COMMENTARY[1]
OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ON
THE EPISTLE OF ST. PAUL THE APOSTLE TO THE GALATIANS
By
St. John Chrysostom
CHAPTER I
VERSE I-3.
"Paul, an Apostle, (not from men, neither through man, but through
Jesus Christ and God the Father, who raised Him from the dead ;) and
all the brethren which are with me, unto the Churches of Galatia: Grace
to you and peace from God the Father, and our Lord Jesus Christ."
The exordium[2] is full of a vehement and lofty
spirit, and not the exordium only, but also, so to speak, the whole
Epistle. For always to address one's disciples with mildness, even when
they need severity is not the part of a teacher but it would be the
part of a corrupter and enemy. Wherefore our Lord too, though He
generally spoke gently to His disciples, here and there uses sterner
language, and at one time pronounces a blessing, at another a rebuke.
Thus, having said to Peter, "Blessed art thou, Simon Barjona," (Matt.
xvi: 17.)and having promised to lay the foundation of the Church upon
his confession, shortly afterwards He says, "Get thee behind Me, Satan:
thou art a stumbling block unto Me." (Matt. xvi: 23.) Again, on another
occasion, "Are ye also even yet without understanding?" (Matt. xv: 16.)
And what awe He inspired them with appears from John's saying, that,
when they beheld Him conversing. with the Samaritan woman, though they
reminded Him to take food, no one ventured to say, "What seekest Thou,
or why speakest thou with her?" (John iv: 27.) Thus taught, and walking
in the steps of his Master, Paul hath varied his discourse according to
the need of his disciples, at one time using knife and cautery, at
another, applying mild remedies. To the Corinthians he says, "What will
ye? shall I come unto you with a rod, or in love, and in a spirit of
meekness?" (I Cor. vi: 21.) but to the Galatians, "O foolish
Galatians." (Gal. iii: 1 .) And not once only, but a second time, also
he has employed this reproof, and towards the conclusion he says with a
reproachful allusion to them, "Let no man trouble me; "(Gal. vi: 17).
but he soothes them again with the words, "My little children, of whom
"I am again in travail:" (Gal. iv: 19.) and so in many other instances.
Now that this Epistle breathes an indignant spirit,
is obvious to every one even on the first perusal; but I must explain
the cause of his anger against the disciples. Slight and unimportant it
could not be, or he would not have used such vehemence. For to be
exasperated by common 'matters is the part of the little-
2
minded, morose, and peevish; just as it is that of the more redolent
and sluggish to lose heart in weighty ones. Such a one was not Paul,
What then was the offence which roused him? it was grave and momentous,
one which was estranging them all from Christ, as he himself says
further on, "Behold, I Paul say unto you, that if ye receive
circumcision, Christ will profit you nothing;" (Gal. v: 2.) and again,
"Ye who would be justified by the Law, ye are fallen away from Grace."
(Gal. v: 4.) What then is this? For it must be explained more clearly.
Some of the Jews who believed, being held down by the preposessions of
Judaism, and at the same time intoxicated by vain-glory, and desirous
of obtaining for themselves the dignity of teachers,. came to the
Galatians, and taught them that the observance of circumcision,
sabbaths, and new-moons, was necessary, and that Paul in abolishing
these things was not to be borne. For, said they, Peter and James and
John, the chiefs of the Apostles and the companions of Christ, forbade
them not. Now in fact they did not forbid these things, but this was
not by way of delivering positive doctrine, but in condescension to the
weakness of the Jewish believers, which condescension paul had no need
of when preaching to the Gentiles; but when he was in Judaea, he
employed it himself[1] also. But these deceivers, by withholding the
causes both of Paul's condescension and that of his brethren, misled
the simpler ones, saying that he was not to be tolerated, for he
appeared but yesterday, while Peter and his colleagues were from the
first,--that he was a disciple of the Apostles, but they of
Christ,--that he was single, but they were many, and pillars of the
Church. They accused him too of acting a part; saying, that this very
man who forbids circumcision observes the rite elsewhere, and preaches
one way to you and another way to others.
Since Paul then saw the whole Galatian people in a
state of excitement, a flame kindled against their Church, and the
edifice shaken and tottering to its fall, filled with the mixed
feelings of just anger and despondency, (which he has expressed in the
words, "I could wish to be present with you now, and to change my
voice, "--Gal. iv: 20. )he writes the Epistle as an answer to these
charges. This is his aim from the very commencement, for the
underminers of his reputation had said, The others were disciples of
Christ but this man of the "Apostles." Wherefore he begins thus, "Paul,
an Apostle not from men, neither through man." For, these
deceivers, as I was saying before, had said that this man was the last
of all the Apostles and was taught by them, for Peter, James, and John,
were both first called, and held a primacy among the disciples, and had
also received their doctrines from Christ Himself; and that it was
therefore fitting to obey them rather than this man; and that they
forbad not circumcision nor the observance of the Law. By this and
similar language and by depreciating Paul, and exalting the honor of
the other Apostles, though not spoken for the sake of praising them,
but of deceiving the Galatians, they induced them to adhere
unseasonably to the Law. Hence the propriety of his commencement. As
they disparaged his doctrine, saying it came from men, while that of
Peter came from Christ, he immediately addresses himself to this point,
declaring himself an apostle "not from men, neither through man." It
was Ananias who baptized him, but it was not he who delivered him from
the way of error and initiated him into the faith; but Christ Himself
sent from on high that wondrous voice, whereby He inclosed him in his
net. For Peter and his brother, and John and his brother, He called
when walking by the seaside, (Matt. iv: 18.) but Paul after His
ascension into heaven. (Acts. ix: 3, 4.) And just as these did not
require a second call, but straightway left their nets and all that
they had, and followed Him, so this man at his first vocation pressed
vigorously forward, waging, as soon as he was baptized, an implacable
war with the jews. In this respect he chiefly excelled the other
Apostles, as he says, "I labored more abundantly than they all;" (I
Cot. xv: 10.) at present, however, he makes no such claim, but is
content to be placed on a level with them. Indeed his eat object was,
not to establish any superiority for himself, but, to overthrow the
foundation of their error. The not being "from men" has reference to
all alike for the Gospel's root and origin is divine, but the not being
"through man" is peculiar to the Apostles; for He called them not by
men's agency, but by His own.[2]
But why does be not speak of his vocation rather
than his apostolate, and say, "Paul" called "not by man?" Because here
lay the whole question; for they said that the office of a teacher had
been committed to him by men, namely by the Apostles, whom therefore it
behooved him to obey. But that it was not entrusted to him by men, Luke
declares in the
3
words, "As they ministered to the Lord, and fasted, the Holy Ghost
said, Separate me Barnabas and Saul." (Acts xiii: 2.)
From this passage it is manifest[1] that the power
of the Son and Spirit is one, for being commissioned by the Spirit, he
says that he was commissioned by Christ. This appears in another place,
from his ascription of the things of God to the Spirit, in the words
which he addresses to the elders at Miletus: "Take heed unto
yourselves, and to all the flock, in the which the Holy Ghost hath made
you bishops." (Acts xx: 28. ) Yet in another Epistle he says, "And God
hath set some in the Church, first Apostles, secondly prophets, thirdly
teachers." (I Cor. xii: 28.) Thus he ascribes indifferently the things
of the Spirit to God, and the things of God to the Spirit. Here too he
stops the mouths of heretics, by the words "through Jesus Christ and
God the Father;" for, inasmuch as they said this term "through" was
applied to the Son as importing inferiority, see what he does. He
ascribes it to the Father, thus teaching us not to prescribe laws to
the ineffable Nature, nor define the degrees of Godhead which belong to
the Father and Son. For to the words "through Jesus Christ" he has
added, "and God the Father;" for if at the mention of the Father alone
he had introduced the phrase "through whom," they might have argued
sophistically that it was peculiarly applicable to the Father, in that
the acts of the Son were to be referred to Him. But he leaves no
opening for this cavil, by mentioning at once both the Son and the
Father, and making his language apply to both. This he does, not as
referring the acts of the Son to the Father, but to show that the
expression implies no distinction of Essence.[2] Further, what can now
be said by those, who have gathered a notion of inferiority from the
Baptismal formula,--from our being baptized into the name of the
Father, Son, and Holy Spirit?[3] For if the Son be inferior because He
is named after the Father, what will they say seeing that, in the
passage before us, the Apostle beginning from Christ proceeds to
mention the Father?--but let us not even utter such a blasphemy, let us
not swerve from the truth in our contention with them; rather let us
preserve, even if they rave ten thousand times, the due measures of
reverence. Since then it would be the height of madness and impiety to
argue that the Son was greater than the Father because Christ was first
named, so we dare not hold that the Son is inferior to the Father,
because He is placed after Him in the Baptismal formula. "Who raised
Him from the dead."
Wherefore is it, O Paul, that, wishing to bring
these Judaizers to the faith, you introduce none of those great and
illustrious topics which occur in your Epistle to the Philippians, as,
"Who, being in the form of God, counted it not a prize to be on an
equality with God," (Phil. ii: 6.) or which you afterwards declared in
that to the Hebrews, "the effulgence of his glory, and the very image
of His substance;" (Heb. i: 3.) or again, what in the opening of his
Gospel the son of thunder sounded forth, "In the beginning was the
Word, and the Word was with God, and the Word was God;" (John i: I.) or
what Jesus Himself oftentimes declared to the Jews, "that His power and
authority was equal to the Father's?" (John v: 19, 27, &c.) Do you
omit all these, and make mention of the economy of His Incarnation
only, bringing forward His cross and dying? "Yes," would Paul answer.
For had this discourse been addressed to those who had unworthy
conceptions of Christ, it would have been well to mention those things;
but, inasmuch as the disturbance comes from persons who fear to incur
punishment should they abandon the Law, he therefore mentions that
whereby all need of the Law is excluded, I mean the benefit conferred
on all through the Cross and the Resurrection. To have said that "in
the beginning was the Word," and that "He was in the form of God, and
made Himself equal with God," and the like, would have declared the
divinity of the Word, but would have contributed nothing to the matter
in hand. Whereas it was highly pertinent thereto to add, "Who raised
Him from the dead," for our chiefest benefit was thus brought to
remembrance, and men in general are less interested by discourses
concerning the majesty of God, than by those which set forth the
benefits which come to mankind. Wherefore, omitting the former topic,
he discourses of the benefits which bad been conferred on us.
But here the heretics insultingly exclaim, "Lo, the
Father raises the Son!" For when once infected, they are wilfully deaf
to all sublimer doctrines; and taking by itself and insisting on what
is of a less exalted nature, and expressed in less exalted terms,
either on account of the Son's humanity, or in honor of the Father, or
for some other temporary purpose, they outrage, I will not say the
Scripture, but themselves. I would fain ask such persons, why they say
this? do they hope to prove the Son weak and powerless to raise one
body?
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Nay, verily, faith in Him enabled the very shadows of those who
believed in Him. to effect the resurrection of the dead. (Acts. v: 15.)
Then believers in Him, though mortal, yet by the very shadows of their
earthly bodies, and by the garments which had touched these bodies,
could raise the dead, but He could not raise Himself? Is not this
manifest madness, a great stretch of folly? Hast thou not heard His
saying, "Destroy this Temple, and in three days I will raise it up?"
(John ii: 19.) and again, "I have power to lay down my life, and I have
power to take it again?" (John x: 18.) Wherefore then is the Father
said to have raised Him up, as also to have done other things which the
Son Himself did? It is in honor of the Father, and in compassion to the
weakness of the hearers. "And all the brethren which are with me." Why
is it that he has on no other occasion in sending an epistle added this
phrase? For either he puts his own name only or that of two or three
others, but here has mentioned the whole number and so has mentioned no
one by name. On what account then does he this?
They made the slanderous charge that he was singular
in his preaching, and desired to introduce novelty in Christian
teaching. Wishing therefore to remove their suspicion, and to show he
had many to support him in his doctrine, he has associated with himself
"the brethren," to show that what he wrote he wrote with their
accord.[1] "Unto the Churches of Galatia."
