedonia, that is to say, and in Achaia. And he says well, *is sounded forth*, or divulged, to signify the superabundance of the brightness.
«You turned to God from idols, to serve the living and true God.» Because they had once been God’s, and had wandered, and were called again, for this reason he said, *you turned*. But he adds well, *living*, in order to distinguish Him from the inanimate idol; and then, *true*, for the difference between Him and those who are falsely called gods.
VERS. 10. «And to wait for his Son from heaven, whom he raised from the dead, Jesus who delivered us from the wrath to come.»
In the first place, he puts that which is glorious, by saying, that is, *from heaven*, then that which is inglorious, namely, the *death*; and immediately he attaches the cause of the death; and this is our salvation. For He delivered us from the wrath to come.
CHAP. II.
VERS. 1-4. «For you yourselves know, brethren, our entrance to you, that it was not in vain; but having suffered before and been treated with contumely (as you know) in Philippi, we were bold in our God to speak to you the Gospel of God in much struggle. For our exhortation.»
He calls as witnesses those to whom he speaks, for he wishes them to know that he was not made more sluggish by the vexation which had happened at Philippi, but that he preached to them. This was, however, a silent exhortation to bear afflictions strenuously.
«Not from error.» D And the proof of this is that having preached in the midst of vexation. For one who deceives in his preaching would never endure affliction for the sake of the preaching itself, knowing that this very thing is not free from affliction.
«Nor from uncleanness, nor in deceit, but as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God who tests our hearts. [VERS. 5, 6.] For never at any time were we in a word of flattery, as you know, nor in a pretext of greed (God is witness), nor seeking glory from men, neither from you, nor from others.»
That is, not speaking to you those things which are pleasant; but...
as God judged us, so we preached. For we did not please men; nor did we flatter you, but we preached those things which are difficult. A
VERS. 7-15. «Having the power to be a burden as the apostles of Christ, but we were made gentle in the midst of you, as if a nurse should cherish her own children. Thus, desiring you, we were pleased to impart to you, not only the Gospel of God, but also our own souls, because you have become dear to us. For you remember, brethren, our labor and toil; for working night and day so as not to burden any of you, we preached to you the Gospel of God. You are witnesses, and God, how holily and justly and blamelessly we were to you who believe; just as you know how we—as a father his children—exhorting B you, and comforting you, and testifying that you should walk worthily of God, who calls you into His own kingdom and glory. Therefore, we also give thanks to God without ceasing, because when you received the word of hearing from us—the word of God—you accepted it, not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. For you have become imitators, brethren, of the Churches of God which are in Judea in Christ Jesus: for you suffered the same things from your own countrymen, as did they from the Jews, who also killed the Lord Jesus.»
That is, to demand from you honor, as having been entrusted with such a rank; but we proved ourselves more humble than the disciples, though we were masters.
«And their own prophets, and persecuted us, and they do not please God.»
He places the prophets of the Lord in the middle between Himself and the apostles, so that he might show that they became wicked also toward those whom they confess to be their own. And by placing them in the middle, he makes them out to be C wicked to the extreme.
«And they are opposed to all men, forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always.»
For they hinder them from being saved.
«For wrath has come upon them to the end.»
[VERS. 17, 18.] «But we, brethren, being bereaved of you for a short time, in presence, not in heart, we have hastened the more abundantly to see your face with great desire: because we wanted to come to you, even I, Paul, both once and again.»
Instead of saying: Their sins have been completed.
«And Satan hindered us.»
Since the afflictions which they endured for the sake of the preaching had been an impediment, for this reason he attributes these very afflictions to Satan. For he it was who was rousing and goading the unbelievers against the apostles.
«For what is our hope, or joy, or crown of D boasting; or is it not even you before our Lord Jesus at His coming? Or...»
you are our glory and joy.» A For he who is appointed among teachers has this as his crown and joy: the progress of his disciples.
CHAPTER III.
VERS. 1-3. «Wherefore being unable to bear it any longer, we thought it good.» This expression conveys the magnitude of his love.
«To be left behind in Athens alone, and we sent Timothy, our brother and minister of God, and our fellow worker in the Gospel of Christ, to establish you and encourage you concerning your faith, that no one should be shaken by these tribulations.» This is characteristic of the Apostle's modesty. For he was not so much being abandoned to remain alone, as he was he who had been left behind.
«For you yourselves know that we are appointed for this.» [VERS. 4-13.] For when we were with you, we told you before that we would suffer tribulations, even as it came to pass, and you know. For this reason I too, no longer able to bear it, sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain. But now that Timothy has come to us from you, and brought us good tidings of your faith and love, and that you have always good remembrance of us, greatly desiring to see us, as we also to see you: for this reason, brethren, we were comforted over you, in all our tribulation and distress by your faith; for now we live, if you stand fast in the Lord. For what thanks can we render to God for you, for all the joy wherewith we joy for your sakes before our God, night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all, even as we do toward you, to the end He may establish your hearts unblamable in holiness before God and our Father, at the coming C of our Lord Jesus Christ, with all His saints.
That we should be afflicted (to be afflicted).
CHAPTER IV.
VERS. 1-5. «Furthermore then, brethren, we beseech and exhort you by the Lord Jesus, that as you have received of us how you ought to walk and to please God, so you would abound more and more. For you know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that you should abstain from fornication, that every one of you should know.» From this point he begins his advice. For he had heard that certain faults were taking root among them, namely, fornication and adultery, from which he seeks to turn them away. And he does not say "this and that" simply.
rather, he says that the mandates which he commands them to observe were delivered to them long ago by himself through the Lord Jesus. For this is the will of God. A
• "That each one of you know how to possess his own vessel in sanctification and honor, not in the passion of desire."
Instead of saying "the flesh."
• "As also the Gentiles who do not know God."
This is also sufficient to turn them away from fornication, that the one who commits fornication is ranked with those who do not know God.
• "Not to overreach and circumvent his brother in the matter."
To "overreach," that is, in the commandments of God. And with a very elegant, albeit veiled, expression he signifies adultery, by calling it an injustice inflicted upon a brother.
• "Because the Lord is the avenger of all these things, as we have foretold you and testified. For God has not called us to impurity, but in sanctification."
See how he immediately sets forth the retribution for these things. B
VERSES 8-11. "Therefore, he who rejects this, does not reject man, but God, who also gave His Holy Spirit among you. But concerning brotherly love, you have no need that I write to you. For you yourselves are taught by God to love one another. And indeed, you do so to all the brethren in all Macedonia. But we urge you, brethren, that you abound more and more, and that you aspire to live quietly, and to mind your own business, and to work with your own hands, as we commanded you, that you may walk honestly toward those who are outside, and lack nothing."
When you reject, he says, a brother who has received the Holy Spirit through baptism, then you are not rejecting a man, but God.
• "But we do not want you to be ignorant, brethren, concerning those who have fallen asleep, that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord." C
He moves on to speak about the resurrection. And see how wondrously he confirms what is confessed, taking the resurrection of the Lord as a guarantee for our own resurrection. For He has resurrected all men through His own flesh. For this reason, He is also called the firstborn from the dead. By saying "in the word of the Lord," he means that he speaks this word so that those who announce these things may be trusted.
• "That we who are alive, who remain until the coming of the Lord."
He says this, not because he himself would remain until the time of the resurrection, but because he was speaking about those who are living, and he himself was also alive; while saying these things, he used the common custom of speech: "we who are alive." And that this is what he means, he indicates by adding, "who remain." For if he had said this, that [it would happen] while I am alive, how then does he say elsewhere that we shall all indeed be resurrected? For if, being alive, one
is assumed upward, how has he resurrected? A In the sense, therefore, which we have handed down, he says, "we who are alive."
"We shall not precede those who have fallen asleep. [VERS. 15-17.] For the Lord himself, with a command, with the voice of the archangel, and with the trumpet of God, will descend from heaven."
He declares also in what way he will not be preceding them. "For the Lord himself, with a command." With what command? Assuredly, a command of resurrection, that is to say, commanding them to rise again. "With the voice of the archangel," which he also names the trumpet of God, inasmuch as it will sound at God's bidding. Moreover, this was signified by the parable which is read in the Gospel; for it says: "In the middle of the night a cry was made, Go out to meet the bridegroom."
"And the dead who are in Christ shall rise first. Then we who are alive, who remain, shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. B Therefore, console one another with these words."
CAP. V.
VERS. 1-5. "But of the times and the moments, brethren, you have no need that we should write to you. For you yourselves know accurately that the day of the Lord shall come as a thief in the night. For when they shall say, Peace and security, then sudden destruction shall come upon them, as pain in a woman with child, and they shall not escape. But you, brethren, are not in darkness, that that day should overtake you as a thief. For all you are the children of light, and the children of day: we are not of the night, nor of darkness." C
He shows that the dead would not have attained to resurrection at all, if not through Christ. For if Christ had not died according to the flesh, death would not have been undone. Or also, by saying "the dead who are in Christ," he points to those who underwent death for the sake of Christ, opportunely consoling those who were hearing these things, since they were living in affliction. He says, therefore, that those who have suffered for the sake of Christ will be the first to resurrect.
VERS. 6-11. "Therefore, let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunk, are drunk in the night. But let us, who are of the day, be sober, having on the breastplate of faith and charity, and for a helmet, the hope of salvation. For God hath not set us unto wrath, D but unto the acquiring of salvation through our Lord Jesus Christ, who died for us; that whether we watch, or whether we sleep, we may live together with him. For which cause console one another, and edify one another, as you also do."
Aptly he moves the discourse to labor, and at the same time declares the mystery, and the reason why the death of Christ came about.
VERS. 12, 13. "And we ask you, brethren, to know those who labor among you, and are over you in the Lord, and instruct you, and to esteem them
A more abundantly in charity for their work. Be at peace among yourselves."
He teaches what is to be rendered to teachers, while admonishing what sort they ought to be.
VERS. 14-18. "And we ask you, brethren, admonish the unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil to any man, but ever follow that which is good, both toward each other, and toward all men. Always rejoice; pray without ceasing; in all things give thanks: for this is the will of God in Christ Jesus for you."
He weaves together for them a discourse on various virtues.
VERS. 19-23. "Extinguish not the Spirit; do not despise prophecy; but prove all things; hold fast that which is good. Abstain from all appearance of evil. And may the God of peace Himself sanctify you." B That is, do not hinder him who pours forth prophecies; which the sequence of the prayer also clarifies. "In all things: and may your entire spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ."
If anything is lacking to you, He Himself will fulfill it.
[VERS. 24.] "Faithful is God."
By Spirit, he refers to that gift which each one had received through baptism. For each of those being baptized received a gift and worked signs. And one would speak in tongues, another would prophesy; one would heal the sick, another would cast out demons, C another would raise the dead, one did one thing, another another. This gift, therefore, which he calls the Spirit, he prays may remain entire in them, so that they might not be deprived in any way of the efficacy of the Holy Spirit.
"He who called you, He will also do it. [VERS. 25, 26.] Brethren, pray for us. Greet all the brethren with a holy kiss."
Jesus who called you, he says, will cause you to become entirely perfect and blameless.
VERS. 27, 28. "I adjure you by the Lord, that this epistle be read to all the holy brethren. The grace of our Lord Jesus Christ be with you. Amen."
Since this Epistle contains reproofs, lest perhaps those who were of depraved character, upon receiving the Epistle, might hide it, he adjures them that they read it.
The first Epistle to the Thessalonians was written from Athens. D With 193 verses.
ON THE EPISTLE II TO THE THESSALONICENSIS.
—
CHAPTER FIRST.
VERS. 1-5. "Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians, in God our Father and Lord Jesus Christ."
We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer." A
It was worth the trouble for the Apostle to write a second Epistle to the Thessalonians; not that he might persuade them of anything that was for their profit, whether as to faith (for he says their faith "groweth exceedingly"), or as to the pursuit of virtue. For he had said in the former Epistle that they had no need of teaching, being taught of God. What, then, was the reason for this Epistle? It was that they might not be troubled by hearing that the day of the second coming of the Lord was at hand; for certain false teachers were proclaiming this. Wherefore it was necessary for him to relate the portents that were to precede that day: such as those which pertain to the apostasy and the end of the Roman empire, and those concerning the Antichrist himself. For he says B that these things must happen first, and then in that way would that day come.
Observe what progress the Thessalonians had made, so that the Apostle rendered thanks for them; not only because they believed, but because their faith had grown exceedingly; and not again because they loved simply, but because they abounded in this matter. "This," he says, "is our glorying: your patience, faith, persecutions, [and] vexations." You endure all these things, knowing that you will attain the end of them, namely, the kingdom of heaven.
VERS. 6-9. "If indeed it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest with us." C
It is the same as if he said: "since it is righteous." Observe, moreover, how he comforted them and provided relief by setting before them (the prospect of) vengeance; which is what those who are vexed by injustice most delight to hear and yearn to see.
"Rest with us in the revelation of the Lord Jesus from heaven with the angels of his power, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus: who shall suffer eternal destruction from the face of the Lord, and from the glory of his power; [VERS. 10] when he shall come to be glorified in his saints, and to be admired in all them that believed." D
He comforts them also from another point by making them partakers with the Apostles. "For," he says, "you shall receive rest with us." And in proving that the remuneration will be true, he sets that judicial tribunal before them, in which the retribution will be altogether most just, whether of the evil or of the opposite.
"Because our testimony was believed among you in that day."
This truth, he says, to which we now bear witness,
faith and patience, in that day it shall be believed. A
VERS. 11. In which we also pray always for you, that our God may deem you worthy of your calling.
Since he said that the testimony concerning them—and this concerning great things—was in faith; for he says, "in faith, and patience, and persecutions"—lest they should, by becoming negligent from this, lose what they had worked for, for this reason he says, "We pray always concerning this," making them earnest. For we pray, he says, that He may make you worthy of your calling. He says this, not as if removing that which is from us, but that we may not be high-minded regarding ourselves, but that even for these very things which we perform, we may call upon God as a helper from indulgence, since if we trust in ourselves, our whole labor would immediately vanish. B
And may fulfill all the good pleasure of goodness.
He shows that they were not yet perfected. For then alone is there consummation, when the time of the contest has passed; but as long as anyone is struggling, let him fear lest he fall; for this reason it has also been said: "Call no one blessed before the end."
And the work of faith in power.
In order that they might be strengthened to show their faith by their work.
That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
Similar to that said by the Lord: "Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven." C And this shows that we possess from the grace of God the ability to become such and so great in brilliant works. For even if one is perfect, he says, among the sons of men, if he is lacking the wisdom that is from you, he shall be reckoned as nothing.
CAP. II.
VERS. 1-4. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering unto him, that you be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as if by us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposes and exalts himself above all that is called God or that is worshipped, so that he sits in the temple of God, showing himself as if he were God. D
He comes to the subject proposed. And this is that they should not be led away by the deceit of the false apostles, who said that the second coming of the Lord was at hand. Let no one, therefore, trouble you, he says, whether he seems to speak by a spirit of revelation, or pretends that this was said by me. For it is impossible for the second coming to arrive without the manifestation of the son of perdition. Antichristum
he is speaking of the Antichrist, who he says will come, instigated by Satan, with all the deceit of simulated signs.
A VERS. 5, 6. «Do you not remember that when I was still with you, I told you these things? And now you know what is restraining, so that he may be revealed in his time.» He reminds them of the earlier teaching he had given them concerning these very things. For because of the error into which these people were leading others, the Apostle himself often taught [on this], and the Lord frequently warned in the Gospels: "If anyone says to you, 'Look, here is the Christ, look, there,' do not go out."
VERS. 7. «For the mystery of lawlessness is already at work.» He calls the teachings of the heretics and their false dogmas the mystery of lawlessness. For they are his precursors, and they prepare the way for him, readying the time and occasion for deception. Yet even in the age of the Apostles, heresies had already emerged; wherefore John the Evangelist speaks in a similar way: "As you have heard that Antichrist is coming, even now many antichrists have come," speaking of the heretics.
«Only he who is restraining [will do so] now, until he is taken out of the way. B [VERS. 8.] And then that lawless one will be revealed.» He refers to the Roman Empire. For when this has been fulfilled, the Antichrist will come.
«Whom the Lord will slay with the breath of his mouth, and destroy by the appearance of his coming; whose coming is according to the working C of Satan, with all power, and signs, and lying wonders, and with all wicked deception in those who are perishing.» He taught not only of the coming of the Antichrist, but also of his death, showing him to be a liar from his very beginnings to his end. For his coming is indeed according to the working of Satan, but his end, his destruction, and his perdition come about through the coming of the Lord.