Thus it appears, that the flame of error had spread
over not one or two cities merely, but the whole Galatian people.
Consider too the grave indignation contained in the phrase, "unto the
Churches of Galatia:" he does not say, "to the beloved" or "to the
sanctified," and this omission of all names of affection or respect,
and this speaking of them as a society merely, without the addition
"Churches of God," for it is simply "Churches of Galatia," is strongly
expressive of deep concern and sorrow. Here at the outset, as well as
elsewhere, he attacks their irregularities, and therefore gives them
the name of "Churches," in order to shame them, and reduce them to
unity. For persons split into many parties cannot properly claim this
appellation, for the name of' "Church" is a name of harmony and concord.
"Grace to you and peace from God the Father, and our
Lord Jesus Christ."
This he always mentions as indispensible, and in
this Epistle to the Galatians especially; for since they were in danger
of falling from grace he prays that they may recover it again, and
since they had come to be at war with God, he beseeches God to restore
them to the same peace. "God the Father."
Here again is a plain confutation of the heretics,
who say that John in the opening of his Gospel, where he says "the Word
was God," used the word <greek>Qeos</greek> without the
article, to imply an inferiority in the Son's Godhead; and that Paul,
where he says that the Son was "in the form of God," did not mean the
Father, because the word <greek>?eos</greek> without
the article. For what can they say here, where Paul says,
<greek>apo</greek> <greek>Qeou</greek>
II<greek>atros</greek>, and not
<greek>epo</greek> <greek>tou</greek>
<greek>?eou</greek>? And it is in no indulgent mood towards
them that he calls God, "Father," but by way of severe rebuke, and
suggestion of the source whence they became sons, for the honor was
vouch-safed to them not through the Law, but through the washing of
regeneration. Thus everywhere, even in his exordium, he scatters traces
of the goodness of God, and we may conceive him speaking thus: "O ye
who were lately slaves, enemies and aliens, what right have ye suddenly
acquired to call God your Father? it was not the Law which conferred
upon you this relationship; why do ye therefore desert Him who brought
you so near to God, and return to your tutor?[2]
But the Name of the Son, as well as that of the
Father, had been sufficient to declare to them these blessings. This
will appear, if we consider the Name of the Lord Jesus Christ with
attention; for it is said, "thou shalt call His Name Jesus; for it is
He that shall save His people from their sins;" (Matt. i: 21.) and the
appellation of" Christ" calls to mind the unction of the Spirit. Ver 4.
"Who gave himself for our sins."[3] Thus it appears, that the ministry
which He undertook was free and uncompelled; that He was delivered up
by Himself, not by another. Let not therefore the words of John, "that
the Father gave His only-begotten Son" (Jo. iii: 16.) for us, lead you
to derogate from the dignity of the Only-begotten, or to infer
therefrom that He is only human. For the Father is said to have given
Him, not as implying that the Son's ministry was a servile one, but to
teach us that it seemed good to the Father, as Paul too has shown in
the immediate context: "according to the will of our God, and Father."
He says not
5
"by the command," but "according to the will, " for inasmuch as there
is an unity of will in the Father and the Son, that which the Son
wills, the Father wills also.
"For our sins,[1] says the Apostle; we had pierced
ourselves with ten thousand evils, and had deserved the gravest
punishment; and the Law not only did not deliver us, but it even
condemned us, making sin more manifest, without the power to release us
from it, or to stay the anger of God. But the Son of God made this
impossibility possible for he remitted our sins, He restored us from
enmity to the condition of friends, He freely bestowed on us numberless
other blessings.
Ver. 4. "That He might deliver us out of this
present evil world."
Another class of heretics[2] seize upon these words
of Paul, and pervert his testimony to an accusation of the present
life. Lo, say they, he has called this present world evil, and pray
tell me what does "world" [age] <greek>aiwn</greek> mean
but time measured by days and seasons? Is then the distinction of days
and the course of the sun evil? no one would assert this even if he be
carried away to the extreme of unreasonableness. "But" they say, "it is
not the 'time,' but the present ' life,' which he hath called evil.'"
Now the words themselves do not in fact say this; but the heretics do
not rest in the words, and frame their charge from them, but propose to
themselves a new mode of interpretation. At least therefore they must
allow us to produce our interpretation, and the rather in that it is
both pious and rational. We assert then that evil cannot be the cause
of good, yet that the present life is productive of a thousand prizes
and rewards. And so the blessed Paul himself extols it abundantly in
the words, "But if to live in the flesh, if this is the fruit of my
work, then what I shall choose I wont not;" (Phil. i: 22.) and then
placing before himself the alternative of living upon earth, and
departing and being with Christ, he decides for the former. But were
this life evil, he would not have thus spoken of it, nor could any one,
however strenuous his endeavor, draw it aside into the service of
virtue. For no one would ever use evil for good, fornication for
chastity, envy for benevolence. And so, when he says, that "the
mind of the flesh is not subject to the law of God, neither indeed can
it be, (Rom. viii: 7.) he means that vice, as such, cannot become
virtue; and the expression, "evil world," must be understood to mean
evil actions, and a depraved moral principle. Again, Christ came not to
put us to death and deliver us from the present life in that sense, but
to leave us in the world, and prepare us for a worthy participation of
our heavenly abode. Wherefore He saith to the Father, "And these are in
the world, and I come to Thee; I pray not that Thou shouldest take them
from the world, but that Thou shouldest keep them from the evil," (Jo.
xvii: 11, 15.) i.e., from sin. Further, those who will not allow this,
but insist that the present life is evil, should not blame those who
destroy themselves; for as he who withdraws himself from evil is not
blamed, but deemed worthy of a crown, so he who by a violent death, by
hanging or otherwise, puts an end to his life, ought not to be
condemned. Whereas God punishes such men more than murderers, and we
all regard them with horror, and justly; for if it is base to destroy
others, much more is it to destroy one's self. Moreover, if this life
be evil, murderers would deserve a crown, as rescuing us from evil.
Besides this, they are caught by their own words, for in that they
place the sun in the first, and the moon in the second rank of their
deities, and worship them as the givers of many goods, their statements
are contradictory. For the use of these and the other heavenly bodies,
is none other than to contribute to our present life, which they say is
evil, by nourishing and giving light to the bodies of men and animals
and bringing plants to maturity. How is it then that the constitution
of this "evil life is so ministered to by those, who according to you
are gods? Gods indeed they are not, far from it, but works of God
created for our use; nor is this world evil. And if you tell me of
murderers, of adulterers, of tomb-robbers, these things have nothing to
do with the present life, for these offences proceed not from that life
which we live in the flesh, but from a depraved will. For, if they were
necessarily connected with this life, as embraced in one lot with it,
no man would be free or pure from them, for no man can escape the
characteristic accidents of humanity, such as, to eat and drink, to
sleep and grow, to hunger and thirst, to be born and die, and the like;
no man can ever become superior to these, neither sinner nor just man,
king nor peasant, We all are subject to the necessity of nature. And so
if vice were an essential element of this life, no one could avoid it,
any more than the things just mentioned. And let me not be told that
good men are rare, for natural necessity is insuperable by all, so that
as long as one virtuous man shall be found, my argument will in no wise
be invalidated. Miserable, wretched man! what is it thou sayest? Is
this life evil, wherein we have learnt to know God, and meditate on
6
things to come, and have become angels instead of men, and take part in
the choirs of the heavenly powers? What other proof do we need of an
evil and .depraved mind?
"Why then," they say, "does Paul call the, present
life evil?" In calling the present world [age] evil, he has
accommodated himself to our usage, who are wont to say, "I have had a
bad day," thereby complaining not of the time itself, Out of actions or
circumstances And so Paul in complaining of evil principles of action
has used these customary forms of speech; and he shows that Christ hath
both delivered us from our offences, and secured us for the future. The
first he has declared in the words, "Who gave Himself for our sins;"
and by adding, "that He might deliver us out of this present evil
world," he has pronounced our future safety. For neither of these did
the Law avail, but grace was sufficient for both.
Ver. 4. "According to the will of our God and
Father."[1]
Since they were terrified by their notion that by
deserting that old Law and adhering to the new, they should disobey
God, who gave the Law, he corrects their error, and says, that this
seemed good to the Father also: and not simply "the Father," but "our
Father," which he does in order to affect them by showing that Christ
has made His Father our Father.
Ver. 5. "To whom be the glory for ever and ever.
Amen."
This too is new and unusual, for we never find the
word, "Amen" placed at the beginning of an Epistle, but a good way on;
here, however he has it in his beginning,. to show that what he had
already said contained a sufficient charge against the Galatians, and
that his argument was complete, for a manifest offence does not require
an elaborate crimination. Having spoken of the Cross, and Resurrection,
of redemption from sin and security for the future, of the purpose of
the Father, and the will of the Son, of grace and peace and His whole
gift, he concludes with an ascription of praise.
Another reason for it is the exceeding astonishment
into which he was thrown by the magnitude of the gift, the
superabundance of the grace, the consideration who we were, and what
God had wrought, and that at once and in a single moment of time.
Unable to express this in words, he breaks out into a doxology, sending
up for the whole world an eulogium, not indeed worthy of the subject,
but such as was possible to him. Hence too he proceeds to use more
vehement language; as if greatly kindled by a sense of the Divine
benefits, for having said, "To whom be the glory for ever and ever,
Amen," he commences with a more severe reproof.
Ver. 6. "I marvel that ye are so quickly[1]
removing[2] front Him that called you in the grace of Christ, unto a
different Gospel."
Like the Jews who persecuted Christ, they imagined
their observance of the Law was acceptable to the Father, and he
therefore shows that in doing this they displeased not only Christ, but
the Father also, for that they fell away thereby not from Christ only,
but from the Father also. As the old covenant was given not by the
Father only, but also by the Son, so the covenant of grace proceeded
from the Father as well as the Son, and Their every act is common: "All
things whatsoever the Father hath are Mine." (John xv: 16.) By saying
that they had fallen off from the Father, he brings a twofold charge
against them, of an apostasy, and of an immediate apostasy. The
opposite extreme a late apostasy, is also blameworthy, but he who falls
away at the first onset, and in the very skirmishing, displays an
example of the most extreme cowardice, of which very thing he accuses
them also saying: "How is this that your seducers need not even time
for their designs, but the first approaches suffice for your overthrow
and capture? And what excuse can ye have? If this is a crime among
friends, and he who deserts old and useful associates is to be
condemned, consider what punishment he is obnoxious to who revolts from
God that called him." He says," I marvel," not only byway of reproof,
that after such bounty, such a remission of their sins, such
overflowing kindness, they had deserted to the yoke of servitude, but
also in order to show, that the opinion he had had of them was a
favorable and exalted one. For, had he ranked them among ordinary and
easily deceived persons, he would not have felt surprise. "But since
you," he says, "are of the noble sort and have suffered, much, I do
marvel." Surely this was enough to recover and lead them back to their
first expressions. He alludes to it also in the middle of the Epistle,
"Did ye suffer so many things in vain? if it be indeed in vain." (Gal.
iii: 4.) "Ye are removing;" he says not, "ye are removed," that is, "I
will not believe or suppose that your seduction is complete;" this is
the language of one about to recover them, which further on he
expresses yet more clearly in the words, "I have confidence to you-ward
in the Lord that ye will be none otherwise minded." (Gal. v: 10.)
"From Him that called you in the grace of Christ."