«Because they did not receive the love of the truth, that they might be saved. And for this reason God will send them a working of error, that they should believe the lie, [VERS. 11] that all who did not believe the truth but had pleasure in unrighteousness might be judged.» For Christ also said this to these same Jews: "I have come in my Father's name, and you do not receive me; another will come in his own name, and him you will receive." D And when it says, "God will send to them," it means He will permit [it] to be sent; just as there is that other saying: "God gave them up to shameful passions."
VERS. 12, 13. «But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God chose you from the beginning for salvation, in sanctification of the Spirit and belief in the truth, for which He called you by our Gospel, for the obtaining of the glory of our Lord Jesus Christ.»
A
Having gone through the matters concerning the Jews who did not believe, and having taught what their end will be ("in order that they might be judged," he says), he proceeds to the matters of the believers, the prelude to which is thanksgiving; and he exhorts them to give thanks, first because they were loved by God, and because He chose them as first-fruits for salvation, and because He sanctified them, and deemed them worthy of the Holy Spirit.
"Therefore, brothers, stand firm, and hold to the traditions which you were taught, whether by word or by our epistle." It is necessary, he says, that those who boast of such great gifts should stand firm.
"Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope in grace, comfort your hearts and confirm you in every good word B and work." See how he again relieves their afflictions, praying that comfort may come to them.
CAP. III.
"Finally, brothers, pray for us, that the word of the Lord may run and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men. For not all have faith." He asks for a like return; being one who prays for them, he commands that they in turn pray for him. The prayer which he demands for himself, however, is this: that the preaching may increase in its effects. Thus, indeed, it is necessary that I ask the saints to pray for us, that we may make progress in things according to God, since all other things are superfluous and not altogether useful—whether you mention health, or peace, or anything else that is external.
"But the Lord is faithful, who will confirm you and guard you from the evil one." This which he asked them to pray for him, he himself also prays for them. For he asked that he might be delivered from the unreasonable men who oppose the faith; this, then, he also prays for them, that they be guarded from the evil one. C
"But we have confidence in the Lord concerning you, that you both do and will do what we command." He says that they have no need of other exhortations; for you have already shown these things through your works, he says; and you are not content with what has been done, but you will also add to them hereafter.
"Now may the Lord direct your hearts into the love of God and into the patience of Christ." The prayer is continuous, because it concerns great matters. This is to love God, and to endure the afflictions that come for the sake of Christ, and to join patience to love, or rather to seal love with patience; for if we love but do not endure, our love dissolves.
"Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from D
A every brother who walks inordinately, and not according to the tradition which they received from us. For you yourselves know how you ought to imitate us, because we were not idle among you, nor did we eat bread from anyone for free, but in labor and toil working night and day, so as not to burden any of you."
He also persuades them to avoid the idle. For men of this sort are chatterers and meddlesome. And if he himself, while preaching the Gospel, practiced his trade, how much more ought others to work with their own hands!
VERS. 9-12. "Not as if we did not have authority; but that we might give ourselves as a pattern to you, to imitate us. For even when we were with you, we denounced this to you, that if any one does not wish to work, neither let him eat. For we hear that some walk among you inordinately, working at nothing, but being meddlesome. Now to such ones we denounce and entreat by our Lord Jesus Christ, that with silence working, they may eat their own bread."
For the Lord has ordained for those who preach the Gospel, to live from the Gospel.
VERS. 13. "But you, brothers, do not grow weary in doing good."
He speaks either silently about the giving of alms, or he says this: Do not grow weary in admonishing those who do not wish to work. For this is doing good, B when an evil custom is cast out by admonitions.
VERS. 14-16. "But if anyone does not obey our word through the epistle, mark this one, and do not associate with him, that he may be put to shame; and do not consider him as an enemy, but admonish him as a brother. But the Lord of peace himself."
This chastisement seems moderate to the stubborn; but it is of the most grievous. For what is more grievous than for one to live in isolation, even if he happens to be in the middle of a city? And he inflicts this not out of hatred, but out of love for the one who is being chastised; wherefore he also added, "and do not consider him as an enemy."
"May He give you peace always in every way. The Lord be with you all. [VERS. 17.] The salutation by my hand, Paul."
Since he had advised them to be separated from C the inordinate, he shows that he has not done this willingly, but compelled by necessity. Immediately, therefore, he prays that the penalty might eventually cease—that is, that there might not be a perpetual or total separation—by invoking peace upon them. It will cease, however, when those idle and slothful ones are changed D into diligent and active men.
"Which is the sign in every epistle: thus I write. [VERS. 18.] The grace of our Lord Jesus Christ be with you all. Amen."
Since, at the beginning of the epistle, he had said, "Do not believe those who proclaim the second coming of the Lord as now impending, even if they should say as we do through an epistle—"
A we declare this; for this reason he teaches them also the sign of his epistle, fearing lest some falsehood be surreptitiously inserted, as if sent by the Apostle. The Second Epistle to the Thessalonians was written from Athens. 106 verses.
EXPOSITION ON THE EPISTLE TO THE HEBREWS
B CAPUT PRIMUM. Vers. 1, 2. "God, who at sundry times and in divers manners spoke in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son."
Observe how, leaving aside what he was accustomed to prefix in the beginnings of his epistles, he immediately rushes of his own accord into the depths of the mysteries, showing that the evangelical institution differs by a great interval from the legal one. And how does he do this? "In time past," he says, "God spoke by the prophets," and these things [were spoken] obscurely and under a shadow; for this is what "sundry times and divers manners" signifies. "But now," he says, "by his Son himself"—where as much difference appears as between a master and servants. He did this deliberately at the beginning of the Epistle, since the Jews, unlike the other Gentiles, had no need of a spiritual introduction—such as he had judged ought to be used in the beginnings of all his other epistles—and therefore, as if addressing those who were skilled in the law, he enters C straightway into the depth of the mysteries.
"Whom he hath appointed heir of all things, by whom also he made the worlds."
Having spoken concerning the Son, he straightway sets forth the mystery, showing him to be the same person, both God and man. But how does he do this? "He appointed him," he says, "heir of all things," meaning thereby [all] the Gentiles, according to that saying: "Ask of me, and I shall give thee the heathen for thine inheritance" (Ps. ii, 8). When, however, is this established, if not when it was said unto him: "Thou art my Son; this day have I begotten thee" (ibid. 7)? This he wished to refer to the time of the economy. But he who received the nations as his inheritance is the same one through whom the Father made the ages. For while he possessed the dominion over these things in so far as he was God the Word, he is said to receive the inheritance of them in so far as he became man; he subjected all the nations to the faith in him.
Vers. 3. "Who being the brightness of his glory, and the express image of his person, upholding all things by the word of his power,"
D [variæ lectiones omitted]
A having by himself made a purification of our sins, sat down at the right hand of the Majesty on high.
See again how he demonstrates to us that he is at once God and man. For it is as if he were to say: Being light from light (for this is what the brightness signifies), he also shows the Father in himself, according to the saying, "He that has seen me has seen the Father"; for this is what it means: "the express image of his person." This one, he says, having become man and having borne our sins—for the words "having made purification of sins" signify this—having once fulfilled the mystery of the dispensation, was taken up in glory and sat at the right hand of the Father.
But when you hear "at the right hand" and "in the highest," do not think that these words signify places—for the Divine is uncircumscribed—but understand them rather as indications of divine glory and splendor. And the expression "upholding all things" is equivalent to "governing and administering." For all things were made through him and consist, as Paul said in his address. And he rightly says "upholding by the word," to show that he carries the whole creation, that which is above and that which is below, just as those who move things quite small and easily shifted with a finger; so he, by a word, upholds terrestrial things, even those which are heavenly, or rather, those which are above the heavens. B
Vers. 4, 5. "Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they. For to which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son."
Since, in preaching the mystery of the incarnation, he said that he humbled himself, having taken the form of a servant, for this reason he compares him with the angels, showing that even though he has become man, he is nonetheless God and Lord; and he strengthens this argument from the prophets, that no one may dare to gainsay his assertions.
Vers. 6-8. "And again, when he brings the first begotten into the world, he says, And let all the angels of God worship him. And of the angels indeed he says, Who makes his angels spirits, and his ministers a flame of fire. But unto the Son..." C
Do not let it trouble you, he says, to hear that he was made a little lower than the angels. For see again how he is God, since even the angels worship him. But as to the expression "into the world," some understand this present world, others the future. Both interpretations are appropriate. And certainly, while he was performing the mystery of the dispensation, the angels ministered to him as their Lord; and he went into the heavens, with the angels D subjected to him,
according to the voice of Peter. And again, he receives this through the dispensation on account of those subjected to him.
« Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness. »
Observe again how he shows him to be the same, both God and man A; through the throne and the sceptre, he indicates his kingdom and his divinity; but by the words, « God, even thy God, hath anointed thee, » he expresses the mystery of the dispensation.
« Above thy fellows. »
So that all who partake of his communion may have the oil of gladness, even as we all received from his fulness, according to the voice of the Gospel B. That is to say, the Son did not receive the Spirit by measure.
« And: Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. »
He again reverts to the divinity of the Only-begotten, showing him to be also the creator of the heavens.
« They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. »
It is as if he said: Let not death according to the flesh trouble you, he says; for he rose again, and his years shall not fail. And the heavens indeed, being created things, shall wax old, in order that they may also attain to renewal C; but he himself shall grant this to them, inasmuch as he remains what he was, that is to say, God. And this is also signified by the words, « and thy years shall not fail. »
NOTE
(8) How he shows the same one to be both God and man. Since Damascene frequently transcribes Chrysostom in his commentary on the Epistle to the Hebrews, it seems to me that he may have read the context of this most holy doctor as the Savilian edition presents it; whereas in the Veronese edition and in some codices it is written... which latter reading the old translation favors. He asserts that against the Jews there are two persons, and that the Son is not only a person distinct from the Father, but is the same, being both God and man, yet one person in himself. « Wherefore it is not to be transposed, » says Andreas Dounæus. « For he does not say that God and man are two persons, as Nestorius did, but the Father and the Son; and that the Son is God and man. » This explanation of Dounæus is clearly most true. For I would not grant that Chrysostom, by saying D this, meant the two natures. Since he, with his Meletians of Antioch, knew how to distinguish person from essence and nature. Whence, a few lines later, after he had inferred against the Arians from the words of the Apostle and the Psalmist that the Son is not a servant, and consequently not a creature of the Father, he further concludes, against Marcellus of Ancyra, who denied the substance of persons in the Trinity, that the Father and the Son are two persons, truly and according to hypostasis distinct. This point Chrysostom repeats, which he had established against Samosatenus, Sabellius, Marcellus, Sophronius, and Photinus, in his homily on the Epistle to the Philippians: that the Son is not merely an efficiency of the Father, not subsisting [in himself], but that both are two persons subsisting in themselves: « He did not think it robbery, » he says, « to be equal to God. » Equal is not said of one person. For that which is equal, is equal to another. You see the subsistence of two persons, not mere names uttered without the things themselves. Lo, again, the most holy Master takes "person" for a subsistent being, and never for nature and essence.
A VERSE 15. "For to which of the angels said he at any time: Sit on my right hand, until I make thine enemies thy footstool?" Again, "sit," is spoken for the sake of the mystery of the dispensation, that we may learn that he who humbled himself and became man, is again God, and acting in his own heights. VERSE 14. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Behold how great the distance is between him and the angel, since indeed he sits above, while they minister down below to him. But while he says that the angels are sent to minister, he refreshed those who had fallen into temptations, since indeed angels are sent for their preservation. And that they were exceedingly oppressed by temptations, he himself declared in the course of the Epistle, saying: "Ye have not yet resisted unto blood, striving against sin, and ye have already fainted."
B CAP. II. VERSE 1. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." "Therefore." What is this, but that the legal differs greatly from the evangelical institution? And this is made manifest from the reason which is subjoined. VERSES 2, 3. "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation?" This whole passage is a comparison: by which, however, it is proved that those who shall have violated the law of the Gospel will pay C heavier penalties. For if that which is inferior, if it be violated, the punishment does not exempt those by whom it was trampled upon; by how much stronger a right shall he who has become a transgressor not be exempted from bitter punishment, if that which is more excellent be violated? Where he says, "which was spoken by angels," he signifies that the angels served God as he was promulgating the law. "Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, [VERSE 4] God also bearing them witness, both with signs and wonders, and with divers miracles." He continues the comparison. He says that the Lord himself began the evangelical doctrine; then those who had heard from the Lord confirmed us in the same, with God D further adding testimony, through the miracles which the preachers performed. "And by distributions of the Holy Spirit, according to his own will." To one, he says, the Holy Spirit has distributed a gift; to one indeed prophecy, to another tongues, to another gifts of healings, to another something else of the gifts.
A “For he did not subject to angels the world to come, of which we are speaking.” Therefore he added, “of which we are speaking,” so that he might not permit the hearer to seek any other world or earth. In what sense, then, does he call it “to come”? Because this is the custom of divine Scripture, just as he says elsewhere, “Who is a type of the one to come,” speaking concerning Adam and Christ. B This, then, he did not subject to angels, but to Christ. “But someone has testified somewhere, saying: ‘What is man, that you are mindful of him, or the son of man, that you visit him? You have made him a little lower than the angels; you have crowned him with glory and honor, and have set him over the works of your hands; you have put all things in subjection under his feet.’ For in that he put all in subjection under him, he left nothing that is not put under him.” He introduces the testimony without naming the author, by saying “someone,” for he is speaking to those who knew him well.
“But now we do not yet see all things put under him.” Lest they should say, “How has he put his enemies under his feet, when we suffer so many things?” he says: “Do not, because he has not yet subjected them, think that they are not to be subjected; for they must be subjected. For indeed, the prophecy was uttered for this reason.” “But we see Jesus, who was made a little lower than the angels, for the suffering of death.” By this he implies the three-day death. C He encourages them to endure all things generously, in almost these words: “If He whom the angels worship, bowing down, suffered for your sake, such that He was made a little lower than the angels, much more you, who are lesser than the angels, are bound to endure all things for Him.”
“Crowned with glory and honor, that by the grace of God.” He shows that the Cross is glory and honor, just as Christ Himself also calls it, saying: “That the Son of Man might be glorified,” and, “The Son of Man has been glorified.” “He should taste death for everyone.” For as one who truly tastes, having made in it but a brief interval, He immediately rose again. Therefore, by saying “for the suffering of death,” he signified the real death; and by saying [that He was made] “better than the angels,” he indicated the resurrection. D “For it was fitting for Him, by whom are all things and through whom are all things.” It was fitting, he says, for the Guardian, and the One who brought all things into being, to deliver up the Son for the salvation of the rest, the One for the many. “In bringing many sons to glory.” Both He and we are sons, but He saves, while we are saved.
A “The author of their salvation.” That is, the cause of salvation. “To be made perfect through sufferings.” So then sufferings are a perfecting and a cause of salvation. You see, therefore, that to suffer evil is not to be abandoned. For God has honored the Son with this, primarily, by leading Him through sufferings. Indeed, it is a much greater thing to take on a body and suffer what He suffered than to create the world and bring it forth out of nothing. And He Himself declared this elsewhere, saying: “That He might show in the ages to come the exceeding riches of His grace.”
“For both He who sanctifies and those who are being sanctified are all of one.” For what reason? Behold how He unites them to Himself, honoring them and consoling them, and making them brothers of Christ, in that He says they are “all of one.” For He Himself, according to the flesh, is from Abraham.
“He is not ashamed to call them brothers,” saying: “I will declare Your name to My brothers, in the midst of the Church I will sing praise to You.” And again: “Behold, I and the children whom God has given Me.” See how He again shows their preeminence. By saying “He is not ashamed,” He shows that what is humble does not belong to the nature of the thing, but to His own affection. For even if they are from one, yet He is the one who sanctifies, while we are those who are sanctified.
B “I will put My trust in Him.” And again: “Behold, I and the children whom God has given Me.” “Since therefore the children shared in flesh and blood, He Himself likewise participated in the same.” He shows that when He became man, He took on everything human, except sin. Although He sits on the same throne as His own Father, and reigns together with Him, and rules over all things, yet it is said that He puts His trust in Him. He says this, speaking what is fitting for the form of a servant, just as He also manifests the things of His divinity, saying: “I and the Father are one,” and: “I am in the Father, and the Father is in Me.”
C “That through death He might destroy him who had the power of death, that is, the devil.” Here He shows something worthy of admiration: that he by whom the devil gained power, by that same power he was defeated. And the very weapon that was strong for him against the world, death, with this the Lord struck him. Through this, the greatness of the power of the Victor is once again shown.
“And deliver those who through fear of death were all their lifetime subject to bondage.” They were all, He says, slaves of death, and because it had not yet been destroyed, they were held fast, and human beings lived in perpetual fear, always expecting to die, and they were incapable of experiencing any pleasure because fear was always present to them; for this is what He hinted at. D
(namely, by saying, *per omnem vitam*); but Christ banished this fear, so that we now mock at death. A
VERS. 16. *For verily he took not on him the nature of angels; but he took on him the seed of Abraham.*
He did not take that nature, he says—I mean the nature of angels—but our own. He said *he took on him* [apprehendit] in order to show that He pursued those who were turning away from Him; for while we were fleeing far away, He drew us to Himself.
VERS. 17. *Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.*
What is *in all things*? He was born, he says, he was nourished, he grew up, he suffered; and having brought to an end all things that needed to be, he died. This is what it means to be made *like unto his brethren in all things*. For because he had discoursed at length regarding His majesty and His heavenly glory, he now moves on to the discourse concerning the Dispensation, saying, as it were: He who is so great, who is the brightness of the Father, who is the express image of His substance, through whom He made the ages, who sits at the right hand of the Father—He desired, and with the greatest zeal longed, to become our brother in all aspects; He desired it, I say, and for this reason He descended to us, and took hold of us, and wrought countless good things. He dissolved and extinguished death, He cast the devil out of his tyrannical empire, He delivered us from servitude, and He desired to become our High Priest before the Father. Therefore, he added, *that he might be a merciful and faithful high priest in things pertaining to God*. B And what is *faithful*? Truthful and powerful. And by *in things pertaining to God*, he added this, declaring that since we were enemies to God, and condemned, and punished, there was no one to offer a sacrifice on our behalf; but He, seeing us caught in these evils, had mercy on us, and did not appoint another high priest for us, but Himself became a *faithful High Priest, to make reconciliation for the sins of the people*.
VERS. 18. *For in that he himself hath suffered being tempted.*
It is the same as if he said: He is not in the least ignorant of our sufferings; nor does He know them only as God, but He also understood them as man through the experience of having been tempted. He suffered much; He knows how to sympathize, even though He is impassible as God. C
*He is able to succour them that are tempted.*
As one might say: With great readiness He will stretch out His hand and will sympathize.
CHAPTER III
VERS. 1. *Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.*
Since he was about to set Him above Moses, and to make a comparison between the two, he turned the discourse to the law of the priesthood. But the ratio of the priesthood pertains entirely to the Dispensation. That is, to the faith.
A *“Who is faithful to Him who made Him.”* As Apostle and High Priest. For he says nothing here about his substance, nor indeed about his divinity, but for the time being about his human dignities. *“As also Moses in all His house.”* For this one is held worthy of greater glory than Moses, in as much as he who built the house has the greater honor. For every house is built by someone. That is, among the people. Because Moses was like a steward and administrator. *“But He who created all things is God.”* And Moses indeed was faithful in all His house as a servant. This clearly was Christ. *“For a testimony of those things which were to be spoken.”* If God calls upon heaven and earth and the hills as witnesses, how much more would He employ men! *“But Christ as the Son in His own house; whose house we are, if we hold fast the confidence and the glory of hope firm unto the end.”* Observe how he distinguishes the created things from the Creator; how he distinguishes the servant from the Son: that the latter indeed enters the paternal halls as Lord, but the former manages the house as a servant. Because the good things were still in hope, he says that it must be held so firmly that we might glory as if we were already in possession of them.
B *“Wherefore, as the Holy Ghost saith: Today if you shall hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the desert, where your fathers tempted Me, proved and saw My works forty years. For which cause I was offended with this generation, and said: They always err in heart. And they have not known My ways, as I swore in My wrath: If they shall enter into My rest.”* C Paul speaks about the hope of things to come, and that there will certainly be some reward, fruit, and rest for those who have labored here. And he shows this from the prophet, saying: *“Today if you shall hear His voice.”* It should be noted that he says there are three rests: the first is that of the Sabbath, in which God rested from His works; the second is that of Palestine, into which the Jews, having entered, were to rest from their many miseries and labors; the third is that D true rest, namely the kingdom of heaven, which those who attain truly rest from labors and pains. These three, therefore, he mentions here. But why, while discoursing about one, does he mention three? To show that the prophet was speaking about this third one. For he did not speak of the first, he says. For what sort of discourse would he have had about that which had happened so long ago? Nor of the second, which occurred in Palestine. For how could he? Since he says: *“They shall not enter into My rest.”* It remains, therefore, that this third one is what is left, which is the kingdom of heaven. The meaning of this saying is altogether this: David, he says, long after their generation...
discoursing to them [the people of his own time], said: *Today if you will hear his voice, do not harden your hearts*, so that you might not suffer the same things as our ancestors, and be deprived of the rest—evidently implying there is some [such] rest. For if they had attained the rest, why would he say to them, *Today do not harden your hearts as your fathers did*, so that by suffering the same things you are not deprived of the rest? What then is the rest, if not the kingdom of heaven, of which the Sabbath is an image and figure? A If you have been called thither, do not seek anything here.
*See, brethren, that there never be in any of you an evil heart of unbelief, in falling away from the living God.*
"Thence," [he says], for "because of this." For unbelief is born of hardness of heart. Since the discourse about future things is not as persuasive as that about past things, he reminds them of ancient history, in which faith was required. For if your fathers, he says, because they did not hope as they ought to have hoped, suffered these things, much more will you.
*But exhort one another every day.*
That is, build one another up. Correct yourselves, so that you do not suffer the same things.
*As long as it is called today.*
What is "today," he says? As long as the world endures.
*That no one of you be hardened by the deceitfulness of sin.*
You see that unbelief produces sin.
*For we have become partakers of Christ.*
We have become, he says, what he is too. And he indeed is the head, and we the body.
*If we hold the beginning of our confidence firm unto the end, while it is said: Today if you will hear his voice, do not harden your hearts, as in the provocation.*
What is the "beginning of our confidence"? Faith, certainly, through which we have attained substance, and have come into being, and have been saved, as one might say.
*For who, when they had heard, provoked?*
Having cited the testimony, he adds an interrogation, which makes the discourse clear. B And what he says is to this effect: Those men, he says, heard [the word] just as we hear it, but not the least benefit came to them. Do not, therefore, suppose that you will be benefited by the hearing of the preaching, since they also heard, but were not benefited at all, because they did not believe.
*But not all they that went out of Egypt by Moses.*
He hints at those around Caleb and Joshua.
*And with whom was he offended forty years? Was it not*
to them that had sinned, whose carcasses fell in the wilderness? And to whom did he swear that they should not enter into his rest, but to them that believed not? And we see that they could not enter in, because of unbelief.
CHAP. IV.
VERS. 1-7. *Let us fear therefore, lest, a promise being left us of entering into this rest, any of you should seem to come short.* For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. A
*For we which have believed do enter into rest, as he said: As I have sworn in my wrath, if they shall enter into my rest*; although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise: *And God did rest the seventh day from all his works.* And in this place again: *If they shall enter into my rest.* Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief, he again limiteth a certain day, "Today," in David, saying after so long a time, as it is said: *Today if ye will hear his voice, harden not your hearts.*
Whence will this be manifest? Because, he says, some are to enter. But those all did not enter in. But that it is necessary to enter, and that some are destined to enter, it is helpful to hear whence this is evident. After so many years, he says, David says again: *Today if ye will hear his voice.* B
VERS. 8. *For if Jesus had given them rest, then would he not afterward have spoken of another day.*
He clearly says these things as though some were about to receive some reward. For since they did not admit faith, neither did they enter into the rest.
VERS. 9. *There remaineth therefore a rest to the people of God.*
And whence is this evident? From the fact that he warned, *Harden not your hearts.* For if there had not been a "rest" [sabbatism], these things would not have been warned. And appropriately he does not say "rest," but "sabbatism," the proper name for that toward which they were running. And he calls the kingdom of God "sabbatism." C
Therefore, the "sabbatism" is spiritual and true, the time of the coming of our Savior.
VERS. 10, 11. *For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.*
As God, he says, rested from his works, so also does he who has entered into his rest. For because the word is concerning the resurrection, and this [does]
A dire percupiebant, quandonam esset futura, sermonem ad hunc modum clausit.
Vers. 12, 13. "For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the division of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him."
Lest anyone think that they will be deprived of rest simply, he adds also punishment.
"To whom we must give account. [Vers. 14.] Having then a great High Priest, who has passed through the heavens, Jesus the Son of God."
Thus, he says, we are to render an account of those things which we have done. "Let us hold fast our confession." And what confession does he speak of? That there is a resurrection and a requital, and that Christ is God.
Vers. 15. "For we have not a High Priest who cannot sympathize with our infirmities, but one who has been in all points tempted like as we are, yet without sin."
For he is not, he says, ignorant of our affairs, as are many high priests to whom those who are in afflictions are unknown. For among men it is impossible for one who has not had experience, and who has not passed through sensible calamities, to know the affliction of the one who is being afflicted. But our High Priest, he says, endured all things. For he first endured, and then ascended, that he might be able to sympathize. B
Vers. 16. "Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy."
It is a throne of grace, not a throne of judgment. For the whole matter is a favor, and a royal gift, which forgives sins.
"And find grace to help in time of need."
If you approach now, he says, you will receive both grace and mercy. For you approach at an opportune time; but if you approach then, you will not. For then the expectation will be out of place. For then it will not be a throne of grace, but a tribunal of judgment. For he says: "Arise, O God, judge the earth." C But "with boldness" is the same as "without an evil conscience, or hesitation." For such a one cannot approach with boldness. But so that when you hear "High Priest," you do not think him to be standing, he immediately places him high upon the royal throne. From which it is evident that he did not obtain being High Priest by reason of nature, but by his humiliation and emptying. D
CAP. V.
Vers. 1-4. "For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can bear gently with the ignorant and erring; for that he himself also is compassed with infirmity, and by reason hereof he ought, as for the people, so also for himself, to offer for sins."
And no man taketh the honour unto himself, but he that is called of God. A
He makes a comparison of the Testaments, beginning with the priests. He conducts it in this way: the priests of the Old Testament were taken from among men, but the priest of the New, although he became man, is from the Holy Spirit. And the former is compassed with infirmity, but the latter remained sinless: *For no deceit was found in his mouth.* As one who flays the sacrificial animals makes all the inward parts manifest, so to God all things lie manifest.
*As Aaron*: so also Christ glorified not himself to be made a high priest, but he who spoke to him, *You are my Son this day have I begotten you.* B In this place he wishes to insinuate something else—namely, that Jesus was sent by God. This is what Christ himself, when he was speaking to the Jews, was saying everywhere and repeatedly: *I have not come of myself.* *You are my Son this day have I begotten you.* Just as he says in another place: *You are a priest forever.* He places these things forward to prove that he was ordained by God.
*According to the order of Melchisedech.* Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard for his godly fear. For he was a priest of the nations, and he offered sacrifice with bread and wine. C
*And indeed, when he was Son, he learned obedience from the things which he suffered, and being made perfect, he became the cause of eternal salvation to all those obeying him, called by God a high priest according to the order of Melchisedech. Of whom we have many things to say, and hard to be explained, seeing you are dull of hearing. For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that partakes of milk is unskillful in the word of righteousness: for he is a child. But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.* D
This demonstrates the Lord’s care and the superabundance of his love; for he was supplicating for both peoples. These things pertain to the dispensation.
CHAPTER VI
*Therefore, leaving the word of the beginning of Christ, let us go on unto perfection, not again laying the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms.* He calls the beginning the foundation which is laid by faith; but perfection, the superstructure which rises through good actions.
[...the laying on of hands, and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit. For it is impossible for those who were once enlightened.] A For thus they were receiving the Spirit. [And have tasted of the heavenly gift.] That is, the remission of sins. [And were made partakers of the Holy Spirit.] Which we have through the gift of grace. [And have tasted the good word of God.] The doctrine of the confession. [And the powers of the age to come, and have fallen away.] He says this because those being baptized used to perform miracles. For at that time, those being baptized received gifts so that they might work powers. [To be renewed unto repentance.] That is, through repentance. He does not say this as though repentance were cast aside—God forbid!—but as though it were impossible for the renewal through the laver to take place again. Therefore, he did not say, "impossible to be renewed unto repentance," and then fall silent, but he added why it is impossible to be rendered renewed—that is, to become new—by "crucifying." For to make one new is of the laver alone. For "thy youth shall be renewed like the eagle's." [Crucifying to themselves the Son of God, and putting Him to an open shame.] B Baptism is the cross, and our old man was crucified together with Him. For we have become conformed to the likeness of His death. And again: "For we have been buried with Him through baptism into death." As, then, it is not possible there for Christ to be crucified a second time—for this is to put Him to an open shame; for if His death no longer has dominion, and yet He is fixed to the cross again, all those things are myths—therefore, he who is baptized a second time crucifies Him again. For just as Christ died on the cross, so do we in baptism; not to the flesh, but to sin. [For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God.] C By "rain," he means the teaching, as also elsewhere: "I will command the clouds that they rain no rain upon it." Here he declares that they had received and drunk in the word, and yet they did not profit, fainting in soul in the temptations. [Blessings of God.] D Here he says that God is the cause of all things, gently striking at the Gentiles, who attribute the generation of fruits to the power of the earth. [But bearing thorns.] Since he again did not say "bringing forth" (τίκτουσα), nor did he use this useful word. But what? "Bearing" (ἐκφέρουσα) thorns; as if one were to say, "casting forth."
A "And thistles, reprobate." Scripture everywhere calls sins thorns; just as David also says: "I was turned into misery, whilst a thorn is fastened" (Ps. XXXI, 4). For they do not merely come upon us, but they are driven in. And if even a small part of it remains, and we do not pluck it all out, that little bit causes pain, just the same as with a thorn. And why do I say "that little bit"? For even after it has been extracted, it leaves behind the pain of the wound for a long time, and much care and medical treatment is needed so that one may be completely liberated from it. For it does not suffice merely to extract the sin, but one must also heal the place that was pierced. With good reason he called sin a thistle. For from whichever side you grasp it, it strikes and pricks. "And nigh unto a curse." He said "nigh unto a curse," not "a curse." But he who has not yet fallen into the curse, but has become "nigh" to it, will be able to get far away. "Whose end is to be burned." He did not say, "which will be burned." But what? "Whose end is to be burned." If he persists until the end, he says.
VERS. 9. "But, dearly beloved, we are confident of better things of you, and nearer to salvation, although we speak in this manner." B Having rebuked them as much as was fitting, he applies a remedy again, so that he does not cast them down. For what does he say? We do not say these things as if having condemned you, nor as thinking that you are overgrown and full of thorns, but fearing lest this should happen. For he added: "We are confident of better things of you, and nearer to salvation."
VERS. 10. "For God is not unjust, that he should forget your work, and the love which you have shewn in his name, you who have ministered and do minister to the saints." O, with what strength he fortified their souls by calling to mind their former deeds! And into what necessity he constrained them, so that they might not imagine that God could be forgetful! For it is impossible for such a one not to sin, as is not made firm by a certain hope.
VERS. 11. "And we desire that every one of you should show forth the same carefulness to the fulfilling of hope unto the end." C This is worthy of admiration, and of the perspicacity of Paul, that he does not declare that they had finally given up. For by saying "we desire," it is as if someone were to say: "I want you to be always diligent, and such as you were before, so to be now, and in the future." By this method he made the rebuke easy to receive. Moreover, he did not say "I want," which would have carried the authority of a teacher, but "we desire," which expresses paternal affection more than mere willing.
VERS. 12. "That you become not slothful." D Just as, he says, idleness is harmful to the body, so also does idleness from good deeds make the soul more sluggish and weak.