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The calling is from the Father, but the cause of it
is the Son. He it is who hath brought about reconciliation and bestowed
it as a gift, for we were not saved by works in righteousness: or I
should rather say that these blessings proceed from Both ; as He says,
"Mine are Thine, and Thine are Mine." (John xvii: 10.) He says not "ye
are removing from the Gospel" but "from God who called you," a more
frightful expression, and more likely to affect them. Their seducers
did not act abruptly but gradually, and while they removed them from
the faith in fact, left names unchanged. It is the policy of Satan not
to set his snares in open view; had they urged them to fall away from
Christ, they would have been shunned as deceivers and corrupters, but
suffering them so far to continue in the faith, and putting upon their
error the name of the Gospel, without fear they undermined the building
employing the terms which they used as a sort of curtain to conceal the
destroyers themselves. As therefore they gave the name of Gospel to
this their imposture, he contends against the very name, and boldly
says, "unto a different Gospel,"--
Ver. 7. "Which is not another Gospel." And
justly, for there is not another.[1] Nevertheless the Marcionites[2]
are misled by this phrase, as diseased persons are injured even by
healthy food, for they have seized upon it, and exclaim, "So Paul
himself has declared there is no other Gospel." For they do not allow
all the Evangelists, but one only, and him mutilated and confused
according to their, pleasure. Their explanation of the words,
"according to my Gospel and the preaching of Jesus Christ," (Rom. xvi:
25.) is sufficiently ridiculous; nevertheless, for the sake of those
who are easily seduced, it is necessary to refute it. We assert,
therefore, that, although a thousand Gospels were written, if the
contents of all were the same, they would still be one, and their unity
no wise infringed by the number of writers. So, on the other hand, if
there were one writer only, but he were to contradict himself, the
unity of the things written would be destroyed. For the oneness of a
work depends not on the number of its authors, but on the agreement or
contra-dictoriness of its contents. Whence it is clear that the four
Gospels are one Gospel; for, as the four say the same thing, its
oneness is preserved by the harmony of the contents, and not impaired
by the difference of persons. And Paul is not now speaking of the
number but of the discrepancy of the things spoken. With justice might
they lay hold of this expression, if the Gospels of Matthew and Luke
differed in the signification of their contents, and in their doctrinal
accuracy; but as they are one and the same, let them cease being
senseless and pretending to be ignorant of these things which are plain
to the very children.
Ver. 7. "Only there are some that trouble you, and
would pervert the Gospel of Christ."
That is to say, ye will not recognize another
Gospel, so long as your mind is sane, so long as your vision
remains healthy, and free from distorted and imaginary phantoms. For as
the disordered eye mistakes the object presented to it, so does the
mind when made turbid by the confusion of evil thoughts. Thus the
madman confounds objects; but this insanity is more
dangerous than a physical malady, for it works injury not in the
regions of sense, but of the mind ; it creates confusion not in
the organ of bodily vision, but in the eye of the understanding.
"And would[3] pervert the Gospel of Christ."
They had, in fact, only introduced one or two commandments,
circumcision and the observance of days, but he says that the Gospel
was subverted, in order to show that a slight adulteration vitiates the
whole. For as he who but partially pares away the image on a royal coin
renders the whole spurious, so he who swerves ever so little from the
pure faith, soon proceeds from this to graver errors, and becomes
entirely corrupted. Where then are those who charge us with being
contentious in separating from heretics, and say that there is no real
difference between us except what arises from our ambition? Let them
hear Paul's assertion, that those who had but slightly innovated,
subverted the Gospel. Not to say that the Son of God is a created
Being, is a small matter. Know you not that even under the elder
covenant, a man who gathered sticks on the sabbath, and transgressed a
single commandment, and that not a great one, was punished with death?
(Num. xv: 32, 36.) and that Uzzah, who supported the Ark when on the
point of being overturned, was struck suddenly dead, because he had
intruded upon an office which did not pertain to him? (2 Sam. vi: 6,
7.) Wherefore if to transgress the sabbath, and to touch the falling
Ark, drew down the wrath of God so signally as to deprive the offender
of even a momentary respite, shall he who corrupts unutterably awful
doctrines find excuse and par-
8
don? Assuredly not. A want of zeal in small matters is the cause of all
our calamities; and because slight errors escape fitting correction,
greater ones creep in. As in the body, a neglect of wounds generates
fever, mortification, and death; so in the soul, slight evils
overlooked open the door to graver ones. It is accounted a trivial
fault that one man should neglect fasting; that another, who is
established in the pure faith, dissembling on account of circumstances,
should surrender his bold profession of it, neither is this anything
great or dreadful; that a third should be irritated, and threaten to
depart from the true faith, is excused on the plea of passion and
resentment. Thus a thousand similar errors are daily introduced into
the Church, and we are become a laughing-stock to Jews and Greeks,
seeing that the Church is divided into a thousand parties. But if a
proper rebuke had at first been given to those who attempted slight
perversions, and a deflection from the divine oracles, such a
pestilence would not have been generated, nor such a storm have seized
upon the Churches. You will now understand why Paul calls circumcision
a subversion of the Gospel. There are many among us now, who fast on
the same day as the Jews, and keep the sabbaths in the same manner; and
we endure it nobly or rather ignobly and basely. And why do I speak of
Jews seeing that many Gentile customs are observed by some among us;
omens, auguries, presages, distinctions of days, a curious attention to
the circumstances of their children's birth, and, as soon as they are
born, tablets with impious inscriptions are placed upon their unhappy
heads, thereby teaching them from the first to lay aside virtuous
endeavors, and drawing part of them at least under the false domination
of fate.[1] But if Christ in no way profits those that are circumcised,
what shall faith hereafter avail to the salvation of those who have
introduced such corruptions? Although circumcision was given by God,
yet Paul used every effort to abolish it, because its unseasonable
observance was injurious to the Gospel. If then he was so earnest
against the undue maintenance of Jewish customs, what excuse can we
have for not abrogating Gentile ones? Hence our affairs are now in
confusion and trouble, hence have our learners being filled with pride,
reversed the order of things throwing every thing into confusion, and
their discipline having been neglected by us their governors, they
spurn our reproof however gentle. And yet if their superiors were even
more worthless and full of numberless evils, it would not be right for
the disciple to disobey. It is said of the Jewish doctors, that as they
sat in Moses' seat, their disciples were bound to obey them, though
their works were so evil, that the Lord forbad His disciples to imitate
them. What excuse therefore is there for those who insult and trample
on men, rulers of the Church, and living, by the grace of God, holy
lives? If it be unlawful for us to judge each other, much more is it to
judge our teachers.
Ver. 8, 9. "But though we, or an angel from heaven,
should preach unto you any Gospel other than that which we preached
unto you, let him be anathema."
See the Apostle's wisdom; to obviate the objection
that he was prompted by vainglory to applaud his own doctrine, he
includes himself also in his anathema; and as they betook themselves to
authority, that of James and John, he mentions angels also saying,
"Tell me not of James and John; if one of the most exalted angels of
heaven corrupt the Gospel, let him be anathema." The phrase "of heaven"
is purposely added, because priests are also called angels. "For the
priest's lips should keep knowledge, and they should seek the law at
his mouth: for he is the messenger [angel] of the Lord of hosts." (Mal.
ii: 7.) Lest therefore it should be thought that priests are here
meant, by the term "angels," he points out the celestial intelligences
by the addition, "from heaven." And he says not, if they preach a
contrary Gospel, or subvert the whole of the true one, let them be
anathema; but, if they even slightly vary, or incidentally disturb, my
doctrine. "As we have said before, so say I now again." That his words
might not seem to be spoken in anger, or with exaggeration, or with
recklessness he now repeats them.[2] Sentiments may perhaps change,
when an expression has been called forth by anger, but to repeat it a
second time proves that it is spoken advisedly, and was previously
approved by the judgment. When Abraham was requested to send Lazarus,
he replied, "They have Moses and the Prophets; let them hear them: if
they hear them not, neither will they be persuaded, if one rise from
the dead." ( Luke xvi: 31.) And Christ introduces Abraham thus
speaking, to show that He would have the Scriptures accounted more
worthy of credence, even than one raised from the dead: Paul too, (and
when I say Paul, I mean Christ, who directed his mind,)prefers them
before an angel come down from heaven. And justly, for the angels,
though mighty, are but servants and ministers, but the Scriptures were
all written and sent, not by servants, but
9
by God the Lord of all. He says, if "any man" preach another Gospel to
you than that which we have preached,--not "if this or that man:" and
herein appears his prudence, and care of giving offence, for what
needed there still any mention of names, when he had used such
extensive terms as to embrace all, both in heaven and earth? In that he
anathemized evangelists and angels, he included every dignity, and his
mention of himself included every intimacy and affinity. "Tell me not,"
he exclaims, "that my fellow-apostles and colleagues have so spoken; I
spare not myself if I preach such doctrine." And he says this not as
condemning the Apostles for swerving from the message they were
commissioned to deliver; far from it, (for he says, whether we or they
thus preach; ) but to show, that in the discussion of truth the dignity
of persons is not to be considered.
Ver. 10. "For[1] am I now persuading men: or God?"
or am I seeking to please men? if I were still pleasing men, I should
not be a servant of Christ."
Granting, says he, that I might deceive you by these
doctrines, could I deceive God, who knows my yet unuttered thoughts,
and to please whom is my unceasing endeavor? See here the Apostolical
spirit, the Evangelical loftiness! So too he writes to the Corinthians,
"For we are not again commending ourselves unto you, but speak as
giving you occasion of glorying;" (2 Cor. v: 12.) and again, "But with
me it is a very small thing that I should be judged of you, or of man's
judgment." (I Cor. iv: 3.) For since he is compelled to justify himself
to his disciples, being their teacher, he submits to it; but he is
grieved at it, not on account of chagrin, far from it, but on account
of the instability of the minds of those led away and on account of not
being fully trusted by them. Wherefore Paul now speaks, as it were,
thus:--Is my account to be rendered to you? Shall I be judged by men?
My account is to God, and all my acts are with a view to that
inquisition, nor am I so miserably abandoned as to pervert my doctrine,
seeing that I am to justify what I preach before the Lord of all.
He thus expressed himself, as much with a view of
withstanding their opinions, as in self-defence; for it becomes
disciples to obey, not to judge, their master. But now, says he, that
the order is reversed, and ye sit as judges, know that I am but little
concerned to defend myself before you; all, I do for God's sake, and in
order that I may answer to Him concerning my doctrine. He who wishes to
persuade men, is led to act tortuously and insincerely, and to employ
deceit and falsehood, in order to engage the assent of his hearers. But
he who addresses himself to God, and desires to please Him, needs
simplicity and purity of mind, for God cannot be deceived. Whence it is
plain that I have thus written to you not from the love of rule, or to
gain disciples, or to receive honor at your hands. My endeavor has been
to please God, not man. Were it otherwise, I should still consort with
the Jews,[2] still persecute the Church, I who have cast off my country
altogether, my companions, my friends, my kindred, and all my
reputation, and taken in exchange for these, persecution, enmity,
strife, and daily-impending death, have given a signal proof that I
speak not from love of human applause. This he says, being about to
narrate his former life, and sudden conversion, and to demonstrate
clearly that it was sincere. And that they might not be elevated by a
notion that he did this by way of self-vindication to them, he
premises, "For do I now persuade men?" He well knew how, on a fitting
occasion, to correct his disciples, in a grave and lofty tone:
assuredly he had other sources whence to demonstrate the truth of his
preaching,--by signs and miracles, by dangers, by prisons, by daily
deaths, by hunger and thirst, by nakedness, and the like. Now however
that he is speaking not of false apostles, but of the true, who had
shared these very perils, he employs another method. For when his
discourse was pointed towards false apostles, he institutes a
comparison by bringing forward his endurance of danger, saying, "Are
they ministers of Christ? (I speak as one beside himself) I more; in
labors more abundantly, in prisons more abundantly, in stripes above
measure, in deaths oft." (2 Cor. xi: 23.) But now he speaks of his
former manner of life and says,
Ver. 11, 12. "For[3] I make known to you, brethren,
as touching the Gospel which was preached by me that it is not after
man. For neither did I receive it from man, nor was I taught it, but it
came to me through revelation of Jesus Christ."