A "But [be] imitators of those who through faith and patience inherit the promises." B Lest they think that they have been abandoned as despised and worthy of no account, they should know that this is rather [the portion] of the most noble men. A "For when God made promise to Abraham, because He could swear by no greater, He swore by Himself, saying..." Having reproached them, he strongly rouses their hope again, that they will indeed be possessors of the things hoped for. Furthermore, he adds the rewards, lest they grow weary in their labors, and he confirms this with examples. And though he could mention many, he brings Abraham to the fore, on account of the dignity of his person. "Surely blessing I will bless you, and multiplying I will multiply you." He silently recalls to them the oaths of Christ, of which he kept speaking—*Amen, amen I say unto you, he who believes in me shall never taste death.* B "And so, having patiently endured, he obtained the promise. For men do swear by the greater, and the oath is for them the end of all contention for confirmation. Wherein God, wishing to show more abundantly to the heirs of the promise the immutability of His counsel, interposed an oath, that by two immutable things, in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge." Here he strikes them with fear, showing that often the promise is interrupted on account of littleness of soul. That is to say, living life through temptations. But, he says, one must bear all things with patience and faith. For if He says that He will bestow [something], and you receive it immediately, what have you then believed? "To hold fast the hope set before us, which we have as an anchor of the soul, sure and firm." From these things, he says, we conjecture the things to come. For if these [things] happened after so much time, then certainly those [will happen too]. So that the things which happened to Abraham also provide us with faith regarding the future. "And entering in." While they are still in the world, he shows that they are also involved in the promised things through hope; and he did not say, "we are inside," but that the hope itself entered inside, which was truer and more persuasive. "Into the interior of the veil." That is, into heaven. "Where the forerunner for us entered, Jesus, according to the order of Melchizedek." He uses the name of "forerunner" appropriately, as though we are soon to receive [the inheritance]. For the forerunner and those who follow him are not very far apart. "Made a high priest forever." Behold another consolation, if indeed our high priest is in the heights, and is far better than the high priest of the Jews.
C
CHAPTER VII. VERSE 1. "For this Melchisedech, king of Salem, priest of the most high God, who met Abraham."
He is frequent in comparing the Old Testament with the New. See, therefore, again how he demonstrates from this point that the type of the priesthood of Christ, that is, Melchisedech, was far better than the priests under the Law. And see how he amplifies it: first from the name—for Melchisedech is interpreted "king of justice"; then also from the condition, because he is "without father and without mother." For such was Melchisedech, whose parents are not recorded; nor is it known to us from what father and from what kind of mother he was born, nor whence he had his origin, nor what end of life he has. For Scripture relates nothing concerning his generation, as it is accustomed to do in other cases. If, therefore, such and so great a type exists, how much more so the truth itself, which is Christ? That Melchisedech was a type and figure of Him, the oath that was sworn to Him attests: "You are a priest forever, according to the order of Melchisedech." D To this, it is also gathered from the name. For who was another king of justice, except our Lord? For He is the King of peace, who made peace both in the things in the heavens and the things on the earth. He Himself is without father and without mother: for above He had no mother, and below He had no father; his generation also is not related: "For who shall declare His generation?" says the Scripture. For it is impossible for anyone to discourse upon His heavenly generation. Moreover, He exists into the ages, that is, He has no end of life. He is also before all time, and this is what is meant by "having neither beginning of days."
"Returning from the slaughter of the kings, and he blessed him, to whom also Abraham divided the tithe of all; first being interpreted king of justice, then also king of Salem, which is king of peace; without father, without mother, without genealogy."
It cannot be said, he says, that Abraham gave to him as to a comrade in war. For because of this, he said that he went to meet him as he was returning.
"Having neither beginning of days, nor end of life, but made like unto the Son of God, he remains a priest forever. Consider how great this man is, to whom even Abraham gave the tithe."
How then, or by what means is it not set forth? He says, therefore, that just as this man is without father by not being genealogized, so Christ, by the very nature of the thing, and, just as of the former we know neither beginning of days nor end of life because this was not committed to writing, so also in the case of Jesus, it is not because it was not written, but because He is devoid of descent. That was a figure, and therefore it is said of him that it was not written; but this is the truth, and therefore it is affirmed of Him for the reason that He is truly such. Just as in the case of names, there indeed were appellations, both "king of justice" and "king of peace," but here it is the truth of the fact;
A there it is the truth of realities.
"Of the spoils, the patriarch." By "spoils" he means the booty.
"And those indeed from the sons of Levi receiving the priesthood have a commandment to tithe the people according to the law, that is, their brethren, even though they have come forth from the loins of Abraham. But he who is not genealogized from them has tithed Abraham, and has blessed him who had the promises."
Such was, he says, the preeminence of the priesthood, that those who are of the same honor by birth and have the same ancestors might, by a great deal, excel the others. Therefore they receive tithes from them. When, B therefore, they receive tithes from these same ones, are they not, on the one hand, in the order of laypeople, and those others in the order of priests? And not this alone, but he was not even of equal honor with them, but was of another race. So he would not have given tithes to a foreigner, unless his status was very great.
"But without any contradiction, the lesser is blessed by the better. And here indeed, mortal men receive tithes; but there, it is witnessed that he lives, and, so to speak, through Abraham and Levi. And he who receives them has been tithed."
Since this was stated up and down, that Abraham had received the promise, he shows that the other was more venerable.
"For he was still in the loins of his father when Melchisedech met him."
Therefore, he says, the type of the Lord is greater, as is he himself who possesses the promises.
"If indeed, therefore, perfection was through the Levitical priesthood."
In him was Levi, he says, even if he was not yet born. Observe how great is the difference between him who held the type of our High Priest, and those who are according to the law.
"For the people had been given the law under it; what further need was there for another priest to be raised up according to the order of Melchisedech, and not to be called according to the order of Aaron?"
Having shown that Melchisedech was much better D than both Levi and Abraham, by having become a priest for them, he attempts this again from another head, saying: For what reason did he not say "according to the order of Aaron"? He says, therefore, that if the law made men perfect, why was it changed? For the changing of the priest was also a changing of the law.
"For the priesthood being changed, of necessity a change of the law also takes place. For he of whom these things are said..."
That is, he adheres to it, and through it he performs all things. For it is not possible to say that it was perfect but did not preside over the people. For it was in use by them.
A “He partakes of another tribe, from which no one has attended the altar.” For it is manifest that our Lord has sprung from Judah, regarding which tribe Moses spoke nothing concerning the priesthood. And it is even more manifest, if it be after the likeness. This is addressed to those who say: What need was there of a New Testament? “Melchisedech, another priest arises, who is not according to the law.” In this way, he says, he cast out that of Aaron. “He has become [a priest] of a carnal commandment.” For the law was carnal in all things. Circumcise, he says, your flesh, anoint the flesh, wash the flesh, shear the flesh. “But according to the power of an indissoluble life.” For it testifies that “You are a priest forever according to the order of Melchisedech.” Not Melchisedech, but Christ, who lives by His own power. That is, not of a temporary life, or one that has an end. B VERSES 18-21. “For there is a setting aside of the preceding commandment, on account of its weakness and uselessness. For the law brought nothing to perfection; but there is the introduction of a better hope, through which we draw near to God: and inasmuch as it is not without an oath (for some, indeed, have been made priests without an oath, but this one with an oath, through Him who said to him: The Lord has sworn, and will not change His mind: You are a priest forever according to the order of Melchisedech).” The preceding commandment, he says—that is, the commandment of the Old Testament given before, clearly the law—is C rescinded and abrogated, for the reason that it could not reconcile man to perfection. But a better hope, he says, has been introduced, which makes us near to God. He signifies, of course, the New [Testament], through which we have been joined to God and the Father; and he extols this one, saying it was sanctioned not without an oath, whereas that old one was given without an oath. See by what reason he exalts both; in that [the new one] has no end, as the legal one does. But he signifies that an end was imposed upon that one, where he says: “According to the power of an indissoluble life and of an oath.” D VERSES 22-25. “By so much also Jesus has become the surety of a better covenant. And indeed, many have been made priests, for the reason that they were prevented by death from remaining; but this one, because he remains forever, has a perpetual priesthood: from which he is also able to save to the uttermost those who approach God through him, since he is always living.” Because He swore that he would always remain: which He would never have done, unless Jesus were living. Furthermore, as often as you hear of a priest or a minister, meditate on the mystery of His emptying Himself.
A "To make intercession for them." For such a High Priest was fitting for us, holy, guileless, undefiled, separated from sinners, and having become higher than the heavens; who does not have need, as the high priests do, to offer up sacrifices first for his own sins, then for those of the people. B By these words, He also wished to signify that which pertains to His flesh. For He who raises the dead and gives life to whom He wills, just as the Father does, who is it that intercedes? It is manifest, therefore, that these expressions belong to the mystery of the dispensation, without the divinity being divided in any way; for He is the same and is God, even if, on account of the dispensation, other things are said concerning Him. "For this He did once for all, when He offered up Himself." For the law appoints men as high priests who have infirmity, but the word of the oath, which came after the law, appoints the Son, who has been perfected forever.
CHAPTER VIII
"Now this is the main point of the things we are saying." He says: concerning the having been offered up for the people. "Such a High Priest we have, who has sat down at the right hand of the throne of the Majesty in the heavens." Since he has spoken of Him above and below as a minister, declaring the things of His humanity, see how he leads up the thought of the listeners, preaching His divinity while saying: "He has sat down at the right hand of the throne of the Majesty in the heavens." C "A minister of the holy places." That is, for those who have been sanctified through His name. "And of the true tabernacle." He calls the Church the true tabernacle. "Which the Lord pitched, and not man." For every high priest is appointed to offer both gifts and sacrifices; from which it is necessary for this One also to have something that He might offer. For if He were on earth, He would not even be a priest, since there are those priests who offer gifts according to the law. He acquired it, however, through His own blood.
"Who serve the copy and shadow of the heavenly things, just as Moses was divinely instructed when he was about to make the tabernacle." The old ministry, he says, was a copy of this spiritual one, which he also calls heavenly. For even if it is performed on earth, it is nevertheless wholly of the heavens. They served, moreover, in a copy, offering, for example, a lamb in order to figure Christ, or the showbread, again in order to be a type of His body, and other things similarly. D "For see," He says, "that you make all things according to the pattern shown you on the mountain." But now He has obtained a more excellent ministry, to the extent that He is also the mediator of a better covenant.
A Since hearing is duller than sight, He showed Him all things. Observe, however, how great the difference is between this and that, in that the one was a pattern and a type, whereas this is the truth itself.
"Which has been enacted upon better promises." B By spiritual things, of course. For that one was made upon the promises of the land of the Canaanites; hence it was also cast out, whereas this one remains.
VERS. 7-12. "For if that first had been faultless, there would not have been a search for a second place. For, finding fault with them, He says: Behold, the days are coming, says the Lord, when I will accomplish for the house of Israel and for the house of Judah a new covenant; not according to the covenant which I made with their fathers in the day when I took their hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will establish with the house of Israel after those days, says the Lord: giving My laws into their mind, and on their hearts I will write them; and I will be to them C as God, and they shall be to Me as a people; and each one shall not teach his fellow-citizen, and each one his brother, saying, Know the Lord, because all shall know Me, from the least of them to the greatest of them; because I will be propitious to their iniquities, and I will remember their sins and their lawless deeds no more."
That is, if he had made them faultless.
VERS. 13. "In saying 'new,' He has made the first old. And that which is growing old and aging is near to vanishing."
He shows the difference even from the tabernacle itself. How? Because the first was the Holy Place; the second, however, was the Holy of Holies.
CHAP. IX
VERS. 1-4. "Then indeed even the first had ordinances of worship, and the worldly sanctuary. For the first tabernacle was constructed, in which were the lampstand, and the table, and the setting forth of the loaves, which is called holy. And after the second veil, the tabernacle which is called the Holy of Holies, having a golden censer, and the ark of the covenant covered on every side with gold, in which was the golden D jar having the manna, and Aaron's rod that sprouted, and the tablets of the covenant."
By ordinances, he means signs and symbols. He calls it "worldly" because it was permitted for all to enter it; and it was a manifest place in that same house where the priests stood, where the Jews were, where the proselytes were, where the Gentiles and the Nazarenes were. Because it was passable to all, he calls it "worldly." For indeed the race of the Jews was not the world. He calls it a "tabernacle" (or dwelling) from the fact that one dwells therein.
A "And over it the cherubim of glory, over-shadowing the mercy seat." That is, full of glory. "Of which it is not necessary now to speak in particular. Now these things having been thus arranged, into the first tabernacle the priests always enter, performing the religious services, but into the second..." As things requiring a long discourse. "Once a year the high priest alone enters, but not without blood, which he offers for himself and for the ignorances of the people," the Holy Spirit signifying this, not yet... B Lest they should object: How has one sacrifice perfected forever? He shows it was prefigured from above by the high priest. If indeed that one was holier and fearful, and it was one, why was it offered by the high priest only once? "The way of the holies is made manifest, while the first tabernacle yet has a standing, which is a parable." There, he says, the second was hidden, because its time had not yet arrived: the time, that is, of the advent of Christ, through whom it was manifested. "For the time that is present, according to which gifts and sacrifices are offered, which are not able to make the worshipper perfect as to his conscience." This means, the type was made, according to which gifts and sacrifices were offered, which could not make the worshipper perfect as to his conscience. For the sacrifices did not wash away the defilement from the soul, but were still C about the body, according to the law of a fleshly commandment. For they could not atone for adultery, or envy, or sacrilege. "Only in foods, and drinks, and diverse baptisms." Which were thought, he says, to cleanse the flesh. "And in ordinances of the flesh, imposed until the time of reformation. But Christ having arrived as high priest of the good things to come..." The time of reformation he calls the time of the advent of Christ. He says, therefore, that these things were profitable before the time of reformation, but after these things, they were useless. "Through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor through the blood of goats and calves, but through His own blood, He entered once into the Holies, having found eternal redemption. For if the D blood of bulls and goats, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the purification of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered Himself without blemish to God, cleanse your conscience from dead works?"
Here he signifies either the flesh of Christ or the Church. A "To serve the living God?" Here he indicates that he who is addicted to dead works cannot serve the living and true God.
VERS. 15-18. "And therefore He is the mediator of the new testament, that by means of death, for the redemption of those transgressions which were under the first testament, they who are called may receive the promise of eternal inheritance. For where there is a testament, the death of the testator must of necessity intervene. For a testament is confirmed over the dead; otherwise it is of no strength while the testator liveth. Whereupon neither was the first indeed without blood."
It might be that many who were weaker, from the fact that Christ had died, did not believe in His promises. Wherefore the Apostle says: "On this very account, therefore, it is necessary to be more confident, because testaments become firm and receive strength not when the testators are living, but when they are dead." And the sense is this: God made a promise, he says; then, when men sinned, they were not only unworthy to become partakers of the promises, but they even became subject to death. For this reason, Christ came and took upon Himself the sins, and died, so that they, being cleansed, might become worthy to receive the promises.
"It was dedicated." [VERS. 19-21.] "For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool," B That is, it became firm and ratified. "and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the testament which God hath enjoined unto you. The tabernacle also, and all the vessels of the ministry, he in like manner sprinkled with blood."
A symbol of the Spirit. For hyssop is warm. Moreover, by water was signified the purification which takes place through baptism; and the wool was taken so that the blood might be held.
VERS. 22. "And almost all things are by the law purged with blood; and without shedding of blood is no remission."
Since through that [law] there was no perfect cleansing, nor perfect remission, but an imperfect one, therefore he said, "almost."
VERS. 23. "It is necessary, therefore, that the patterns of things in the heavens should be purified with these."
Those, he says, who were being perfected according to the law nevertheless remained imperfect, since they themselves were a figure of things to come. C
"But the heavenly things themselves," he means the Church.
"With better sacrifices than these." For then they were anointed with the blood of a lamb; but now, with the blood of Christ Himself.
VERS. 24. "For Christ is not entered into the holy places made with hands, which are the patterns of the true; but into heaven itself, that He may appear now" D
A in the presence of God for us. Having said "to appear," and having shown the dispensation, he adds the reason: that He did this for our sake, since, as God the Word, He is always with the Father. For He says, "I am in the Father, and the Father is in me." Nor does He offer Himself often, as the high priest enters into the holy places year by year with someone else's blood; since then He must have suffered often from the foundation of the world: but now once in the consummation of the ages. If this had happened at the beginning, he says, then no one would have believed, and the race would have remained in destruction. For it was not possible for Christ to die a second time, that it might be saved again. But since later there were many sins, it was fitting that He should appear then. "To the putting away of sin," What is "putting away"? It is equivalent to "disdain." Sin no longer has freedom. For sin has been put away, though it owed the penalty, yet it did not receive it. That is to say, it suffered violence; when it expected to destroy everyone, then it was destroyed. "By His sacrifice He has been manifested." He was manifested to God, and He approached. "And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many." B And he states the reason why He died once: because it became the ransom for a single death. For it was appointed, he says, for men to die. Therefore, He died once for all, being offered once; and by whom, if not by Himself, evidently? For He says, "I sanctify Myself for them." "And unto them that look for Him shall He appear the second time without sin unto salvation." CHAP. X. "For the law having a shadow of good things to come," In the first coming, he says, He appeared, to take away our sins; but in the second He will not appear thus, but to save those who have believed in Him. "Not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year." For it is impossible C D
for the blood of bulls and goats to take away sins. A Therefore, when He coming into the world, He saith: Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt offerings and sacrifices for sin Thou hast had no pleasure, then said I, Lo, I come. In the volume of the book it is written of Me, that I should do Thy will, O God. That is to say, not the truth itself. He speaks of the sacrifices of forgiveness.
"Having above said, that sacrifice, and offering, and burnt offerings, and for sin Thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said He, Lo, I come." He proves by the Old Testament witness that from the time of the coming of Christ, the sacrifices have ceased, even if they still seem to be offered. For it was deferred for a little while, then He brought their end.
"To do Thy will, O God." He takes away the first, that He may establish the second. "By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins: but He, having offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool." B By "delivering Myself," He says.
"His footstool." For by one offering He hath perfected for ever them that are sanctified. "And the Holy Ghost also is a witness to us: for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin." By His enemies He means the Jews, and the demons, and all who oppose the preaching.
"Having therefore, brethren, boldness," C just as He says that sins create shame, so we have boldness and liberty, since all things are forgiven us, so that we may be made co-heirs and participants of such love.
"To enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God." By this He means heaven.
"Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; for He is faithful that promised; and let us consider one another." D
He shows that we must also possess bright works along with a right faith. For this is the meaning of being "washed in body with water": that is, through that which makes us clean, or that which is without blood. A "To provoke us unto love and good works," that is, in order that we may love more, and be loved in return.
VERS. 25-29. "Not forsaking the assembling of ourselves together, as the custom of some is, but exhorting one another, and so much the more, as ye see the day drawing near. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy," B For he knew that from intimacy and gathering together in one, much strength would come to them. "For where," says Christ, "two or three are gathered together in my name, there am I in the midst of them."
"He that hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." C For when he who has partaken of Him in the mysteries commits sin, how does he not trample upon Him, inasmuch as he treats Him with contempt?
VERS. 32-34. "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods."
Since they were failing because of the afflictions, see how he consoles them. First, by these same things: "Call to remembrance," he says, "the former days." Then by the authority of Scripture, D which says, "The just shall live by faith." Then by bringing in arguments, when he says that "faith is the substance of things hoped for, the evidence of things not seen." And again by the ancestors, those great and admirable men. And he quite rightly mentions Abel first, who was the first to die for piety; second, Enoch, who was translated for piety, showing that rewards will certainly follow; third, Noah, showing that those who did not believe are punished.
Observation of him—as also of others who have been bound in chains—shows that he speaks in this way: You did not consider these to be bonds and shackles, but, like noble athletes, so you stood; for you were in need of consolation not merely for your own sakes, but you yourselves became a consolation to others. A “With joy you received,” knowing that you possess a better and permanent substance. [Vers. 35-39.] Do not therefore cast away your confidence, which has a great reward. For you have need of patience, that after you have done the will of God, you might receive the promise. For yet a little while, and he who is to come will come, and will not tarry; but the just shall live by faith. And if he draws back, my soul shall not have pleasure in him. But we are not of those who draw back to perdition, but of faith to the saving of the soul. B He who endures with joy shows that there is a certain reward laid up for him, and that the affair is not a loss, but an advantage.
CHAP. XI
Vers. 1-4. “Now faith is the substance of things hoped for, the evidence of things not seen.” For in this the elders received testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. By faith Abel offered to God a more excellent sacrifice than Cain, through which he was testified to be righteous, God testifying of his gifts; and through it, though he is dead, he speaks. C Unless someone holds the invisible things with greater certainty than those that are seen, faith cannot exist.
He still speaks. [Vers. 5-7.] By faith Enoch was translated so that he would not see death, and he was not found, because God had translated him; for before his translation he had the testimony that he had pleased God. D But without faith it is impossible to please God. For he who comes to God must believe that He is, and that He is a rewarder of those who seek Him. By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household.
Just as the heaven speaks simply by its appearance, so also does Abel, when he comes to memory. “Through which he condemned the world.” For he showed them to be worthy of punishment, as they did not return to soundness of mind even while the ark was being built. “And he became heir of the righteousness which is according to faith.” That is, from this he appeared righteous, because he believed God.
Vers. 8-10. “By faith, he who is called Abraham obeyed when he was called to go out to the place which he would receive as an inheritance; and he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign land,
A in tents, dwelling with Isaac and Jacob, the co-heirs of the same promise. For he was looking forward...
Since those who had believed from among the Hebrews were looking at these men as having enjoyed countless good things, he declares that no one had yet received them.
• Having foundations, a city. That is, the unshakable and immovable one. • Whose craftsman and creator is God. For He Himself, having come, bestowed it upon them. For had Jesus not descended and ascended into heaven, having become our forerunner, we would never have been deemed worthy of those mansions.
VERS. 11. • By faith even Sarah herself received the power... He begins to rebuke here, since they were seen to be weaker than the woman. For this whole discourse concerning the patriarchs of old has as its purpose to revive those who are flagging.
• To conceive seed; and she bore when past the age of time, because she considered Him faithful who had promised. That is, for the purpose of retaining the seed.
VERS. 12. • Therefore even from one were born, and that as good as dead, as the stars of heaven in multitude, and as the sand which is by the seashore, innumerable. This, he says, is not the only amazing thing—that she had the power for the conception of seed—but also that she became the mother of such a multitude as B even fruitful wombs could not bear. As the stars, he says, of heaven, yet from one seed, he says.
VERS. 13-16. • By faith these all died, not having received the promises. Those of the circle of Abraham, he says.
• But seeing them from afar, and greeting them, and confessing that they are strangers and pilgrims on the earth. For those who say such things show clearly that they are seeking a homeland. And if indeed they had been mindful of that one from which they had gone out, they would have had opportunity to return. But now they desire a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared for them a city. By the Spirit, of course.
VERS. 17, 18. • By faith Abraham offered up Isaac when he was tested; and the only-begotten he was offering, who had received the promises, to whom it was said, "In Isaac your seed shall be called." Providing a proof of his piety. For God C tests not as one ignorant, but so that the saints, having provided proof and demonstration of their own piety, might seize everyone with admiration.
VERS. 19. • Reasoning that God is able to raise even from the dead. He was saying, he says, that He who allowed a son to be born from a womb that was withered and rendered useless by age, will also be able to raise him up even when slain.
• From whence he received him also in a parable. D
That is, in example. For he became a figure of Christ; and this was a symbol, that the Father would deliver up the Only-Begotten to be offered.
VERS. 20, 21. By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was dying, blessed every one of the sons of Joseph. From whence, he says, did he promise such great goods to his sons, unless he believed in God?
• And worshipped upon the top of his staff. [VERS. 22.] By faith Joseph, when he was dying, made mention of the departing of the children of Israel.
Here, he says, he not only spoke, but he was so confident in the things that were to come that he even expressed it with an act of his own. For because it was about to come to pass that another king would arise from Ephraim; on this account, he says, he worshipped upon the top of his B staff. For he had already, he says, worshipped Joseph, signifying that he was to be worshipped by the whole people on account of Ephraim: which thing was afterwards accomplished by the tribes.
This is, because he was already an old man.
• And he gave commandment concerning his bones. [VERS. 23.] By faith Moses, when he was born,
In order that the people might believe that there would certainly be redemption for them. For he would not have made mention of the translation of his bones unless he had seen clearly that it would come to pass.
• He was hid three months by his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment. By faith Moses, when he was come to years, C
Since it was not at all a grievous thing for those holy men to seem inferior, on this account he sets forth men of no name and ignoble.
• He refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, [VERS. 25.]
He says this, teaching them to despise all things, and not to be downcast when their goods were plundered: seeing that Moses also, on account of faith, left the royal treasures.
He did not leave them simply, but renounced them; that is, he hated and abhorred them. For when heaven was set before him, it would have been in vain to admire the royal houses of Egypt.
• Than to enjoy the pleasures of sin for a season: [VERS. 26] esteeming the riches of Egypt greater.
He called it sin, to be unwilling to suffer affliction with others.
• The reproach of Christ: for he had respect unto the recompence of the reward. [VERS. 27.] By faith he forsook Egypt, not fearing the wrath of the king. D
That is, to be reproached with such things as you are for Christ’s sake; or because the Egyptians offered reproach to God, by acting unjustly and oppressing with labors those from Israel, as if He were not able to save them.
• For he endured, as seeing him who is invisible.
Having God, he says, always in his heart, he endured these things. A
VERS. 28. "By faith he celebrated the Passover, and the shedding of blood, that he who destroyed the firstborn might not touch them." He introduces the discourse on the mysteries; and says that Moses, since he firmly believed that the destroyer would be turned away from him and that his race would be saved, therefore slaughtered the lamb.
VERS. 29, 30. "By faith they passed through the Red Sea as by dry land." He again sets forth the whole people for imitation, lest they say: "It is not for us to emulate the manner of life of the saints." "Of which the Egyptians making trial were swallowed up. By faith the walls of Jericho fell down after they were encircled for seven days." B He proved, he says, that it was water, by those who fell into it and were suffocated; although otherwise, by the command of God, it was more solid than a wall.
VERS. 31, 32. "By faith Rahab the harlot did not perish with those who were disobedient, having received the spies with peace. And what more shall I say? For the time will fail me to tell of Gideon, and of Barak, and of Samson, and of Jephte, and of David, and of Samuel, and of the prophets." It is, therefore, a shameful thing, he says, if you show yourselves more unbelieving than a harlot.
VERS. 33. "Who through faith subdued kingdoms." Gideon, that is, and the others. C For this is faith, when things seem to have a contrary outcome, and then one must believe that nothing contrary has happened, but that all things are coming to pass in a consistent order. "Wrought righteousness." These same men again; or perhaps he means David.
"Obtained promises." Inasmuch as their descendants received the blessing. Or he means David, who had Solomon as his successor to the kingdom.
"Stopped the mouths of lions." As Daniel did.
VERS. 34. "Quenched the violence of fire." As the three boys. D
"Escaped the edge of the sword." As the Israelites.
"Out of weakness were made strong, became valiant in battle." He says this concerning the return from Babylon. For who would have hoped that they would return from captivity? And not only return, but also become strong and valiant, so that they even put to flight the camps of aliens?
"Turned to flight the armies of the aliens." Samson.
VERS. 35. "Women received their dead raised to life again." He relates here what happened to the prophets, namely to Elijah and Elisha. For they brought the dead back to life.
A "Others were tortured, not accepting deliverance, that they might obtain a better resurrection." [VERS. 36, 37.] "Others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned." Stephen. "They were sawn in two, were tempted, were slain with the sword." He speaks of the prophets who were put to death, consider Isaiah, who was sawn with a wooden saw. "They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented." Elijah. [VERS. 38-40.] "Of whom the world was not worthy. They wandered in deserts and mountains, and in dens and caves of the earth; and all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us."
CAP. XII.
B VERS. 1. "Therefore we also, having so great a cloud of witnesses set before us." He speaks of those around Elijah. What, then, were they to receive here? It is appropriate to understand "the world" as those who are in the world. "Of witnesses, laying aside every weight." He speaks of witnesses, not only those who are under the New Testament, but also those who were under the Old. For they too bore testimony to the majesty of God. "And the sin which so easily besets us, let us run with patience the race that is set before us, [VERS. 2] looking unto Jesus, the author and finisher of our faith." That which easily surrounds us, or that which could easily be surrounded. And this rather: for if we be willing, we can easily become superior to sin. "Who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God." That is to say, it was in His power to suffer nothing, had He so willed. But He nevertheless endured the cross, D though He was under no necessity to be crucified. For He was affixed to the cross for our sake. [VERS. 3-10.] "For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin. And you have forgotten the exhortation which speaks to you as to sons: 'My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He chastens, and scourges every son whom He receives.' If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons." Further, those by whom our flesh
was trained we had as teachers, and we reverenced them: shall we not much more obey A them? If the sufferings of our neighbors do not stir us, he says, well then, those which the Lord sustained for this purpose rouse us to contend for our souls. "To the Father of spirits, and we shall live?" For they indeed for a few days disciplined us according to their own will; but He for that which is useful, in order to participate in His holiness. [Vers. 11.] Now all discipline for the present seems not to be of joy, but of grief: but afterwards it yields the most peaceful fruit to those who are trained by it. B Or of gifts, he says, or of graces, or of virtues. "It returns righteousness to those who have been exercised." For this reason "straighten your relaxed hands and slackened knees, and make straight paths for your feet, so that the lame may not go astray, but rather be healed." "Follow peace with all men, and holiness, without which no one shall see the Lord. Looking carefully lest anyone fail of the grace of God." Instead of, "to those who have endured for a long time, and have persevered"; and he uses a noble phrase. For training is exercise, making the athlete strong, and invincible in the contests, and unconquerable in the wars. "Lest any root of bitterness springing up C causes trouble, and by this many be defiled." Even if such a root has come to be, he says, do not allow any sprout to grow up, but cut it off, so that it may not bear fruits. "Lest there be any fornicator, or profane person, as Esau, who for one meal sold his birthright." Here one must punctuate, so that the sense may be complete, and what follows is, "or profane, as Esau." Now he was profane, because he was gluttonous and intemperate. "For you know that even afterwards when he wanted to inherit the blessing, he was rejected. For he found no place for repentance, although he sought it with tears." In this place he uses hyperbaton. Therefore, to this member, "when he wanted to inherit D the blessing," join this, "seeking it with tears," so that the sense may be this: When he himself also desired to obtain the promise as an inheritance, and since he sought this same promise with tears... [Note: The rest of the page consists of the *Nota* block discussing the textual interpretation of the passage regarding Esau.]
, and since he sought this same promise with tears, he was rejected, because he found no place for repentance. For he did not repent, he says. For how could he, who said: "The days of mourning for my father are approaching, and I will kill my brother Jacob"?
A Ver. 18. "For you have not come to a mount that can be touched, and burning fire, and a whirlwind, and darkness, and a storm." In many places he has already compared the New Testament with the Old, and having shown the former to be far superior to the latter, he here again compares them in passing, setting Jesus in place of Moses, myriads of angels in place of the people, and heaven in place of the mountain.
Ver. 19-25. "And the sound of a trumpet, and the voice of words, which those who heard entreated that no word be added to them. For they could not bear what was commanded: even if a beast touches the mountain, it shall be stoned. And so terrible was that which was seen that Moses said: I am terrified and trembling. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and the assembly of many thousands of angels, and the Church of the firstborn who are written in heaven, and to God the judge of all, and to the spirits of the just made perfect, and to Jesus the mediator of the new testament, and to the sprinkling of blood, which speaks better than Abel. See that you do not refuse him who speaks." As if some king were arriving. But what, he says, does he mean by "firstborn," if not the faithful?
B "For if they did not escape, refusing him who spoke upon earth, much more shall we not escape, who turn away from him who speaks to us from heaven." He hints at Moses. And the sense is this: If those who rejected him by whom earthly things were promised did not escape (he cites Moses, for all those things were figures, such as fields, possessions, and the land of the Canaanites), how much more severe punishments shall they suffer who have spurned him who has promised heavenly things!
Ver. 26. "Whose voice shook the earth then; but now he has promised, saying: Yet once more, and I will shake..." C That is, the legislation which took place at Mount Sinai struck the ears, as did the deliverance from Egypt. For the Scripture says: "God, when you went forth before your people, when you passed through the desert, the earth was shaken." This means a voice sounding through the entire earth which is under heaven.
"Not only the earth, but also heaven. [Ver. 27.] But the 'once more' declares..." D This he says, that the tradition of the New Testament has brought peace to things in heaven and things on earth; and that the manifold wisdom of God has been made known through the Church to the principalities and powers.
A “The removal of those things which are shaken, as of things that are made, that those things which cannot be shaken may remain. Therefore receiving an immovable kingdom.” He says this, that He has transformed the law into a spiritual way of life. “Let us have grace, whereby we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.”