You observe how sedulously he affirms that he was
taught of Christ, who Himself, without human intervention, condescended
to reveal to him all knowledge. And if he were asked for his proof that
God Himself thus immediately revealed to him these ineffable mysteries,
he would instance his former manner of life, arguing that his
conversion would not have been so
10
sudden, had it not been by Divine revelation. For when men have been
vehement and eager on the contrary side, their conviction, if it is
effected by human means, requires much time and ingenuity. It is clear
therefore that he, whose conversion is sudden, and who has been sobered
in the very height of his madness, must have been vouchsafed a Divine
revelation and teaching, and so have at once arrived at complete
sanity. On this account he is obliged to relate his former life, and to
call the Galatians as witnesses of past events. That the Only-Begotten
Son of God had Himself from heaven vouchsafed to call me, says he, you
who were not present, could not know, but that I was a persecutor you
do know. For my violence even reached your ears, and the distance
between Palestine and Galatia is so great, that the report would not
have extended thither, had not my acts exceeded all bounds and
endurance. Wherefore he says,
Ver. 13. "For[1] ye have heard of my manner of life
in time past in the Jews' religion, how that beyond measure I
persecuted the Church of God, and made havoc of it."
Observe how he shrinks not from aggravating each
point; not saying simply that he "persecuted" but "beyond measure," and
not only "persecuted" but "made havoc of it," which signifies an
attempt to extinguish, to pull down, to destroy, to annihilate, the
Church.
Ver. 14. "And I advanced in the Jews' religion
beyond many of mine own age among my countrymen, being more exceedingly
zealous for the traditions of my fathers."
To obviate the notion that his persecution arose
from passion, vain-glory, or enmity, he shows that he was actuated by
zeal, not indeed "according to knowledge," (Rom. x: 2.) still by a
zealous admiration of the traditions of his fathers. This is his
argument;[2]--if my efforts against the Church sprung not from human
motives, but from religious though mistaken zeal, why should I be
actuated by vain-glory, now that I am contending for the Church, and
have embraced the truth? If it was not this motive, but a godly zeal,
which possessed me when I was in error, much more now that I have come
to know the truth, ought I to be free from such a suspicion. As soon as
I passed over to the doctrines of the Church I shook off my Jewish
prejudices, manifesting on that side a zeal still more ardent; and this
is a proof that my conversion is sincere, and that the zeal which
possesses me is from above. What other inducement could I have to make
such a change, and to barter honor for contempt, repose for peril,
security for distress? none surely but the love of truth.
Ver. 15, 16. "But when it was the good pleasure of
God, Who separated me, even 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, immediately I conferred not with flesh and blood."
Here his object is to show, that it was by some
secret providence that he was left for a time to himself. For if he was
set apart from his mother's womb to be an Apostle and to be called to
that ministry, yet was not actually called till that juncture, which
summons he instantly obeyed, it is evident that God had some hidden
reason for this delay. What this purpose was, you are perhaps eager to
learn from me, and primarily, why he was not called with the twelve.
But in order not to protract this discourse by digressing from that
which is more pressing, I must entreat your love not to require all
things from me, but to search for it by yourselves, and to beg of God
to reveal it to you. Moreover I partly discussed this subject when I
discoursed before you on the change of his name from Saul to Paul;
which, if you have forgotten, you will fully gather from a perusal of
that volume.[3] At present let us pursue the thread of our discourse,
and consider the proof he now adduces that no natural event had
befallen him,--that God Himself had providentially ordered the
occurrence. "And called me through His grace."
God indeed says that He called him on account of his
excellent capacity, as He said to Ananias, "for he is a chosen vessel
unto Me, to bear my name before the Gentiles, and kings," (Acts ix:
15.) that is to say, capable of service, and the accomplishment of
great deeds. God gives this as the reason for his call. But he himself
everywhere ascribes it to grace, and to God's inexpressible mercy, as
in the words, "Howbeit for this cause I obtained mercy," not that I was
sufficient or even serviceable, but "that in me as chief might Jesus
Christ show forth all His long-suffering, for an ensample of them which
should hereafter believe on Him unto eternal life." (I Tim. i: 16.)
Behold his overflowing humility; I obtained mercy, says he, that no one
might despair, when the worst of men had shared His bounty. For this is
the force of the words, "that He might show forth all His
long-suffering for an ensample of them which should hereafter believe
on Him."
"To reveal His Son[4] in me."
11
Christ says in another place, "No one knoweth who
the Son is, save the Father; and who the Father is, save the Son, and
he to whomsoever the Son willeth to reveal Him." (Luke x: 22.) You
observe that the Father reveals the Son, and the Son the Father; so it
is as to Their glory, the Son glorifies the Father, and the Father the
Son; "glorify Thy Son, that the Son may glorify Thee," and, "as I have
glorified Thee." (John xvii: 1, 4.) But why does he say, "to reveal His
Son in me," and not "to me?" it is to signify, that he had not only
been instructed in the faith by words, but that he was richly endowed
with the Spirit;--that the revelation had enlightened his whole soul,
and that he had Christ speaking within him.[1]
"That I might preach Him among the Gentiles." For
not only his faith, but his election to the Apostolic office proceeded
from God. The object, says he, of His thus specially revealing Himself
to me, was not only that I might myself behold Him, but that I might
also manifest Him to others. And he says not merely, "others," but,
"that I might preach Him among the Gentiles," thus touching beforehand
on that great ground of his defence which lay in the respective
characters of the disciples; for it was necessary to preach differently
to the Jews and tO the heathen.
"Immediately I conferred not with flesh and
blood."
Here he alludes to the Apostles, naming them after
their physical nature; however, that he may have meant to include all
mankind, I shall not deny.[2]
Ver. 17. "Neither went I up to Jerusalem to them
which were Apostles before me."
These words weighed by themselves seem to breath an
arrogant spirit, and to be foreign to the Apostolic temper. For to give
one's suffrage for one's self, and to admit no man to share one's
counsel, is a sign of folly. It is said, "Seest thou a man wise in his
own conceit? there is more hope of a fool than of him ;" (Prov: xxvi:
12.) and, "Woe unto them that are wise in their own eyes, and prudent
in their own sight!" (Isa. v: 21.) and Paul himself in another place,
"Be not wise in your own conceits." (Rom. xii: 16.) Surely one who had
been thus taught, and had thus admonished others, would not fall into
such an error, even were he an ordinary man; much less then Paul
himself. Nevertheless, as I said, this expression nakedly considered
may easily prove a snare and offence to many hearers. But if the cause
of it is subjoined, all will applaud and admire the speaker. This then
let us do; for it is not the right course to weigh the mere words, nor
examine the language by itself, as many errors will be the consequence,
but to attend to the intention of the writer. And unless we pursue this
method m our own discourses, and examine into the mind of the speaker,
we shall make many enemies, and every thing will be thrown into
disorder. Nor is this confined to words, but the same result will
follow, if this rule is not observed in actions. For surgeons often cut
and break certain of the bones; so do robbers; yet it would
be miserable indeed not to be able to distinguish one from the other.
Again, homicides and martyrs, when tortured, suffer the same pangs, yet
is the difference between them great. Unless we attend to this rule, we
shall not be able to discriminate in these matters; but shall call
Elijah and Samuel and Phineas homicides, and Abraham a son-slayer; that
is, if we go about to scrutinize the bare facts, without taking into
account the intention of the agents. Let us then inquire into the
intention of Paul in thus writing, let us consider his scope, and
general deportment towards the Apostles, that we may arrive at his
present meaning. Neither formerly, nor in this case, did he speak with
a view of disparaging the Apostles or of extolling himself, (how so?
when he included himself under his anathema?) but always in order to
guard the integrity of the Gospel. Since the troublers of the Church
said that they ought to obey the Apostles who suffered these
observances, and not Paul who forbade them, and hence the Judaizing
heresy had gradually crept in, it was necessary for him manfully to
resist them, from a desire of repressing the arrogance of those who
improperly exalted themselves, and not of speaking ill of the Apostles.
And therefore he says, "I conferred not with flesh and blood;" for it
would have been extremely absurd for one who had been taught by God,
afterwards to refer himself to men. For it is right that he who learns
from men should in turn take men as his counsellors. But he to whom
that divine and blessed voice had been vouchsafed, and who had been
fully instructed by Him that possesses all the treasures of wisdom,
wherefore should he afterwards confer with men? It were meet that he
should teach, not be taught by them. Therefore he thus spoke, not
arrogantly, but to exhibit the dignity of his own commission. "Neither
went I up," says he, "to Jerusalem to them which were Apostles before
me." Because they were continually repeating that the Apostles were
before him, and were called before him, he says, "I went not up to
them." Had it been needful for him to communicate with them, He, who
revealed to him his commission, would have given him this injunction.
12
Is it true, however, that he did not go up thither?[1] nay, he went up,
and not merely so, but in order to learn somewhat of them. When a
question arose on our present subject in the city of Antioch, in the
Church which had from the beginning shown so much zeal, and it was
discussed whether the Gentile believers ought to be circumcised, or
were under no necessity to undergo the rite, this very Paul himself and
Silas[2] went up. How is it then that he says, I went not up, nor
conferred? First, because he went not up of his own accord, but was
sent by others; next, because he came not to learn. but to bring others
over. For he was from the first of that opinion, which the Apostles
subsequently ratified,that circumcision was unnecessary. But when these
persons deemed him unworthy of credit and applied to those at Jerusalem
he went up not to be farther instructed, but to convince the
gain-sayers that those at Jerusalem agreed with him. Thus he perceived
from the first the fitting line of conduct, and needed no teacher, but,
primarily and before any discussion, maintained without wavering what
the Apostles, after much discussion, (Acts xv: 2,7.) subsequently
ratified. This Luke shows by his own account, that Paul argued much at
length with them on this subject before he went to Jerusalem. But since
the brethren chose to be informed on this subject, by those at
Jerusalem, he went up on their own account, not on his own. And his
expression, "I went not up," signifies that he neither went at the
outset of his teaching, nor for the purpose of being instructed. Both
are implied by the phrase, "Immediately I conferred not with flesh and
blood." He says not, "I conferred," merely, but, "immediately;" and his
subsequent journey was not to gain any additional instruction. Ver. 17.
"But I went away into Arabia."
Behold a fervent soul! he longed to occupy regions
not yet tilled, but lying in a wild state. Had he remained with the
Apostles, as he had nothing to learn, his preaching would have been
straitened, for it behooved them to spread the word every where. Thus
this blessed man, fervent in spirit, straightway undertook to teach
wild barbarians,[3] choosing a life full of battle and labor. Having
said, "I went into Arabia," he adds, "and again I returned unto
Damascus." Here observe his humility; he speaks not of his successes,
nor of whom or of how many he instructed. Yet such was his zeal
immediately on his baptism, that he confounded the Jews, and so
exasperated them, that they and the Greeks lay in wait for him with a
view to kill him. This would not have been the case, had he not greatly
added to the numbers of the faithful; since they were vanquished in
doctrine, they had recourse to murder, which was a manifest sign of
Paul's superiority. But Christ suffered him not to be put to death,
preserving him for his mission. Of these successes, however, he says
nothing, and so in all his discourses, his motive is not ambition, nor
to be honored more highly than the Apostles, nor because he is
mortified at being lightly esteemed, but it is a fear lest any
detriment should accrue to his mission. For he calls himself, "one born
out of due time," and, "the first of sinners," and "the last of the
Apostles," and, "not meet to be called an Apostle." And this he said,
who had labored more than all of them; which is real humility; for he
who, conscious of no excellence, speaks humbly of himself, is candid
but not humble; but to say so after such trophies, is to be practised
in self-control.
Ver. 17. "And again I returned unto Damascus."
But what great things did he not probably achieve in
this city? for he tells us that the governor under Aretas the king set
guards about the whole of it, hoping to entrap this blessed man. Which
is a proof of the strongest kind that he was violently persecuted by
the Jews. Here, however, he says nothing of this, but mentioning his
arrival and departure is silent concerning the events which there
occurred, nor would he have mentioned them in the place I have referred
to, (2 Cor. xi: 32.) had not circumstances required their narration.
Ver. 18. "Then after three years I went up to
Jerusalem[4] to visit Cephas."