CHAP. XIII
“Let brotherly love continue.” Let us, he says, serve with a grateful mind, not with murmurings, nor growing weary in our afflictions. “Be not forgetful of hospitality; for thereby...” He did not say “receiving of strangers” (xenodochia), but “love of strangers” (philoxenia); that is, do not simply receive strangers, but do so with love and charity. B “Some have entertained angels unawares. Remember them that are in bonds, as bound with them; them which suffer adversity, as being yourselves also in the body.” For this reason a great reward is given to Abraham, because he entertained them, not knowing that they were angels. For if he had known, it would have been nothing marvelous. This also extends to Lot.
[VERS. 4-7]. “Marriage is honorable in all, and the bed undefiled. But whoremongers and adulterers God will judge. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Remember them which have the rule over you, who have spoken unto you the word of God.” Let it be, he says, honorable, and let it not be defiled by intimate association with another. C
“Whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and to day, and for ever. Be not carried about with divers and strange doctrines. For it is a good thing...” Considering their life, he says, and their manner of living, imitate their faith. What is “considering”? Constantly turning it over within yourselves, examining, weighing, inquiring, and diligently scrutinizing that their conduct has a good outcome.
“With grace to establish the heart.” Instead of “with faith.”
“Not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood...” He quietly hints at those who introduced the abstention from foods. D
“Suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.”
A For we have not here a lasting city, but we seek the one that is to come. By him, therefore, we offer the sacrifice of praise always to God, that is to say, the fruit [...]. That is to say, since we suffer these things, let us share in the passion of Christ. “Of lips confessing his name. And do not forget beneficence and communion; for with such sacrifices God is pleased.”
He says to offer the Eucharist (giving of thanks) and to endure all things bravely, even if they seem painful. By this pact we become close to God, and indeed we have God as our debtor. When, however, we do not suffer as we ought, we become answerable and debtors to God, and frequently this turns into judgment for us; but those things turn into the remission of sins. B
VERS. 17-24. “Obey your leaders, and be subject to them. For they keep watch as having to render an account for your souls, so that they may do this with joy, and not with groaning; for this is not profitable for you. Pray for us. For we trust that we have a good conscience in all things, desiring to live well. But I ask you the more to do this, that I may be the more quickly restored to you. And the God of peace, who brought forth from the dead the great shepherd of the sheep, in the blood of an eternal covenant, our Lord Jesus, fit you in every good work, to do his will; doing in you that which is pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen. C But I beseech you, brothers, to bear with the word of consolation. For I have written to you in few words. Recognize our brother Timothy.”
What then does he say? Are we to obey if a man is evil? How do you mean "evil"? If he is evil in the matter of faith, flee from him and avoid him, not only if he be a man, but even if an angel should descend from heaven. But if it is in the matter of his way of life, do not be over-curious. For hear what Christ says: “The Scribes and the Pharisees have sat on the chair of Moses.” After he had previously recounted many terrible things about them, he then says, “The chair of Moses have they sat upon. All things therefore whatever they tell you to do, do; D but do not do according to their works.” They have the authority, he says, but they lead an impure life. But do not pay attention to the life, but to the words. For no one would be harmed on account of their morals. Why? Because they are clear to everyone, and even if he were a thousand times evil, he will never teach evil things. But regarding faith, it is not so obvious to everyone, when that evil man does not refuse the office of teaching. For even the statement, “Judge not, that you may not be judged,” is spoken concerning life, not concerning faith. For what follows makes this clear. “Why do you see,” he says, “the mote in your brother’s eye, but the beam in your own eye do you not notice?” All things, therefore, whatever they tell you to do, do, but do not do according to their works.
A You see, therefore, that the discourse is not about doctrine, but about life and works. Paul, therefore, after he has first commended them, then says: "Obey your leaders and submit to them."
“Released,” with whom, if he should come sooner, I shall see you. “Greet all your leaders and all the saints. Those from Italy greet you.”
“Released.” From where? I think he was cast into prison; or, if not this, that he was released from Athens. For this point also is found in the Acts of the Apostles.
“Grace be with you all. Amen.” How does grace come to be with us? If we are not ungrateful for the kindness shown us.
The Epistle to the Hebrews was written from Italy by Timothy. B It contains 705 verses.
(Clement, whom Paul mentions, and who also became bishop of the Romans, speaks of this Epistle to the Hebrews: how it was translated into Greek, as some say, by Luke the evangelist, because the Apostle had written it in the Hebrew dialect for the Hebrews; but as others say, by Clement himself.)
TO THE FIRST EPISTLE TO TIMOTHY
CHAPTER ONE
C VERS. 1, 2. “Paul, an apostle of Christ Jesus by the command of God our Father, and of Christ Jesus our Lord, our hope, to Timothy, my true child in the faith.”
Since the struggle was great for the disciple—for he was in bonds for the sake of the preaching—for this reason, straight from the exordium, he raises up his soul, calling God “Savior.” It is as if he were saying: “We ought not to be discouraged in our afflictions, having God as our Savior and Christ as our hope.” For we find the Spirit saying: “Set apart for me Paul and Barnabas.”
“Grace, mercy, peace from God our Father and Christ Jesus our Lord.”
And this also is a consolation for affliction. Nowhere else in these places has he mentioned mercy. D
Exposition on the First Epistle to Timothy
VERS. 3. A “Sicut rogavi te ut remaneres Ephesi, cum irem in Macedoniam.” He does not speak in the manner of a master, but almost of a servant, that he might teach the disciple to think modestly and humbly. “Ut denuntiares quibusdam non aliter docere.” He does not name them specifically, lest he make them even more shameless.
VERS. 4. “Neque intenderent fabulis.” By this he means the fabulous traditions of the Jews, which the prophet also rebukes, saying: “Teaching doctrines and commandments of men” (Isa. XXIX, 13). For having neglected the exposition of the Law, they had devised their own traditions. “Et genealogiis interminatis.” He calls genealogies the theogonies of the Greeks, the long series of the gods. He exhorts the disciple, therefore, to disturb those who would embrace Jewish fables, and not to permit those who are addicted to Greek errors to speak, nor to introduce what are, as it were, concatenations of the gods.
“Quæ quæstiones præstant magis, quam dispensationem Dei in fide.” These doctrines, he says, since they are of no help, actually turn a man away from the dispensation of God. He calls the mystery of the Incarnation the dispensation of God.
VERS. 5. “Finis autem præcepti est charitas de corde puro, et conscientia bona, et fide non ficta.” That is, the sum of the commandments is the word concerning charity. But just as Scripture calls Christ the end of the Law (Rom. X, 4), that is, the fulfillment and summary, so here too he has used the word C *finis* (end). And he rightly added, “of a pure heart,” since there is also a friendship among the wicked, such as was that of those who with one accord impiously afflicted Christ.
VERS. 6. “Quorum quidam aberrantes, conversi sunt in vaniloquium.” From charity, he says, and from a good conscience, and from faith unfeigned.
VERS. 7. “Volentes esse legis doctores, non intelligentes, neque de quibus loquuntur, neque de quibus affirmant.” For the lust for power compels them to seize the office of teachers.
VERS. 8, 9. “Scimus autem quia bona est lex, si quis ea legitime D utatur. Hoc sciens.” Legally, he says, that is, by fulfilling the Law through works. And again, it is said to be used legally when someone yields to the Law. But he yields to the Law who receives Christ; for indeed this was the mystery of Him which the Law was teaching us, delineating it as in shadows.
“Quia lex justo non est posita.” The literal sense is that the just man is in no wise liable to punishment. But the more spiritual sense is that he who has become just is free from burdensome commands.
A
“For the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.”
By these words he hints at the Jews. For there was no kind of iniquity which they did not commit. Therefore, a most severe law was imposed upon them, which would punish transgressors.
“According to the Gospel of the glory of the blessed God, which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me.”
He calls it the “Gospel of the glory” for no other reason than this: that he is addressing those to whom both the persecutions and the Passion of Christ were a reproach. Or perhaps he is hinting at the good things to come. B
“Who counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.”
Having said that the “Gospel of the glory of God” was committed to his trust, since he seemed to have uttered a great thing, he considers—lest anyone should think he did this out of arrogance—how he might correct it, calling himself unworthy because of his former ignorance. At the same time, he also extols the mercy C of God and His philanthropy by explaining his own former life.
“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering.”
So great are the benefits of God, and so far do they exceed all human expectation and hope, that they are often even disbelieved. For those things which the human mind never saw, nor conceived, nor expected, these He has granted to us. Therefore, intending to speak of them, he anticipates and says, “This is a faithful saying, and worthy of all acceptation.” As if he were to say: Let no one disbelief what we are about to say. D
“For a pattern to them which should hereafter believe on him to life everlasting. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. This charge I commit unto thee, son Timothy.”
He says that God, wishing to persuade men that He forgives them everything, accepted me.
“According to the prophecies which went before on thee, that thou mightest war a good warfare; holding faith, and a good conscience.”
By prophecy here, he means the ordination, through which he received the Spirit. He names them in the plural,
A as if to signify that one with which he had received him, and with which he had circumcised him, and with which he had ordained him.
“Which some thrusting away, concerning faith have made shipwreck, of whom is Hymenaeus and Alexander, whom I have delivered unto Satan.” B For when life is cast aside, and such a doctrine is brought into the light, one may see many fall into the depth of evils and turn to the pagan rite. For so that they are not tormented by the fear of future things, they strive to persuade their soul that all things we deliver are false.
“That they may learn not to blaspheme.”
CHAP. II.
“I desire therefore first of all that supplications, prayers, intercessions, and thanksgivings be made for all men.”
He does not say this to teach them, but so that they might learn. He does not himself effect this, but it happens from the infliction of punishment.
“For kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself.” C Because, at that time, princes were most especially persecuting the Christians, he commands them to pray for them, that the faithful may learn not to hate them. Saying this, he teaches what the Lord had commanded, saying: “Pray for them that persecute you.” Therefore he added: “This is good and acceptable.”
“A ransom for all, the testimony.”
Since they were to be punished for their sins, he says, in their stead He gave His own Son.
“In due times; whereunto I am ordained a preacher and an apostle (I speak the truth in Christ, and lie not), a teacher of the Gentiles in faith and verity. I will therefore that men pray.”
That is, as was fitting.
“In every place, lifting up holy hands without wrath and disputing.” D He shows that through the sacrifice of Christ, every place of the inhabited world has become Jerusalem. He says "holy hands," teaching them to be pure from all sin, as he had said before. But "without wrath," is the same as being unmindful of injuries. And "without disputing," removes all hesitation and doubt of this kind: whether they might perhaps be participants of those things which they ask of God.
“In like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or
A vel veste pretiosa; sed quod decet mulieres, promittentes pietatem per bona opera. That is, they must use modest clothing in every respect: this is an indication of great fear of God. “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve.” Wishing to cut off from them the occasion of chatter, he does not even permit them to teach. And this is that decency of which he was speaking, by commanding that they should not speak at all. Furthermore, he adds the reason here, because since she once taught, she both ruined the man and made him subject to disobedience. “And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.” B By way of comparison with the woman, he says that the man was not deceived. But again, it is not written of Adam, “She saw the tree that it was good for food,” but of the woman: “And she did eat, and gave also unto her husband.” Wherefore he did not violate the commandment by yielding to appetite, but by obeying the woman.
CHAP. III
“Faithful is the saying.” It is as if he said: Do not be sad in your soul, as if your sex were disparaged. God has provided for you another occasion of salvation, namely, the education of children, so that you may be saved not only by yourselves, but also by others. For they are saved because they nourish athletes for God. And in that this contributes to their salvation, he brings in these words: “Faithful is the saying.” As if to say: Let no one call into doubt that they attain salvation through childbearing. For it is no small thing to dedicate to God children who were given by him. “If a man desire the office of a bishop, he desireth a good work. A bishop then must be—” I find no fault, he says; for it is a work of governance, if anyone has this desire, so that he does not merely covet the primacy and the honor that follows from it. And I do not blame the zeal for governance; since Moses from the beginning had this same zeal, to watch over his brethren. C “Blameless to be.” By one word he commanded that he should possess every species of virtue. “The husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house,” Lest this be an impediment to those who have already taken wives, or also for the sake of distinction from the teachers of the Jews—to whom it was permitted to have two, which is also more fitting. A “Having children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God?” For he must provide examples from his own home, that he may be able to manage his children well according to God.
Verse 6. “Not a novice, lest being lifted up with pride.” By this he means one who has been recently instructed, not one who is younger in age.
“He fall into the condemnation of the devil.” That is, into the same condemnation which he suffered on account of pride.
Verses 7-9. “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith.” B He must, he says, altogether draw men into admiration of him, and be just, so that he may have testimony even from his enemies. This is the same as that saying: “Let your light so shine before men.”
“In a pure conscience.” [Verses 10-15.] “And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” C That is to say, being instructed in the right faith, and introducing nothing of guile into it.
Verse 16. “And without controversy great is the mystery of godliness: God was manifest in the flesh.” D Tell me not, he says, of the bells, nor of the Holy of Holies, nor of the high priest. The Church is the pillar of the world; and it is a mystery, and a great one, and a mystery of godliness, and manifest, not in doubt. For this is undoubted.
“Justified in the Spirit.” He speaks thus because He who in a like manner with us partook of flesh and blood, did not commit sin, nor was guile found in His mouth.
“Seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”
CAP. IV.
Verses 1-5. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith.”
A giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth. All these things he says against Manichaeus and Marcion. “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ.” He establishes two points here: first, that no created thing is common or unclean; second, that even if any thing is thought to be unclean by suspicion, the remedy is at hand, namely, by signing yourself, give thanks: glorify God, and all uncleanness flies away. B “Nourished up in the words of faith and of good doctrine, whereunto thou hast attained.” He indicates the perseverance of constant attention to such things. Verse 7. “But refuse profane and old wives' fables.” He refers to the fabled traditions of the Jews. “And exercise thyself.” He who exercises himself sweats much. “Unto godliness.” That is, unto pure faith and life. Verse 8. “For bodily exercise profiteth little, but godliness is profitable unto all things.” Some say this is spoken concerning fasting. Away! It is not bodily exercise, but spiritual. For if it were bodily, it would nourish the body. But if it causes it to wither and thins it, and weakens its strength, it is not bodily. Therefore he speaks of the exercise of the body, that it is for our benefit to give attention to the exercise of the soul. For that has no profit, and little benefits the body; but the exercise of godliness, while it renders fruit in the age to come, refreshes also in the present. C “Having promise of the life that now is, and of that which is to come.” Therefore even here we abide in good hopes. For he who is conscious of nothing against himself, even here finds delight. Just as the wicked man, even here, pays the penalty. Verse 9. “This is a faithful saying and worthy of all acceptation.” That is, it is true, both here and there. Verses 10, 11. “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. These things command and teach.” That is, why else do we wear ourselves out with labors, if we did not hope for things to come? D Verses 12, 13. “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in
A charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine.” Show works, he says, worthy of gray hairs: which he also subsequently relates. VERS. 14, 15. “Neglect not the gift that is in thee, which was given to thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them.” He means, in doctrine. “That thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them. For in doing this thou shalt both save thyself, and them that hear thee.” Not in life only, but also in the word of doctrine.
CAP. V. VERS. 1-4. “Rebuke not an elder, but intreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters, with all purity. Honour widows that are widows indeed. But if any widow have children or nephews, let her learn first” He speaks concerning everyone who is advanced in age. “To show piety at home, and to requite their parents. For that is good and acceptable before God. Now she that is a window indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. And these things give in charge, that they may be blameless.” It is the same as saying, to act well. VERS. 8. “But if any provide not for his own, and specially for those of his own house,” He says this of those who are related by birth; as also Isaiah: “Thou shalt not hide thyself from those of thy kin.” “He hath denied the faith, and is worse than an infidel.” [VERS. 9-15.] “Let not a widow be taken into the number under threescore years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. But the younger D widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.” Because that infidel, even if he despises strangers, yet does not disregard those who are near. He calls it a compact. VERS. 16-25. “If any man or woman that believeth have widows, let them relieve”
A them, and let not the Church be burdened, that it may suffice for those who are widows indeed. Let the presbyters who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, “Thou shalt not muzzle the ox that treadeth out the corn,” and, “The laborer is worthy of his reward.” Against a presbyter do not receive an accusation, except before two or three witnesses. Those who are sinning reprove before all, that the rest also may have fear. I charge you before God and the Lord Jesus Christ, and the elect angels, that you keep these things without prejudice, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men's sins. Keep yourself pure. Drink no longer water, but use a little wine for your stomach's sake and your frequent infirmities. Some men's sins are open B beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest; and they that are otherwise cannot be hid.