What can be more lowly than such a soul? After such
successes, wanting nothing of Peter, not even his assent, but being of
equal dignity with him, (for at present I will say no more,) he comes
to him as his elder and superior. And the only object of this journey
was to visit Peter; thus he pays due respect to the Apostles, and
esteems himself not only not their better but not their equal. Which is
plain from this journey, for Paul was induced to visit Peter by the
same feeling from which many of our brethren sojourn with holy men: or
rather by a humbler feeling for they do so for their own benefit, but
this blessed man, not for his own instruction or correction, but merely
for the sake of
13
beholding and honoring Peter by his presence. He says, "to visit
Peter;" he does not say to see, (<greek>idein</greek>,) but
to visit and survey, (<greek>istorhsai</greek>,) a word
which those, who seek to become acquainted with great and splendid
cities, apply to themselves. Worthy of such trouble did he consider the
very sight of Peter; and this appears from the Acts of the Apostles
also. (Acts xxi: 17, 18 etc.) For on his arrival at Jerusalem, on
another occasion, after having converted many Gentiles, and, with
labors far surpassing the rest, reformed and brought to Christ
Pamphylia, Lycaonia, Cilicia, and all nations in that quarter of the
world, he first addresses himself with great humility to James, as to
his elder and superior. Next he submits to his counsel, and that
counsel contrary to this Epistle. "Thou seest, brother, how many
thousands there are among the Jews of them which have believed;
therefore shave thy head, and purify thyself." (Acts xxi: 20 f.)
Accordingly he shaved his head, and observed all the Jewish ceremonies;
for where the Gospel was not affected, he was the humblest of all men.
But where by such humility he saw any injured, he gave up that undue
exercise of it, for that was no longer to be humble but to outrage and
destroy the disciples.
Ver. 18. "And tarried with him fifteen days." To
take a journey on account of him was a mark of respect; but to remain
so many days, of friendship and the most earnest affection.[1]
Ver. 19. "But other of the Apostles saw I none, save
James,[2] the Lord's brother."
See what great friends he was with Peter especially;
on his account he left his home, and with him he tarried. This I
frequently repeat, and desire you to remember, that no one, when he
hears what this Apostle seems to have spoken against Peter, may
conceive a suspicion of him. He premises this, that when he says, "I
resisted Peter," no one may suppose that these words imply enmity and
contention; for he honored and loved his person more than all and took
this journey for his sake only, not for any of the others. "But other
of the Apostles saw I none, save James." "I saw him merely, I did not
learn from him," he means. But observe how honorably he mentions him,
he says not "James" merely, but adds this illustrious title, so free is
he from all envy. Had he only wished to point out whom he meant, he
might have shown this by another appellation, and called him the son of
Cleophas, as the Evangelist does.[3] But as he considered that he had a
share in the august titles of the Apostles, he exalts himself by
honoring James; and this he does by calling him "the Lord's brother,"
although he was not by birth His brother, but only so reputed. Yet this
did not deter him from giving the title; and in many other instances he
displays towards all the Apostles that noble disposition, which
beseemed him.
Ver. 20. "Now touching the things which I write unto
you, behold, before God, I lie not."
Observe throughout the transparent humility of this
holy soul; his earnestness in his own vindication is as great as if he
had to render an account of his deeds, and was pleading for his life in
a court of justice.
Ver. 21. "Then I came into the regions of Syria and
Cilicia."[4]
After his interview with Peter, he resumes his
preaching and the task which lay before him, avoiding Judaea, both
because of his mission being to the Gentiles, and of his unwillingness
to "build upon another man's foundation." Wherefore there was not even
a chance meeting, as appears from what follows.
Ver. 22, 23. "And I was still unknown by face unto
the Churches of Judaea; but they only heard say, he that once
persecuted us now preacheth the faith of which he once made havoc."
What modesty in thus again mentioning the facts of
his persecuting and laying waste the Church, and in thus making
infamous his former life, while he passes over the illustrious deeds he
was about to achieve! He might have told, had he wished it, all his
successes, but he mentions none of these and stepping with one word
over a vast expanse, he says merely, "I came into the regions of Syria
and Cilicia;" and, "they had heard, that he, which once persecuted us,
now preacheth the faith of which he once made havoc." The purpose of
the words, "I was unknown to the Churches of Judaea," is to show, that
so far from preaching to them the necessity of circumcision, he was not
known to them even by sight.
Ver. 24. "And they glorified God in me." See here
again how accurately he observes the rule of his humility; he says not,
they admired me, they applauded or were astonished at me, but ascribes
all to Divine grace by the words, "they glorified God in me."
14
"Then after the space of fourteen year's,[1] I went up again to
Jerusalem with Barnabas, taking Titus also with me. And I went up by
revelation."
His first journey was owing to his desire to visit
Peter, his second, he says, arose from a revelation of the Spirit.
Ver. 2. "And I laid before them the Gospel which I
preach among the Gentiles, but privately before them who were of
repute, lest by any means I should be running or had run in vain."
What is this, O Paul! thou who neither at the
beginning nor after three years wouldest confer with the Apostles, dost
thou now confer with them, after fourteen years are past, lest thou
shouldest be running in vain? Better would it have been to have done so
at first, than after so many years; and why didst thou run at all, if
not satisfied that thou wert not running in vain? Who would be so
senseless as to preach for so many years, without being sure that his
preaching was true? And what enhances the difficulty is, that he says
he went up by revelation; this difficulty, however, will afford a
solution of the former one. Had he gone up of his own accord, it would
have been most unreasonable, nor is it possible that this blessed soul
should have fallen into such folly; for it is himself who says, "I
therefore so run, as not uncertainly; so fight I, as not beating the
air." (1 Cor. ix: 26.) If therefore he runs, "not uncertainly," how can
he say, "lest I should be running, or had run, in vain?" It is evident
from this, that if he had gone up without a revelation, he would have
committed an act of folly. But the actual case involved no such
absurdity; who shall dare to still harbor this suspicion, when it was
the grace of the Spirit which drew him? On this account he added the
words "by revelation," lest, before the question was solved, he should
be condemned of folly; well knowing that it was no human occurrence,
but a deep Divine Providence concerning the present and future. What
then is the reason of this journey of his? As when he went up before
from Antioch to Jerusalem, it was not for his own sake, (for he saw
clearly that his duty was simply to obey the doctrines of Christ,) but
from a desire to reconcile the contentious; so now his object was the
complete satisfaction of his accusers, not any wish of his own to learn
that he had not run in vain. They conceived that Peter and John, of
whom they thought more highly than of Paul, differed from him in that
he ommitted circumcision in his preaching, while the former allowed it,
and they believed that in this he acted unlawfully, and was running in
vain. I went up, says he, and communicated unto them my Gospel, not
that I might learn aught myself, (as appears more clearly further on,)
but that I might convince these suspicious persons that I do not run in
vain. The Spirit forseeing this contention had provided that he should
go up and make this communication.
Wherefore he says that he went up by revelation,[2]
and, taking Barnabas and Titus as witnesses of his preaching,
communicated to them the Gospel which he preached to the Gentiles, that
is, with the omission of circumcision. "But privately before them who
were of repute." What means "privately?" Rather, he who wishes to
reform doctrines held in common, proposes them, not privately, but
before all in common; but Paul did this privately, for his object was,
not to learn or reform any thing, but to cut off the grounds of those
who would fain deceive. All at Jerusalem were offended, if the law was
transgressed, or the use of circumcision forbidden; as James says,
"Thou seest, brother, how many thousands there are among the Jews of
them which have believed; and they
15
are informed of thee, that thou teachest to forsake the law." (Acts
xxi: 20, et seq.) Since then they were offended he did not condescend
to come forward publicly and declare what his preaching was, but he
conferred privately with those who were of reputation before Barnabas
and Titus, that they might credibly testify to his accusers,[1] that
the Apostles found no discrepancy in his preaching, but confirmed it.
The expression, "those that were of repute,"
(<greek>tois</greek> <greek>dokossin</greek>)
does not impugn the reality of their greatness; for he says of himself,
"And I also seem (<greek>dokp</greek>) to have the Spirit
of God," thereby not denying the fact, but stating it modestly. And
here the phrase implies his own assent to the common opinion.
Ver. 3. "But not even Titus, who was with, me, being
a Greek,[2] was compelled to be circumcised."
What means, "being a Greek?" Of Greek extraction,
and not circumcised; for not only did I so preach but Titus so acted,
nor did the Apostles compel him to be circumcised. A plain proof this
that the Apostles did not condemn Paul's doctrine or his practice. Nay
more, even the urgent representations of the adverse party, who were
aware of these facts, did not oblige the Apostles to enjoin
circumcision, as appears by his own words,--
Ver. 4. "And that because of the false brethren,
privily brought in."
Here arises a very important question, Who were
these false brethren?[3] If the Apostles permitted circumcision at
Jerusalem, why are those who enjoined it, in accordance with the
Apostolic sentence, to be called false brethren? First; because there
is a difference between commanding an act to be done, and allowing it
after it is done. He who enjoins an act, does it with zeal as
necessary, and of primary importance; but he who, without himself
commanding it, alloweth another to do it who wishes yields not from a
sense of its being necessary but in order to subserve some purpose. We
have a similar instance, in Paul's Epistle to the Corinthians, in his
command to husbands and wives to come together again. To which, that he
might not be thought to be legislating for them, he subjoins, "But this
I say by way of permission, not of commandment." (1 Cor. vii: 5.) For
this was not a judgment authoritatively given butan indulgence to their
incontinence; as he says, "for your incontinency." Would you know
Paul's sentence in this matter? hear his words, "I would that all men
were even as I myself,"(1 Cor. vii 7.) in continence. And so here, the
Apostles made this concession, not as vindicating the law, but as
condescending to the infirmities of Judaism. Had they been vindicating
the law, they would not have preached to the Jews in one way, and to
the Gentiles in another. Had the observance been necessary for
unbelievers, then indeed it would plainly have likewise been necessary
for all the faithful. But by their decision not to harass the Gentiles
on this point, they showed that they permitted it by way of
condescension to the Jews. Whereas the purpose of the false brethren
was to cast them out of grace, and reduce them under the yoke of
slavery again. This is the first difference, and a very wide one. The
second is, that the Apostles so acted in Judaea, where the Law was in
force, but the false brethren, every where, for all the Galatians were
influenced by them. Whence it appears that their intention was, not to
build up, but entirely to pull down the Gospel, and that the thing was
permitted by the Apostles on one ground and zealously practiced by the
false brethren on another.
Ver. 4. "Who came in privily to spy out our liberty,
which we have in Christ Jesus, that they might bring us into bondage."
He points out their hostility by calling them spies;
for the sole object of a spy is to obtain for himself facilities of
devastation and destruction, by becoming acquainted with his
adversary's position. And this is what those did, who wished to bring
the disciples back to their old servitude. Hence too appears how very
contrary their purpose was to that of the Apostles; the latter made
concessions that they might gradually extricate them from their
servitude, but the former plotted to subject them to one more severe.
Therefore they looked round and observed accurately and made themselves
busybodies to find out who were uncircumcised; as Paul says, "they came
in privily to spy out our liberty," thus pointing out their
machinations not only by the term "spies," but by this expression of a
furtive entrance and creeping in.
Ver. 5. "To whom we gave place in the way of
subjection, no, not for an hour."[4]
Observe the force and emphasis of the phrase; he
says not, "by argument," but, "by subjection," for their object was not
to teach good doctrine, but to subjugate and enslave them.
16
Wherefore, says he, we yielded to the Apostles, but not to these.
Ver. 5. "That the truth of the Gospel might
continue with you."[1]
That we may confirm, says he, by our deeds what we
have already declared by words,--namely, that the "old things are
passed away, behold they are become new;" and that "if any man is in
Christ he is a new creature ;" (2 Cor. v: 17.) and that "if ye receive
circumcision, Christ will profit you nothing." (Gal. v: 2.) In
maintaining this truth we gave place not even for an hour. Then, as he
was directly met by the conduct of the Apostles, and the reason of
their enjoining the rite would probably be asked, he proceeds to solve
this objection. This he does with great skill, for he does not give the
actual reason, which was, that the Apostles acted by way of
condescension and in the use of a scheme,
(<greek>oikonomia</greek>) as it were; for otherwise his
hearers would have been injured. For those, who are to derive benefit
from a scheme should be unacquainted with the design of it; all
will be undone, if this appears. Wherefore, he who is to take part in
it should know the drift of it; those who are to benefit by it should
not. To make my meaning more evident, I will take an example from our
present subject. The blessed Paul himself, who meant to abrogate
circumcision, when he was about to send Timothy to teach the Jews,
first circumcised him and so sent him. This he did, that his hearers
might the more readily receive him; he began by circumcising, that in
the end he might abolish it. But this reason he imparted to Timothy
only, and told it not to the disciples. Had they known that the very
purpose of his circumcision was the abolition of the rite, they would
never have listened to his preaching, and the whole benefit would have
been lost. But now their ignorance was of the greatest use to
them, for their idea that his conduct proceeded from a regard to the
Law, led them to receive both him and his doctrine with kindness and
courtesy, and having gradually received him, and become
instructed, they abandoned their old customs. Now this would not have
happened had they known his reasons from the first; for they would have
turned away from him, and being turned away would not have given him a
hearing, and not hearing, would have continued in their former error.
To prevent this, he did not disclose his reasons; here too he does not
explain the occasion of the scheme,
(<greek>oikonomia</greek>) but shapes his discourse
differently; thus:
Ver. 6. "But from those who were reputed to be
somewhat[2] (whatsoever they were, it maketh no matter to me, God
accepteth no man's person.)"
Here he not only does not defend the Apostles, but
even presses hard upon those holy men, for the benefit of the weak. His
meaning is this: although they permit circumcision, they shall render
an account to God, for God will not accept their persons, because they
are great and in station. But he does not speak so plainly, but with
caution. He says not, if they vitiate their doctrine, and swerve from
the appointed rule of their preaching, they shall be judged with the
utmost rigor, and suffer punishment; but he alludes to them more
reverently, in the words, "of those who were reputed to be somewhat,
whatsoever they were." He says not, "whatsoever they 'are,'" but
"were," showing that they too had thenceforth[3] ceased so to preach,
the doctrine having extended itself universally. The phrase,
"whatsoever they were," implies, that if they so preached they should
render account, for they had to justify themselves before God, not
before men. This he said, not as doubtful or ignorant of the rectitude
of their procedure, but (as I said before) from a sense of the
expediency of so forming his discourse. Then, that he may not seem to
take the opposite side and to accuse them, and so create a suspicion of
their disagreement, he straightway subjoins this correction: "for those
who were reputed to be somewhat, in conference imparted nothing to me."
This is his meaning; What you may say, I know not; this I know well,
that the Apostles did not oppose me, but our sentiments conspired and
accorded. This appears from his expression, "they gave me the right
hand of fellowship;" but he does not say this at present, but only that
they neither informed or corrected him on any point, nor added to his
knowledge.
Ver. 6. "For those who were reputed to be somewhat,
imparted nothing to me:"
That is to say, when told of my proceedings, they
added nothing, they corrected nothing, and though aware that the object
of my journey was to communicate with them, that I had come by
revelation of the Spirit, and that I had Titus with me who was
uncircumcised, they neither circumcised him, nor imparted to me any
additional knowledge.
Ver. 7. "But contrariwise."
17
Some hold his meaning to be, not only that ·
the Apostles did not instruct him, but that they were instructed by
him. But I would not say this, for what could they, each of whom was
himself perfectly instructed, have learnt from him? He does not
therefore intend this by the expression, "contrariwise," but that so
far were they from blaming, that they praised him: for praise is the
contrary of blame. Some would probably here reply: Why did not the
Apostles, if they praised your procedure, as the proper consequence
abolish circumcision?[1] Now to assert that they did abolish it Paul
considered much too bold, and inconsistent with his own admission. On
the other hand, to admit that they had sanctioned circumcision, would
necessarily expose him to another objection. For it would be said, if
the Apostles praised your preaching, yet sanctioned circumcision, they
were inconsistent with themselves. What then is the solution? is he to
say that they acted thus out of condescension to Judaism? To say this
would have shaken the very foundation of the economy. Wherefore he
leaves the subject in suspense and uncertainty, by the words, "but of
those who were reputed to be somewhat; it maketh no matter to me."
Which is in effect to say, I accuse not, nor traduce those holy men;
they know what it is they have done; to God must they render their
account. What I am desirous to prove is, that they neither reversed nor
corrected my procedure, nor added to it as in their opinion defective,
but gave it their approbation and assent; and to this Titus and
Barnabas bear witness. Then he adds,
Ver. 7. "When they saw that I had been entrusted
with the Gospel of the Uncircumcision even as Peter with the Gospel of
the Circumcision[2],"--
The Circumcision and Uncircumcision; meaning, not
the things themselves, but the nations known by these distinctions;
wherefore he adds,
Ver. 8. "For He that wrought for Peter unto the
Apostleship of the Circumcision wrought for me also unto the Gentiles."
He calls the Gentiles the Uncircumcision and the
Jews the Circumcision, and declares his own rank to be equal to that of
the Apostles; and, by comparing himself with their Leader not with the
others, he shows that the dignity of each was the same. After he had
established the proof of their unanimity, he takes courage, and
proceeds confidently in his argument, not stopping at the Apostles, but
advances to Christ Himself, and to the grace which He had conferred
upon him, and calls-the Apostles as his witnesses, saying,
Ver. 9. "And when they perceived the grace that was
given unto me, James and Cephas and John, they who were reputed to be
pillars, gave to me and Barnabas the right hands of fellowship."[3]
He says not when they "heard," but when they
"perceived," that is, were assured by the facts themselves, "they gave
to me and Barnabas the right hands of fellowship." Observe how he
gradually proves that his doctrine was ratified both by Christ and by
the Apostles. For grace would neither have been implanted, nor been
operative in him, had not his preaching been approved by Christ. Where
it was for the purpose of comparison with himself, he mentioned Peter
alone; here, when be calls them as witnesses, he names the three
together, "Cephas,James, John," and with an encomium, "who were reputed
to be pillars." Here again the expression "who were reputed" does not
impugn the reality of the fact, but adopts the estimate of others, and
implies that these great and distinguished men, whose fame was
universal, bare witness that his preaching was ratified by Christ, that
they were practically informed and convinced by experience concerning
it. "Therefore they gave the right hands of fellowship" to me, and not
to me only, but also to Barnabas, "that we should go unto the Gentiles,
and they unto the Circumcision." Here indeed is exceeding prudence as
well as an incontrovertible proof of their concord. For it shows that
his and their doctrine was interchangeable, and that both approved the
same thing, that they should so preach to the Jews, and he to the
Gentiles. Wherefore he adds,
Ver. 9. "That we should go unto the Gentiles and
they unto the Circumcision."[4]
Observe that here also he means by "the
Circumcision," not the rite, but the Jews; whenever he speaks of the
rite, and wishes to contrast it, he adds the word "uncircumcision;" as
when he says, "For circumcision indeed profiteth, if thou be a doer of
the law; but if thou be a transgressor of the law, thy circumcision is
become uncircumcision." (Ro. ii: 25.) And again, "Neither circumcision
availeth any
18
thing, nor uncircumcision." But when it is to the Jews and not to the
deed that he gives this name, and wishes to signify the nation, he
opposes to it not uncircumcision in its literal sense, but the
Gentiles. For the Jews are the contradistinction to the Gentiles, the
Circumcision to the Uncircumcision. Thus when he says above, "For He
that wrought for Peter into the Apostleship of the Circumcision,
wrought for me also unto the Gentiles;" and again, "We unto the
Gentiles and they unto the Circumcision," he means not the rite itself,
but the Jewish nation, thus distinguishing them from the Gentiles.
Ver. 10. "Only they would that we should remember
the poor; which very thing I was also zealous to do."
This is his meaning: In our preaching we divided the
world between us, I took the Gentiles and they the Jews, according to
the Divine decree; but to the sustenance of the poor among the Jews I
also contributed my share, which, had there been any dissension between
us, they would not have accepted. Next, who were these poor persons?
Many of the believing Jews in Palestine had been deprived of all their
goods, and scattered over the world, as he mentions in the Epistle to
the Hebrews[1]," "For ye took joyfully the spoiling of your possessions
;" and in writing to the Thessalonians, (1 Thes. ii: 14.) he extols
their fortitude, "Ye became imitators of the Churches of God which are
in Judaea, . . . for ye also suffered the same thing of your own
countrymen, even as they did of the Jews." And he shows throughout that
those Greeks who believed were not under persecution from the rest,
such as the believing Jews were suffering from their own kindred, for
there is no nation of a temper so cruel. Wherefore he exercises much
zeal, as appears in the Epistles to the Romans (Ro. xv: 25--27.) and
Corinthians (1 Cor. xvi: 1--3.) that these persons should meet with
much attention; and Paul not only collects money for them, but himself
conveys it, as he says, "But now I go unto Jerusalem ministering unto
the saints," (Ro. xv: 25.) for they were without the necessaries of
life. And he here shows that in this instance having resolved to assist
them, he had undertaken and would not abandon it.
Having by these means declared the unanimity and
harmony between the Apostles and himself, he is obliged to proceed to
mention his debate with Peter at Antioch.
Ver. 11, 12. "But when Cephas came to Antioch, I
resisted him to the face, because he stood condemned. For before that
certain came from James, he did eat with the Gentiles: but when they
came, he drew back and separated himself, fearing them that were of the
circumcision."
Many, on a superficial reading of this part of the
Epistle, suppose that Paul accused Peter of hypocrisy. But this is not
so, indeed it is not, far from it;[2] we shall discover great wisdom,
both of Paul and Peter, concealed herein for the benefit of their
hearers. But first a word must be said about Peter's freedom in speech,
and how it was ever his way to outstrip the other disciples. Indeed it
was upon one such occasion that he gained his name from the unbending
and impregnable character of his faith. For when all were interrogated
in common, he stepped before the others and answered, "Thou art the
Christ, the Son of the living God." (Mat. xvi: 16.) This was when the
keys of heaven were committed to him. So too, he appears to have been
the only speaker on the Mount; (Mat. xvii: 4.) and when Christ spoke of
His crucifixion, and the others kept silence, he said, "Be it far from
Thee." (Mat. xvi: 22.) These words evince, if not a cautious temper, at
least a fervent love; and in all instances we find him more vehement
than the others, and rushing forward into danger. So when Christ was
seen on the beach, and the others were pushing the boat in, he was too
impatient to wait for its coming to land. (John xxi: 7.) And after the
Resurrection, when the Jews were murderous and maddened, and sought to
tear the Apostles in pieces, he first dared to come forward, and to
declare, that the Crucified was taken up into heaven. (Acts ii.: 14,
36.) It is a greater thing to open a closed door, and to commence an
action, than to be free-spoken afterwards. How could he ever dissemble
who had exposed his life to such a populace? He who when scourged and
bound would not bate a jot of his courage, and this at the beginning of
his mission, and in the heart of the chief city where there was so much
danger,--how could he, long afterwards in Antioch, where no danger was
at hand, and his character had received lustre from the testimony of
his actions, feel any apprehension of the believing Jews? How could he,
I say, who at the very first and in their chief city feared not the
Jews while Jews, after a long time and in a foreign city, fear those of
them who had been converted? Paul therefore does not speak this against
Peter, but with the same meaning in which he said, "for they who were
reputed to be somewhat, whatsoever they were, it maketh no matter to
me." But to remove any doubt on this point, we must unfold the reason
of these expressions.
The Apostles, as I said before, permitted cir-
19
cumcision at Jerusalem, an abrupt severance from the law not being
practicable; but when they come to Antioch, they no longer continued
this observance, but lived indiscriminately with the believing Gentiles
which thing Peter also was at that time doing. But when some came from
Jerusalem who had heard the doctrine he delivered there, he no longer
did so fearing to perplex them, but he changed his course, with two
objects secretly in view, both to avoid offending those Jews, and to
give Paul a reasonable pretext for rebuking him.[1] For had he, having
allowed circumcision when preaching at Jerusalem, changed his course at
Antioch, his conduct would have appeared to those Jews to proceed from
fear of Paul, and his disciples would have condemned his excess of
pliancy. And this would have created no small offence; but in Paul, who
was well acquainted with all the facts, his withdrawal would have
raised no such suspicion, as knowing the intention with which he acted.