CHAP. VI.
VERS. 1-5. “Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit.” These things teach and exhort. If any man teach otherwise, and do not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, C
That is, evil opinions and dogmas. Then we have unhealthy conceits concerning God, when we fall into questions.
VERS. 5-10. “Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness.” But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. D
He says this: just as scabby sheep, if they dwell with others, infect the healthy ones also with their disease, so too do these evil men.
VERS. 11-14. “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith.”
A Lay hold on eternal life, unto which thou wast called, and didst confess the good confession before many witnesses. “I charge thee before God, who quickeneth all things, and before Christ Jesus, who witnessed the good confession under Pontius Pilate, that thou keep the commandment without spot, unrebukable.” He again exhorts him to be of good courage, in these words, as it were: Fear not death. For thou art a servant of God, who can make the living. “Until the appearing of our Lord Jesus Christ; [Vers. 15] which in his times he shall show.” That is, that when he is manifest, thou mayest be found to have kept it fully. “The blessed and only Potentate, the King of kings, and Lord of lords; [Vers. 16-19] B who only hath immortality, and dwelleth in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves.” By these words again he instructs him not to betray the preaching through fear. “Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; C which some professing have erred concerning the faith. Grace be with thee. Amen.” Nothing is unstable, but all things are certain, immovable, solid, and permanent. The First to Timothy was written from Laodicea, which is the chief city of Phrygia Pacatiana. 201 verses.
TO THE SECOND EPISTLE TO TIMOTHY.
CHAPTER FIRST.
Vers. 1-7. “Paul, an apostle of Christ Jesus by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, D being mindful of thy tears, that I may be filled with joy, when [index: entries preserved]
of an unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice; and I am persuaded that in thee also. For which cause I remind thee to stir up the gift of God, which is in thee by the imposition of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of sobriety.
Having written to him that he would come unto him, he was hindered, having been bound and led to Rome: wherefore it was necessary for him to send another epistle to the same. A
The first praise of the disciple is that he is from a family long since enslaved to Christ.
VERS. 8, 9. ‹Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel according to the power of God, who hath delivered us, and called us by his holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world.› B
Though thou suffer these things, he says, be not ashamed.
VERS. 10, 18. ‹But is now made manifest by the illumination of our Saviour Jesus Christ, who hath destroyed death, and hath brought to life and incorruption to light through the gospel: wherein I am appointed a preacher, and an apostle, and teacher of the Gentiles. For the which cause I also suffer these things: but I am not ashamed. For I know whom I have believed, and am certain that he is able to keep that which I have committed unto him against that day. Hold the form of sound words, which thou hast heard of me in faith, and in the love which is in Christ Jesus. Keep the good thing committed to thy trust by the Holy Ghost, who dwelleth in us. Thou knowest this, that all they who are in Asia, are turned away from me: of whom are Phygelus and Hermogenes. The Lord give mercy unto the house of Onesiphorus: because he hath often refreshed me, and hath not been ashamed of my chain: but when he was come to Rome, he carefully sought me, and found me. The Lord grant unto him to find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou very well knowest.› C
CAP. II.
‹Thou therefore, my son, be strong in the grace that is in Christ Jesus; and the things which thou hast heard of me by many witnesses, the same commend to faithful men, who shall be fit to teach others also. Labour as a good soldier of Christ Jesus. No man, being a soldier to God, entangleth himself with secular businesses; that he may please him to whom he hath engaged himself. And he also that striveth for the mastery, is not crowned, except he strive lawfully. The husbandman, that laboureth, must first partake of the fruits. Understand what I say: for the Lord will give thee in all things understanding. Be mindful that Jesus Christ was risen again from the dead, of the seed of David, according to my gospel, wherein I labour even unto bonds, as an evildoer; but the word of God is not bound. Therefore I endure all things for the sake of the elect, that they also may obtain the salvation, which is in Christ Jesus with eternal glory. It is a faithful saying: for if D
we have died with him, we shall also live with him; if we endure, we shall also reign with him. If we deny him, he also will deny us. If we are faithless, he remains faithful; he cannot deny himself. A Remind them of these things, charging them before the Lord, not to strive about words to no profit, to the subversion of those who hear. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings; for they will progress to more ungodliness, and their message will spread like cancer. Of this sort are Hymenaeus and Philetus, who have strayed concerning the truth, saying that the resurrection is already past, and they overthrow the faith of some. B Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of the Lord depart from iniquity.” But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore if anyone cleanses himself from these, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work. Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart. But avoid foolish and ignorant disputes, knowing that they generate strife. And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, C in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.
CHAP. III.
Verses 1, 11. “But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away! For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, D always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was. But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra—what persecutions I endured.
He speaks of what he suffered for Thecla. "And out of them all the Lord delivered me. And all who desire to live godly in Christ Jesus will suffer persecution." A He mentions these as being more recent; the others he omitted, as they were known to the man.
"But evil men and impostors will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood." Here he signifies the afflictions and the bitterness which occur on the narrow and constricted path of virtue. "You have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus." By this he means the Law and the Prophets, which were able to lead him to Wisdom, that is, to Christ. For in Him the Law and the Prophets were fulfilled. That he knew the Scripture is clear from the fact that Luke writes that he was from a Jewish mother, that is, one who was from Jewish stock and had believed in Christ. B "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work."
CHAPTER IV
"I charge you therefore before God and the Lord Jesus Christ, who will judge." After having offered much encouragement and consolation on all points, he adds at last a more perfect argument from the Scriptures. And he does so deliberately, since he was about to announce to the disciple a certain grave and sad thing: namely, his own death. He refers to that Scripture about which he had spoken just before: "From childhood you have known the Holy Scriptures." C "The living and the dead, at His appearing and His kingdom: Preach the word! Be ready." He means sinners and the just; or, that many will be left alive. "In season and out of season; convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, they will heap up for themselves teachers." This means: Do not have a set time; let there always be a time for you. Do not teach only when in peace, or when you are of good spirits, or only when you are sitting in the church, and then stop when dangers threaten; but even if you are in prison, even if you are bound in chains, do not cease from preaching. D "Itching ears, and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry."
A "For I am already being poured out as a drink offering, and the time of my departure is at hand." This is, flattering the hearing. VERS. 7-9. "I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. Be diligent to come to me quickly. For Demas has forsaken me." He wishes to console the sorrow of the disciple, bidding him be of good courage, since he was going toward the crown, having fulfilled all things. Rejoice, he says, you ought, not grieve. "Having loved this present world, and has departed for Thessalonica." B That is, rest and delights. VERS. 10-12. "Crescens to Galatia, Titus to Dalmatia. Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry. Tychicus I have sent to Ephesus." He does not censure these, since they were sent for the sake of the preaching. VERS. 13-15. "The cloak that I left at Troas with Carpus, when you come, bring it, and the books, especially the parchments. Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words." C He calls it a pouch, in which he kept books and papers. Where he teaches us that even until the last breath, however much we may be held in chains, we should unceasingly meditate upon the divine words. He calls it a Judaic covering of the Law. VERS. 16, 17. "At my first defense no one stood with me, but all forsook me. May it not be charged against them. But the Lord stood with me and strengthened me." For he had already come once before into judgment before Nero, and had escaped unharmed. "So that through me the preaching might be fully accomplished, and that all the Gentiles might hear. And I was delivered out of the mouth of the lion." D So that the manifestation of the preaching might be clear to all. And he does not say this as if he were worthy, but because of the preaching; just as if one bearing purple and a diadem were saved because of them. He calls Nero the lion. VERS. 18-21. "And the Lord will deliver me from every evil work and save me for His heavenly kingdom. To Him be glory forever and ever. Amen. Greet Prisca and Aquila, and the household of Onesiphorus. Erastus stayed in Corinth."
NOTE. "For in scrolls they kept the divine Scriptures of old," says Theodoret. For indeed, they used to keep the divine Scriptures in covers of old; of which kind even to this day the Jews have many.
A Trophimus, however, I left behind at Miletus, ill. Make haste to come before winter. Eubulus and Pudens greet you.
For then, he says, He delivered me from the dangers. But since I have satisfied the requirements of the Gospel, He will deliver me from every sin; that is, He will not let me depart condemned.
Linus, and Claudia, and all the brethren.
They say that Linus succeeded the blessed Peter in Rome.
The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
It is as if he were saying: Do not grieve that I am departing. The Lord is with you; and he did not say, "with you," but, "with your spirit," so that the aid might be twofold, that of the grace of the Spirit and of Him who helps it.
The second Epistle to Timothy was written from Rome. 108 verses.
He writes the Epistle from Rome while held in bonds, at the same time indicating his own earlier defense, and that his end is at hand. For I am even now being offered, he says, and the time of my departure has come.
TO THE EPISTLE TO TITUS.
CHAPTER ONE.
C Paul, a servant of God, but an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness, in hope of eternal life, which God, who cannot lie, promised before eternal times, but has in his own times manifested his word in preaching, which was committed to me according to the commandment of our Savior God, to Titus, my dear son according to the common faith; grace, mercy, and peace from God the Father and from Christ Jesus our Savior.For this cause I left you in Crete, that you should set in order the things that are wanting, and ordain elders in every city, as I had appointed you. If any one is blameless, the husband of one wife, having faithful children, not in accusation of riot, or unruly.
Elders. Bishops. D For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre, but a lover of hospitality, a lover of good.
A holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, specially they of the circumcision, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a prophet of their own, said, B "Sober, just, holy, temperate, holding fast"—He does not here mean the one who fasts, but the one who masters every passion.
"The prophet: The Cretians are always liars, evil beasts, slow bellies." [VERS. 13-15.] "This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; not giving heed to Jewish fables, and commandments of men, that turn from the truth. Unto the pure all things are indeed pure."
He calls the poet, Callimachus, the prophet here. But why does he use his testimony? Because men are, at such times especially, struck with shame by us when we convict them by their own accusations.
"Unto the pure: But unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. [VERS. 16.] They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate."
CHAPTER II.
VERS. 1-5. "But speak thou the things which become sound doctrine. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands."
Not by their own nature, but by the choice of those who partake of them.
272 C "That the word of God be not blasphemed." [VERS. 6-13.] "Young men likewise exhort to be sober minded. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." D
NOTE. (16) He mentions Callimachus; for indeed Chrysostom says Epimenides, who was truly a Cretan, and whose certain words he cites, which, however, do not sufficiently represent those which Paul alleges.
A For if it happens that a faithful wife living with an unbelieving husband does not apply herself to virtue, slander and blasphemy against God Himself are accustomed to follow.
VERS. 14, 15. "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee."
CHAPTER III.
VERS. 1-15. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. For we B ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Saviour; that being justified by His grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and C these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas D the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen."
Written to Titus, ordained the first bishop of the church of the Cretans, from Nicopolis of Macedonia. Verses 97.
EXPOSITION OF THE EPISTLE TO PHILEMON
VERS. 1-3. "Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house, Grace..."
A be unto you, and peace from God our Father and from the Lord Jesus Christ.
He does not ask for the favor immediately from the opening, but first he marvels at the man and praises his good works, laudingly commending his charity and his faith toward the Lord, from which he was also a participant with all the saints.
VERS. 4-20. "I thank my God always, making mention of thee in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love: because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ Jesus to enjoin thee that which is convenient, yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son, whom I have begotten in my bonds: Onesimus, which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord."
C The Epistle is written for a slave, and that one who had run away, and indeed had stolen; but one who had received fruit from the teaching of the Apostle. And from this there are many useful things to be gathered. First and foremost, that one ought to show diligence toward all. For if Paul shows such diligence for a fugitive and thief who has repented, how much more does it behoove us not to be slothful when it concerns some of our brethren. Second, that one must not despair of the servile condition, even if it has proceeded to the extreme of wickedness. For this fugitive and thief reached such a level of virtue. Third, that it is not right to snatch slaves away from their masters: for if Paul, who possessed such authority with Philemon, did not wish to D detain Onesimus—whose ministry was very useful to him—without the master’s judgment and will, [alt-version omitted] a fortiori, it is not permitted for us to do this. For if a servant is of excellent virtue, it is therefore entirely fitting that he remain in servitude, and recognize the master’s right, so that he may be of benefit and utility to all who are in the house.
A "Refresh my heart in the Lord. Confident in your obedience I have written to you, knowing that you will do even more than I say. But at the same time, prepare a guest room for me. For I hope that through your prayers I will be granted to you. Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, and Luke, my fellow workers. The grace of our Lord Jesus Christ be with your spirit. Amen."
That is to say, concede this grace to the Lord, not to me.
To Philemon, written from Rome. 42 verses. Total verses: 5548.
ADMONITION
A copy of that same Greek manuscript of the *Sacra Parallela* of St. John Damascene, from which Jacobus Billius adorned his Latin version, and which is now preserved in the Vatican Library, was most kindly transmitted to me by the Most Reverend Master General of our Order. Another manuscript was gifted by the Most Eminent Cardinal Franciscus Rupefucaldus to the Jesuit College in Paris; the Reverend Father Joannes Harduinus provided me with a very extensive copy of this manuscript, out of his singular benevolence toward me. When I compared it with the Vatican manuscript, I found such discrepancy between the two that no room for doubt remains in my mind but that each volume contains two distinct collections by different authors, although one of them copied a large part of the other's work. In both, the titles or chapters are arranged and distributed in alphabetical order, yet the sequence of the chapters or titles is quite different: in fact, they are often placed in different chapters here and there; and others, for the most part, differ in their citation of Scriptural sentences and the symbols of the holy Fathers or other authors. In the Rupefucaldine copy, there are found those lengthy and not infrequent fragments—which, because of the scarcity of ancient books, were held by learned men as precious as gold—such as those of Justin Martyr, Irenaeus, Titus and Antipatrus of Bostra, and others, whose works have perished due to the iniquity of the times. In the Vatican manuscript, however, while all these things are missing, many other things are found in return, which one would seek in vain in the other. I omit many other differences between the two manuscripts, so as not to be tedious to the readers. But this I think should by no means be left unsaid: that in the Rupefucaldine manuscript, there are also found scattered excerpts of the genuine letters of Ignatius of Antioch, such as those Isaac Vossius edited from the Medicean codex, whereas in the Vatican manuscript, the passages of the same Martyr occurring here and there are fewer, and taken from the interpolated letters; if you except one or two at most: since indeed the author of the Vatican *Parallela* has consulted and copied those other things which the Rupefucaldine codex exhibits, as they are more ancient.