Wherefore Paul rebukes, and Peter submits, that when the master is
blamed, yet keeps silence, the disciples may more readily come over.
Without this occurrence Paul's exhortation would have had little
effect, but the occasion hereby afforded of delivering a severe
reproof, impressed Peter's disciples with a more lively fear. Had Peter
disputed Paul's sentence, he might justly have been blamed as upsetting
the plan, but now that the one reproves and the other keeps silence,
the Jewish party are filled with serious alarm; and this is why he used
Peter so severely. Observe too Paul's careful choice of expressions,
whereby he points out to the discerning, that he uses them in pursuance
of the plan, (<greek>oikonomias</greek>) and not from anger.
His words are, "When Cephas came to Antioch, I
resisted him to the face, because he stood condemned; "that is, not by
me but by others; had he himself condemned him, he would not have
shrunk from saying so. And the words, "I resisted him to the face,"
imply a scheme for had their discussion been real, they would not have
rebuked each other in the presence of the disciples, for it would have
been a great stumblingblock to them. But now this apparent contest was
much to their advantage; as Paul had yielded to the Apostles at
Jerusalem, so in turn they yield to him at Antioch. The cause of
censure is this, "For before that certain came from James," who was the
teacher at Jerusalem, "he did eat with the Gentiles, but when they came
he drew back and separated himself, fearing them that were of the
Circumcision:" his cause of fear was not his own danger, (for if he
feared not in the beginning, much less would he do so then,) but their
defection. As Paul himself says to the Galatians, "I am afraid of you,
lest by any means I have bestowed labor upon you in vain:" (Gal. iv:
xx.) and again, "I fear lest by any means as the serpent beguiled Eve,
... so your minds should be corrupted." (2 Cor. xi: 3.) Thus the
fear of death they knew not, but the fear lest their disciples should
perish, agitated their inmost soul.
Ver. 13. "Insomuch that even Barnabas was carried
away with their dissimulation."
Be not surprised at his giving this proceeding the
name of dissimulation, for he is unwilling, as I said before, to
disclose the true state of the case, in order to the correction of his
disciples. On account of their vehement attachment to the Law, he calls
the present proceeding "dissimulation," and severely rebukes it, in
order effectually to eradicate their prejudice. And Peter too, hearing
this joins in the feint, as if he had erred, that they might be
corrected by means of the rebuke administered to him. Had Paul reproved
these Jews, they would have spurned at it with indignation, for they
held him in slight esteem; but now, when they saw their Teacher silent
under rebuke, they were unable to despise or resist Paul's sentence.
Ver. 14. "But when I saw that they walked not
uprightly according to the truth of the Gospel." Neither let this
phrase disturb you, for in using it he does not condemn Peter,
but so expresses himself for the benefit of those who were to be
reformed by the reproof of Peter.
Ver. 14. "I said unto Cephas before them all."
Observe his mode of correcting the others;
20
he speaks "before them all," that the hearers might be alarmed thereby.
And this is what he says,--
Ver. 14. "If thou, being a Jew, livest as do the
Gentiles, and not as do the Jews, how compellest thou the Gentiles to
live as do the Jews?"[1]
But it was the Jews and not the Gentiles who were
carried away together with Peter; why then does Paul impute what was
not done, instead of directing his remarks, not against the Gentiles,
but against the dissembling Jews? And why does he accuse Peter alone,
when the rest also dissembled together with him? Let us consider the
terms of his charge; "If thou, being a Jew, livest as do the Gentiles,
and not as do the Jews, how compellest thou the Gentiles to live as do
the Jews?" for in fact Peter alone had withdrawn himself. His object
then is to remove suspicion from his rebuke; had he blamed Peter for
observing the Law, the Jews would have censured him for his boldness
towards their Teacher. But now arraigning him in behalf of his own
peculiar disciples, I mean the Gentiles, he facilitates thereby the
reception of what he has to say I which he also does by abstaining from
reproof of the others, and addressing it all to the Apostle. "If thou,"
he says, "being a Jew, livest as do the Gentiles, and not as do the
Jews ;" which almost amounts to an explicit exhortation to imitate
their Teacher, who, himself a Jew, lived after the manner of the
Gentiles. This however he says not, for they could not have received
such advice, but under color of reproving him in behalf of the
Gentiles, he discloses Peter's real sentiments. On the other hand, if
he had said, Wherefore do you compel these Jews to Judaize? his
language would have been too severe. But now he effects their
correction by appearing to espouse the part, not of the Jewish, but of
the Gentile, disciples; for rebukes, which are moderately severe,
secure the readiest reception. And none of the Gentiles could object to
Paul that he took up the defense of the Jews. The whole difficulty was
removed by Peter's submitting in silence to the imputation of
dissimulation, in order that he might deliver the Jews from its
reality. At first Paul directs his argument to the character which
Peter wore, "If thou, being a Jew:" but he generalizes as he goes on,
and includes himself in the phrase,[1]
Vet. 15. "We being Jews by nature, and not sinners
of the Gentiles."[2]
These words are hortatory, but are couched in the
form of a reproof, on account of those Jews. So elsewhere, trader cover
of one meaning he conveys another; as where he says in his Epistle to
the Romans, "But now I go unto Jerusalem, ministering unto the saints."
(Rom. xv: 25.) Here his object was not simply to inform them of the
motive of his journey to Jerusalem, but to excite them to emulation in
the giving of alms. Had he merely wished to explain his motive, it
would have sufficed to say, "I go to ministering unto the saints;" but
now observe what he says in addition; "For it hath been the good
pleasure of Macedonia and Achaia to make a certain contribution for the
poor among the saints that are at Jerusalem. Yea, it hath been their
good pleasure and their debtors they are." And again, "For if the
Gentiles have been made partakers of their spiritual things, they owe
it to them, also to minister unto them in carnal things." (Rom. xv: 26,
27.)
Observe how he represses the high thoughts of the
Jews; preparing for one thing by means of another, and his language is
authoritative. "We being Jews by nature, and not sinners of the
Gentiles." The phrase, "Jews by nature," implies that we, who are not
proselytes, but educated from early youth in the Law, have relinquished
our habitual mode of life, and be taken ourselves to the faith which is
in Christ.
Vet. 16. "Knowing that a man is not justified by the
works of the Law, save through faith, in Jesus Christ, even we believed
on Christ Jesus."
Observe here too how cautiously he expresses
himself; he does not say that they had abandoned the Law as evil, but
as weak. If the law cannot confer righteousness, it follows that
circumcision is superfluous; and so far he now proves; but he proceeds
to show that it is not only superfluous but dangerous. It deserves
especial notice, how at the outset he says that a man is not justified
by the works of the Law; but as he proceeds he speaks more strongly;
Vet. 17. "But if, while we sought to be justified in
Christ, we ourselves also were found sinners is Christ a minister of
sin?"
If faith in Him, says he, avail not for our
justification, but it be necessary again to embrace the Law, and if,
having forsaken the Law for Christ's sake, we are not justified but
condemned for such abandonment,--then shall we find Him, for whose sake
we forsook the Law and went over to faith the author of our
condemnation.[3] Observe how, he has
21
resolved the matter to a necessary absurdity. And mark how earnestly
and strongly he argues. For if, he says, it behooved us not to abandon
the Law, and we have so abandoned it for Christ's sake, we shall be
judged. Wherefore do you urge this upon Peter, who is more intimately
acquainted with it than any one? Hath not God declared to him, that an
uncircumcised man ought not to be judged by circumcision; and did he
not in his discussion with the Jews rest his bold opposition upon the
vision which he saw? Did he not send from Jerusalem unequivocal decrees
upon this subject? Paul's object is not therefore to correct Peter, but
his animadversion required to be addressed to him, though it was
pointed at the disciples; and not only at the Galatians, but also at
others who labor under the same error with them. For though few are now
circumcised, yet, by fasting and observing the sabbath with the Jews,
they equally exclude themselves from grace. If Christ avails not to
those who are only circumcised, much more is peril to be feared where
fasting and sabbatizing are observed, and thus two commandments of the
Law are kept in the place of one. And this is aggravated by a
consideration of time: for they so acted at first while the city and
temple and other institutions yet existed; but these who with the
punishment of the Jews, and the destruction of the city before their
eyes,[1] observe more precepts of the Law than the others did, what
apology can they find for such observance, at the very time when the
Jews themselves, in spite of their strong desire, cannot keep it? Thou
hast put on Christ, thou hast become a member of the Lord, and been
enrolled in the heavenly city, and dost thou still grovel in the Law?
How is it possible for thee to obtain the kingdom? Listen to Paul's
words, that the observance of the Law overthrows the Gospel, and learn,
if thou wilt, how this comes to pass, and tremble, and shun this
pitfall. Wherefore dost thou keep the sabbath, and fast with the Jews?
Is it that thou fearest the Law and abandonment of its letter? But thou
wouldest not entertain this fear, didst thou not disparage faith as
weak, and by itself powerless to save. A fear to omit the sabbath
plainly shows that you fear the Law as still in force; and if the Law
is needful, it is so as a whole, not in part, nor in one commandment
only; and if as a whole, the righteousness which is by faith is little
by little shut out. If thou keep the sabbath, why not also be
circumcised? and if circumcised, why not also offer sacrifices? If the
Law is to be observed, it must be observed as a whole, or not at all.
If omitting one part makes you fear condemnation, this fear attaches
equally to all the parts. If a transgression of the whole is not
punishable, much less is the transgression of a part; on the other
hand, if the latter be punishable, much more is the former. But if we
are bound to keep the whole, we are bound to disobey Christ, or by
obedience to Him become transgressors of the Law. If it ought to be
kept, those who keep it not are transgressors, and Christ will be found
to be the cause of this transgression, for He annulled the Law as
regards these things Himself, and bid others annul it. Do you not
understand what these Judaizers are compassing? They would make Christ,
who is to us the Author of righteousness, the Author of sin, as Paul
says, "Therefore Christ is the minister of sin." Having thus reduced
the proposition to an absurdity, he had nothing further to do by way of
overthrowing it, but was satisfied with the simple protestation,
Ver. 17. "God forbid:" for shamelessness and
irreverence need not be met by processes of reasoning, but a mere
protest is enough.
Ver. 18. "For if I build up again those things which
I destroyed, I prove myself a transgressor."[2]
Observe the Apostle's discernment; his opponents
endeavored to show, that he who kept not the Law was a transgressor,
but he retorts the argument upon them, and shows that he who did keep
the Law was a transgressor, not merely of faith, but of the Law itself.
"I build up again the things which I destroyed," that is, the Law; he
means as follows: the Law has confessedly ceased, and we have abandoned
it, and betaken ourselves to the salvation which comes of faith. But if
we make a point of setting it up again, we become by that very act
transgressors, striving to keep what what God has annulled. Next he
shows how it has been annulled.
Ver. 19. "For I[3] through the Law died unto the
Law."
This may be viewed in two ways; it is either the law
of grace which he speaks of, for he is wont to call this a law, as in
the words, "For the law of the Spirit of life made me free:" (Rom.
viii: 2.) or it is the old Law, of which he says, that by the Law
itself he has become dead to the Law. That is to say, the Law itself
has taught me no longer to obey itself, and therefore if I do so, I
shall be transgressing even its teaching.[4]
22
How, in what way has it so taught? Moses says, speaking of Christ, "The
Lord God will raise up unto thee a Prophet from the midst of thee of
thy brethren, like unto me; unto Him shall ye hearken." (Dent. xviii:
15.) Therefore they who do not obey Him, transgress the Law. Again, the
expression, "I through the Law died unto the Law," may be understood in
another sense: the Law commands all its precepts to be performed, and
punishes the transgressor; therefore we are all dead to it, for no man
has fulfilled it. Here observe, how guardedly he assails it; he says
not, "the Law is dead to me;" but, "I am dead to the Law;" the meaning
of which is, that, as it is impossible for a dead corpse to obey the
commands of the Law, so also is it for me who have perished by its
curse, for by its word am I slain. Let it not therefore lay commands on
the dead, dead by its own act, dead not in body only, but in soul,
which has involved the death of the body. This he shows in what follows:
Ver. 19, 20. "That I might live unto God,[1] I have
been crucified with Christ."