Prefixing the Rupefucaldine *Parallela* is a preface by St. John Damascene, which cast a veil over the whole work, so that it might be considered the child of this holy doctor. I have noticed that this was long ago admitted by Joannes Zonaras, and I shall refer to it below. Although that part was taken away from the preface in which the Damascene was warning incidentally about "transmissions," since in the index of these *Parallela* there are no "transmissions," *παραπομπαι*, such as those which are appended in the Vatican manuscript for each letter of the alphabet. Furthermore, the Damascene in that same preface of his promises that he will speak in the first place of the most holy Trinity: which we read is indeed performed in the Vatican manuscript, in which the first title is, *On the eternal Deity and on the holy and consubstantial Trinity*; and that there is one and only God in all; whereas in the Rupefucaldine manuscript the first title is, *On the creation and formation of man; and whatever is mentioned concerning us in the Scriptures*; and it is not until title LXXVI that he treats *On the holy and uncreated, and coeternal, and consubstantial Trinity*. Finally, the person who compiled the Rupefucaldine *Parallela* proves himself to be a full century older than John Damascene, having written at the beginning of the Emperor Heraclius’s reign. This he indicates to us clearly in two scholia, the first of which is found under letter A, title VI, which is *Περί ἀνηκόων καί ἀνυποτάκτων*, *On the disobedient and contumacious*: where, after two passages from Ezekiel in which God announced that He was to take away the holy things from the Israelites because of their stubbornness, he adds this note: Schol. This has also befallen us because of our own sins. For the boast and glory of the whole race of Christians—the saving cross and the life-bearing resurrection—which, because of the polluted "Green" name that we have imposed upon ourselves, we were abhorred by Christ, who sanctified us by His divine name, were delivered into the hands of the polluted,
and [the symbols] were defiled. For here the Persian war is signified, during which Chosroes, having worn down the Romans, at the beginning of the reign of Emperor Heraclius, occupied and plundered the divine places, and carried off the holy cross into Persia. Indeed, Theophylactus Simocatta agrees excellently with this scholium in the *History*, book VIII, ch. 7, where, beginning to relate the deposition of Maurice, which happened because of the Venetian and Prasinous (Blue and Green) factions raging against one another, he writes thus: "For the multitudes of the Romans have fallen into the cravings of two colors, and from this, the greatest evils have rushed into life; for as this madness gradually increased, the affairs of the Romans were ruined." Through the factions of these two colors (blue and green), into which a multitude of the common people was given over, very grave evils were brought into the world, so that, this insanity having gradually increased, Roman affairs were brought to ruin. Theophanes also, regarding the dissension of these factions—by which Maurice was cast from his throne and killed, and Phocas inaugurated—similarly ascribes the ruin of the Roman empire to the year of the Lord 594, as he himself numbered it. But lest anyone wish to contend that the author of the scholium has alluded to some other fall of Jerusalem, after which the holy city had subsequently come under the power of Saracen princes, I add a second scholium, which can only be understood of the Persian expedition. Therefore, under title XII, A *De anarchia* (On Anarchy: That it is harmful, dangerous, and a cause of confusion); having brought forward the words of Hosea that are read in ch. IV, v. 1 and 2, he subjoins: *Schol.* Let us learn through this divine [word] and what follows, what is the cause of the anarchy and confusion that has seized us, and how God is not unjust, who surrendered us to the subjection [originating] from the nations. For we polluted, besides our myriad other transgressions, and by civil blood, the holy city of our God, which is venerable to the whole world, so that even our precious cross, our very life, became a stranger to it. *Schol.* Let us learn from this divine Scripture, and the things that follow, what was the cause of that anarchy and confusion which took hold of us, and that God is not unjust, who permitted us to be brought under the hard yoke of the nations. For we have contaminated the city of our God, holy and venerable to the whole world, with countless crimes, and especially by the shed blood of our fellow citizens, so that the precious cross, I say, which is our life, was moved elsewhere. But the Saracens, having taken the city, did not move the wood of the Lord's cross elsewhere. Regarding that anarchy and confusion, however, which occupied Palestine for some time during the Persian wars, one should read primarily S. Antiochus the monk in his dedicatory epistle of his homilies to Eustathius. But because Heraclius, having regained his courage, intended to avenge the injuries brought upon him by the Persians, certain other scholia point in that direction, in which the author does not instruct the reader concerning ascetic matters, as is usual, but with what spirit Christians should proceed to wars 276 against enemies. The first is held under letter B, title II, after a certain locus of Scripture II Chronicles xx, where it is reported how Jehoshaphat began the battle against the Ammonites, Moabites, and Edomites. *Schol.* The divine Apostle says, "Whatever things were written aforetime were written for our learning." Therefore it is necessary for those who follow in the footsteps of the saints to set the line of battle against adversaries in the Lord our God, and not only with a bold heart, the end of which is worthless. *Schol.* The divine Apostle says that whatever things were written were prescribed for our instruction. Wherefore it is necessary that those who insist on the footsteps of the saints direct their battle line against the enemy in the Lord our God, and not merely with an audacious heart, the outcome of which is obscure and uncertain. He subjoins another, by which he wishes the religious princes to be warned, so that they may have confidence in the Lord through all things. Under letter E, title XII, he affixed this other scholium: "Abraham, when he had God fighting for him, put to flight the four kings with his household servants." Again, soon after, this third: "Asa the king, having drawn up a battle line of five hundred eighty thousand against the Ethiopians, completely destroyed all of them, though they were [more than] a thousand." Asa the king, with an army of five hundred eighty thousand drawn up against the Ethiopians, destroyed all with slaughter, although they were twice as great and more. Therefore, because the Rupefucaldina *Parallela* are falsely ascribed to John of Damascus, I did not think it my business to publish these in their entirety: nor did the learned men have any other plan than that I should subject an index of them, with fragments of books that have perished, or are little known, to the end of the Vatican *Parallela*. Jacob Billius, in his admonition to the reader concerning our *Parallela*, speaks thus regarding the genuine work of S. John of Damascus from his own preface: "The volume of *Parallela* had indeed been divided by Damascenus, in my judgment very conveniently, into three books. The first comprised things that pertained to divine matters. The second discussed the state of human affairs. The third, finally, treated of virtues and vices. But afterwards, so that readers might more easily find the things they were seeking, he changed his plan and preferred to arrange the chapters in alphabetical order." This learned man, who soon after declares that he himself would have been willing to follow that former order—which both the author himself and the method of his translation offered him—had he not feared that, if the Greek [texts] should ever come to light, he might incur the reproach of some, to whom perhaps these changes of his, by rearranging the order of another's work, might be little pleasing, either through audacity or almost license. But because Billius divided such a large volume into three books rather than twenty-four, which would have corresponded to as many Greek letters, he declares that he did this for that reason, to avoid the disparity in the size of the books. For since in the Greek *Parallela* there are certain letters under which very many chapters are contained, and again others in which only one is included, and that a very brief one, it would have been ridiculous to see one book that consisted of less than half a page. Which inconvenience
A he says he avoided by dividing the whole work into three books of equal size; yet in such a way that he noted, in the table of chapters, where each Greek letter begins, so that those who have the Greek text at hand might perceive at the first glance where the Latin passages refer to. Afterwards, he confesses that he was induced by the counsel and authority of the most illustrious Cardinal Antonius Carafa to follow, in rendering the passages of Scripture which are brought forward by Damascene, the Vulgate translation everywhere, as far as it could be done; since he concluded that it would be of less trouble to follow his own course, as they say, than to thumb through the volumes of the Bible so many times—not without great weariness of spirit and loss of time—and to transcribe the required passages; and that he considered it a greater labor to undergo than to displease grave and orthodox readers by deviating from the footsteps of the ancient translator. So much for the method of translation of Jacobus Billius.
But since now the Greek texts are being published, I have considered it as a matter of religious duty to introduce a different distribution of the *Parallela* than what Damascene had in mind, just as I have not judged it right to refer to another version of Scripture in Latin than that which the author acknowledged. For although the Vulgate translation is in great honor among the faithful of the Western Church, yet they do not so despise the ancient one, which is said to be the work of the seventy men, as to suffer the passages which the Fathers, especially the Greeks, have cited from it to be rendered into Latin with a meaning other than that which it generally presents. Nor have I spent less time in reviewing the sentences of Scripture with the context of the Greek Bibles, B and in assigning the chapters and verses from which they were taken; since Billius, by consulting only the Latin Vulgate, stumbled many times and in many ways.
The very learned man also omitted to declare in his preface that this title of his work would be *Ta hiera*, "Sacred": which I have therefore judged ought to be kept entirely; and by adding to the whole volume in this way another word which is received by usage, I have decided to prefix *Ta hiera Parallela*, "Sacred Parallels," so that the other common designation might not be thought to be held in contempt.
Regarding the usefulness of this book, I shall say again after Billius that there is no reason why a long discourse should be held. For, since these *Parallels* have been woven together from the most select and elegant sentences of the most learned theologians (to omit the Sacred Scripture, from which countless passages have been taken) and have been digested into commonplaces, who does not see how great a fruit, not only of piety but also of doctrine, may be reaped by the reader from this? Added to this is the fact that in this anthology many things have been gathered from the writings of those authors who have either perished entirely through the injury of time or at least have not yet been committed to print. C But if learned men have made much of the collections of both Antonius Melissa and Maximus in this genre, how much greater pleasure will this reading provide them, given that it supplies to them a far richer and more ornate storehouse of sentences!
I was saying that John Zonaras attributed the *Parallels* which the Rupefucaldinus codex exhibits—not those which the Vatican codex exhibits—to John Damascene. This further is clear to me from the fact that in the sixth book of his *Annals*, no. 4, when he has first adduced the testimony of Josephus concerning the Lord Jesus, which is commonly circulated, he subjoins that the same writer also wrote well concerning Christ in his book *Peri tou pantos, kata Platonos*, "On the Universe, against Plato," in the passage of which St. John Damascene makes mention in the *Parallels*. 'In his discourse *Pros Ellenas* ["To the Greeks"], which is inscribed *Kata Platonos peri tes tou pantos aitias* ["Against Plato on the Cause of the Universe"], of which also holy John Damascene makes mention in his book composed under the name *Parallela*.' Soon he recites several lines of that work, *Peri tou pantos*, a fairly ample fragment of which is read at the end of the *Parallela Rupefucaldina*, which nowhere appears in the Vatican ones. Suidas, under John Damascene, among his works, counts the *Select *Parallels* on Divine Scripture*, *eis te ten theian Graphen Paralleloi kat' eklogen*, by which words, however, he seems to hint at a *Catena* on at least some of the books of Scripture.
Whatever this may be, the Greeks in Venice at the library of the most illustrious Archbishop of Philadelphia preserve a codex similar to the Vatican one and older, from which some things were transmitted to me at the request of that most learned and friendly man, the R. P. Dom. Anselm Banduri. D In the Medicean Library also, there exists likewise a codex of the *Parallels* digested in alphabetical order, not entirely unlike the Vatican one, but in which the sentences of the Fathers are truncated in the middle, not whole, nor are they cited at length. Furthermore, symbols from profane writers are added here and there, contrary to what John Damascene had proposed to himself.
In the codices, both the Vatican and the Venetians of the Greeks, two prefaces are prefixed to the whole work, the former of which gave me no small difficulty. Jacobus Billius gave this Latin title to it: *Preface of a certain Greek on the Parallels of St. John Damascene*. But as I weigh the individual members—nay, the individual words—with my eyes and mind, I confess that I find nothing that indicates it was written by the author of the *Parallels*, except these final words: *ouk elat- tounta touton ta para tou Patros rhethesomena logia*, "nor do they weaken the words of the Father that are to be spoken," nor the eloquence of the doctors which the learned Father is about to produce. But the Venetian codex does not have these words; Billius, indeed, translated them as "Sermons pronounced by the Holy Spirit"; as if he had read *Para tou Pneumatos*, not *Para tou Patros*, "from the Father," or from the collector of the *Parallels*. But I hold this latter reading as the most true, since it points to an author of this first preface other than Damascene, and indicates that our John did not synthesize the symbols and excerpts of Philo and Josephus in his *Parallels*, but that they were added later by this anonymous person. Consequently, those things which are read at the end of the other preface concerning the same excerpts were borrowed and transcribed from this first one by certain copyists who, having omitted it, decided that only the other — which is the genuine one of John Damascene — should be prefixed to the *Parallels* themselves. Nor is there a lack of suspicion, again, that this Prologue, which is placed in the first position, was written by someone else and prefixed to the *Parallels*, which he himself had gathered and arranged from the Damascenic excerpts: so that, with none of those which
pertain to the faith and the dogmas of the Church, mention having been made, he might treat solely of the virtues and of their opposing vices, or of matters pertaining to morals. Of this kind are the *Parallels* of saint Maximus and Antonius Melissa, which I mentioned a little earlier. But otherwise, a difficulty presents itself to me, in that in those chapters too which expound upon theological matters, the testimonies of Philo and Josephus are repeatedly included. Professing myself entirely unequal to resolving these difficulties in their entirety, I readily subscribe to the judgment of wiser critics who might resolve them.
PROLOGUE TO THE PARALLELS
Virtue is a precious thing, which joins man to God and makes him a possessor of the kingdom of heaven. Moreover, this is acquired by the observation of the divine commandments. For the Lord, in the promises which He made to the people who had sojourned in Egypt, says: "If you shall hear me and keep my commandments, you shall be to me a peculiar people, a royal priesthood, a holy nationA." Nay, He even declared those who obey the divine commands to be sons of God. But how great a good this is, no one can express in speech. For grace surpasses our nature; the dignity of adoption exceeds all hope. Therefore, that we may obtain such great goods, it is fitting for us to perform with a prompt and eager mind those things which have been commanded to us. But the choice of that which is for our advantage will be easy if we place the virtues side by side with the vices that are their antagonists and opposite to God, and consult whatever has been said about them, as much in the Holy Scripture as by our holy and God-bearing Fathers. For from this, we shall learn both the brilliant rewards of the just and the punishments threatened against those who reject them.
It is also to be noted, for the glory of the Christian truth, that maxims have been gathered by us from the works of Philo and Josephus; for both were Hebrews and learned men. Wherefore, it will be to the purpose to attend with all diligence to the narrations and pronouncements of these men, so that one may see that they not only do not wander by even the slightest amount from the goal and purpose of the men of preeminent faith and holiness who have flourished among us; but indeed they also display a great similarity and harmony both in their words and in their morals: and that the words of the teachers, which this learned Father is about to produce, they rather confirm than diminish or weaken.
OF OUR FATHER AMONG THE SAINTS JOHN OF DAMASCUS ON THE SACRED PARALLELS
A The study of the divinely inspired Scripture excels riches, glory, and power, and everything which the mortal race cherishes, as it grants us provisions for salvation. This present compilation is designed to make the toils involving it easier for us to bear. For within it one may find things which, though of the highest admiration, are even far better; nor can any satiety or disgust ever arise in those who read it. For the selection of the beauty of the materials contained herein attracts the readers to itself, not permitting those who long to hear what follows to grow weary, even as it is sung in the verses: “They who eat me shall yet be hungry, and they who drink me shall yet be thirsty.” * B Truly, the sweetness of spiritual teachings is desirable, for it sanctifies, increases, and nourishes the souls. Whatever has been spoken morally, or sententiously, or hortatively—whether it relates to any cause or subject whatsoever—in the Old and New Scripture of the sacred oracles, as well as by our holy and God-bearing Fathers whose great renown is celebrated and hymned throughout the entire inhabited world, has been gathered in, and the scattered apophthegms concerning these matters have been collected and set forth under their own titles. The entire work is written in three books; the first of which consists of those things with which it is especially fitting for Christians to begin: namely, from God, explaining the Trinitarian unity C as a prelude for us. The second, he says, is concerning the formation and state of human affairs; and the third contains exclusively what concerns virtue and vice. But in order that what is sought may be easily and quickly found, the index of the chapters, that is, the titles, is arranged alphabetically, and each sought-after chapter will be found, placed under the letter with which it begins; for example, the—
* Eccli. xxiv, 29.
letter alpha, under the letter alpha. And that which begins with beta, under the letter beta; likewise all the other sequences as well. At the end of each letter, there are titles referring elsewhere, concerning which I shall speak briefly in a moment, when I reach those places, clearly demonstrating the utility arising from them. Just as wine tempered with water is sweet and produces a pleasant delight, so too the construction of this whole work, being mixed from the divine Scriptures and the lucubrations of the holy and divinely inspired Fathers, brings great pleasure to those who are studious in reading, and provides much ease in committing things to memory for those who labor at it; and indeed, it provides benefit to all who might encounter it. And if this work has been composed well and properly, this is to be ascribed to help from above. But if it has been done clumsily and not very successfully, this must be attributed to my own infirmity. The name of the whole A collection is *Sacra*. It should also be known that sentences have been collected from the writings of Philo and Josephus, to the glory of our own truth, which is praised even by its adversaries.
Explanation of references
Now it follows that we should have a discussion concerning the transmission of titles, which, although they begin with the same letter, are nevertheless placed and found elsewhere. I shall state what a reference is, and for what reason it was devised. A reference is an expression leading us to where whatever we are searching for is found. This brings great utility to the book: for it not only affords a brief grasp of things, but also cuts short the prolixity of discourse, inasmuch as it does not allow the same things to be repeated, nor cause annoyance to hearers by the frequent iteration of the same matters. B Above all, however, it was devised for those things which are similar, or which are stated in multiple ways concerning one and the same matter. For there are diverse titles in each book with headings [consisting] of four, or perhaps even more names; for example: *Concerning the proud, and the haughty, and the arrogant, and those who are full of empty glory*. For even if these begin with different letters, in terms of their subject matter they are the same. Hence it also came about that they received the placement of terms and words from holy Scripture and the holy Fathers in a common way. And again: *Concerning the rash, and the shameless, and the quick-tempered, and the irascible, and the choleric*. For all these things, too, are one and C the same in their theoretical consideration. And that we might not fall into prolixity by assigning the same readings to things which are distinct only in their vocabulary, and not in their realities, a reference was necessarily devised: by the help and aid of which it is ensured that the titles, or chapters, are published in alphabetical order. Wherefore, those who read the index of letters ought to inspect the references placed beneath it. For the chapter that is sought will be found in one of these. D