Having said, "I am dead," lest it should be
objected, how then dost thou live? he adds the cause of his living, and
shows that when alive the Law slew him, but that when dead Christ
through death restored him to life. He shows the wonder to be twofold;
that by Christ both the dead was begotten into life, and that by means
of death. He here means the immortal life, for this is the meaning of
the words, "That I might live unto God I am crucified with Christ."[1]
How, it is asked, can a man now living and breathing have been
crucified? That Christ hath been crucified is manifest, but how canst
thou have been crucified, and yet live? He explains it thus;
Ver. 20. "Yet[2] I live; and yet no longer I, but
Christ liveth in me."
In these words, "I am crucified with Christ," he
alludes to Baptism[3] and in the words "nevertheless I live, yet not
I," our subsequent manner of life whereby our members are mortified. By
saying "Christ liveth in me," he means nothing is done by me, which
Christ disapproves; for as by death he signifies not what is commonly
understood, but a death to sin; so by life, he signifies a delivery
from sin. For a man cannot live to God, otherwise than by dying to sin;
and as Christ suffered bodily death, so does Paul a death to sin.
"Mortify," says he "your members which are upon the earth; fornication,
uncleanness, passion;" (Col. iii: 5.) , and again, "our old man was
crucified, "(Rom. vi: 6.) which took place in the Bath.[3] After which,
if thou remainest dead to sin, thou livest to God, but if thou let it
live again, thou art the ruin of thy new life. This however did not
Paul, but continued wholly dead; if then, he says, I live to God a life
other than that in the Law, and am dead to the Law, I cannot possibly
keep any part of the Law. Consider how perfect was his walk, and thou
wilt be transported with admiration of this blessed soul. He says not,
"I live," but, "Christ liveth in me;" who is bold enough to utter such
words? Paul indeed, who had harnessed himself to Christ's yoke, and
cast away all worldly things, and was paying universal obedience to His
will, says not, "I live to Christ," but what is far higher, "Christ
liveth in me." As sin, when it has the mastery, is itself the vital
principle, and leads the soul whither it will, so, when it is slain and
the will of Christ obeyed, this life is no longer earthly, but Christ
liveth, that is, works, has mastery within us. His saying, "I am
crucified with Him""I no longer live," but "am dead," seeming
incredible to many, he adds,
Ver. 20. "And that life which I now live in
the flesh, I live in faith, the faith which is in the Son of
God." The foregoing, says he, relates to our spiritual life, but
this life of sense too, if considered, will be found owing to my faith
in Christ. For as regards the former Dispensation and Law, I had
incurred the severest punishment, and had long ago perished, "for all
have sinned, and come short of the glory of God." (Rom. iii: 23.) And
we, who lay under sentence, have been liberated by Christ, for all of
us are dead, if not in fact, at least by sentence; and He has delivered
us from the expected blow. When the Law had accused, and God condemned
us, Christ came, and by giving Himself up to death, rescued us all from
death. So that "the life which I now live in the flesh, I live in
faith." Had not this been, nothing could have averted a
destruction as general as that which took place at the flood, but His
advent arrested the wrath of God, and caused us to live by faith.
That such is his meaning appears from what follows. After saying,
that "the life which I now live in the flesh, I live in faith," he adds,
Ver. 20. "In the Son of God, Who loved me, and gave
Himself up for me."
How is this, O Paul! why dost thou appropriate a
general benefit, and make thine own what was done for the whole world's
sake? for
23
he says not, "Who loved us," but, "Who loved me." And besides the
Evangelist says, "God so loved the world;" (John iii: 16.) and Paul
himself, "He that spared not His own Son, but delivered Him up, not for
Paul only, but, "for us all ;" (Rom. viii: 32.) and again, "that He
might purify unto himself a people for his own possession, ( Tit. ii:
14.) But considering the desperate condition of human nature, and the
ineffably tender solicitude of Christ, in what He delivered us from,
and what He freely gave us, and kindled by the yearning of affection
towards Him, he thus expresses himself. Thus the Prophets often
appropriate to themselves Him who is God of all, as in the words, "O
God, thou art my God, early will I seek Thee." (Psalm lxiii: I.)
Moreover, this language teaches that each individual justly owes as a
great debt of gratitude to Christ, as if He had come for his sake
alone, for He would not have grudged this His condescension though but
for one, so that the measure of His love to each is as great as to the
whole world. Truly the Sacrifice was offered for all mankind,[1] and
was sufficient to save all, but those who enjoy the blessing are the
believing only. Nevertheless it did not deter Him from His so great
condescension, that not all would come ; but He acted after the pattern
of the supper in the Gospel, which He prepared for all, (Luke xiv: 16.)
yet when the guests came not, instead of withdrawing the viands, He
called in others. So too He did not despise that sheep, though one
only, which had strayed from the ninety and nine. (Mat. xviii: 12.)
This too in like manner St. Paul intimates, when he says, speaking
about the Jews, "For what if some were without faith, shall their want
of faith make of none effect the faithfulness of God? God forbid: yea
let God be found true, but every man a liar." (Rom. iii: 3, 4.) When He
so loved thee as to give Himself up to bring thee who wast without hope
to a life so great and blessed, canst thou, thus gifted, have recourse
to things gone by? His reasoning being completed, he concludes with a
vehment asseveration, saying,
Ver. 21. "I do not make void the grace of God."[3]
Let those, who even now Judaize and adhere to the
Law, listen to this, for it applies to them.
Ver. 21. "For if righteousness is through the Law,
then Christ died for naught."
What can be more heinous than this sin?[4] what more
fit to put one to shame than these words? Christ's death is a plain
proof of the inability of the Law to justify us; and if it does
justify, then is His death superfluous. Yet how could it be reasonable
to say that has been done heedlessly and in vain which is so awful, so
surpassing human reason, a mystery so ineffable, with which Patriarchs
travailed, which Prophets foretold, which Angels gazed on with
consternation, which all men confess as the summit of the Divine
tenderness? Reflecting how utterly out of place it would be if they
should say that so great and high a deed had been done superfluously,
(for this is what their conduct came to,) he even uses violent language
against them, as we find in the words which follow.
CHAPTER III
VERSE I.
"O foolish Galatians[2] who did bewitch you, before
whose eyes Jesus Christ was openly set forth,
crucified?"
Here he passes to another subject; in the former
chapters he had shown himself not to be an Apostle of men, nor by men,
nor in want of Apostolic instruction. Now, having established his
authority as a teacher, he proceeds to discourse more confidently, and
draws a comparison between faith and the Law. At the outset he said, "I
marvel that ye are so quickly removing;" (Gal. i: 6.) but here, "O
foolish Galatians;" then, his indignation was in its
24
birth, but now, after his refutation of the charges against himself,
and his proofs, it bursts forth. Let not his calling them
"foolish" surprise you; for it is not a transgression of Christ's
command not to call one's brother a fool, but rather a strict
observance of it. For it is not said simply, "Whosoever shall say to
his brother, Thou fool," (Mat. v: 22.) but, whosoever shall do so,
"without a cause."[1] And who more fittingly than they could so be
called, who after so great events, adhered to past things, as if
nothing else had ever happened? If on this account Paul is to be called
a "reviler," Peter may likewise, on account of Annanias and Sapphira,
be called a homicide; but as it would be wildness to do so in that
case, much more in this. Moreover it is to be considered, that this
vehemence is not used at the beginning, but after these evidences and
proofs, which, rather than Paul himself, might now be held to
administer the rebuke. For after he had shown that they rejected the
faith, and made the death of Christ to be without a purpose, he
introduces his reproof, which, even as it is, is less severe than they
merited. Observe too how soon he stays his arm; for he adds not, Who
has seduced you? who has perverted you? who has been sophistical with
you? but, "Who hath cast an envious eye on you?" thus tempering his
reprimand with somewhat of praise. For it implies that their previous
course had excited jealousy,[2] and that the present occurrence arose
from the malignity of a demon, whose breath had blasted their
prosperous estate.
And when you hear of jealousy in this place, and in
the Gospel, of an evil eye, which means the same, you must not suppose
that the glance of the eye has any natural power to injure those who
look upon it. For the eye, that is, the organ itself, cannot be evil;
but Christ in that place means jealousy by the term. To behold, simply,
is the function of the eye, but to behold in an evil manner belongs to
a mind depraved within. As through this sense the knowledge of visible
objects enters the soul, and as jealousy is for the most part generated
by wealth, and wealth and sovereignty and pomp are perceived by the
eye, therefore he calls the eye evil; not as beholding merely, but as
beholding enviously from some moral depravity. Therefore by the words,
"Who hath looked enviously on you," he implies that the persons in
question acted, not from concern, not to supply defects, but to
mutilate what existed. For envy, far from supplying what is wanting,
subtracts from what is complete, and vitiates the whole. And he speaks
thus, not as if envy had any power of itself, but meaning, that the
teachers of these doctrines did so from envious motives.
Ver. I. "Before whose eyes Jesus Christ was openly
set forth, crucified."
Yet was He not crucified in Galatia, but at
Jerusalem. His reason for saying, " among you,"[3] is to declare the
power of faith to see events which are at a distance. He says not,
"crucified," but, "openly set forth crucified," signifying that by the
eye of faith they saw more distinctly than some who were present as
spectators. For many of the latter received no benefit, but the former,
who were not eye-witnesses, yet saw it by faith more clearly. These
words convey both praise and blame; praise, for their implicit
acceptance of the truth; blame, because Him whom they had seen, for
their sakes, stripped naked, transfixed, nailed to the cross, spit
upon, mocked, fed with vinegar, upbraided by thieves, pierced with a
spear; (for all this is implied in the words, "openly set forth,
crucified,")[4] Him had they left, and betaken themselves to the Law,
unshamed by any of those sufferings. Here observe how Paul, leaving all
mention of heaven, earth, and sea, every where preaches the power of
Christ, bearing about as he did, and holding up His. cross: for this is
the sum of the Divine love. toward us.
Ver 2. "This only would I learn from you, Received
ye the Spirit by the works of the Law, or by the hearing of faith?"
As ye do not attend, says he, to long discourses,
nor are willing to contemplate the magnitude of this Economy, I am
desirous, (seeing your extreme ignorance,) to convince you by concise
arguments and a summary method of proof. Before, he had convinced them
by what he said to Peter; now, he encounters them entirely with
arguments, drawn not from what had occurred elsewhere, but from what
had happened among themselves.[5] And his persuasives and proofs
are adduced, not merely from what was given them in common with others,
but from what was especially conferred on themselves. Therefore he
says, "This only would I learn from you, Received ye the Spirit by the
works of the Law, or by the hearing of faith." Ye have received, he
says, the Holy Spirit, ye
25
have done many mighty works, ye have effected miracles in raising the
dead, in cleansing lepers, in prophesying, in speaking with
tongues,--did the LaW confer this great power upon you? was it not
rather Faith, seeing that, before, ye could do no such things? Is it
not then the height of madness for these who have received such
benefits from Faith, to abandon it, and desert back to the Law which
can offer you nothing of the same kind?
Ver. 3. "Are ye so foolish? having begun in the
Spirit, are ye now perfected in the flesh?"
Here again he seasonably interposes a rebuke; time,
he says, should have brought improvement; but, so far from advancing,
ye have even retrograded. Those who start from small beginnings make
progress to higher things; ye, who began with the high, have relapsed
to the low. Even had your outset been carnal, your advance should have
been spiritual, but now, after starting from things spiritual, ye have
ended your journey in that which is carnal; for to work miracles is
spiritual, but to be circumcised is carnal. And after miracles ye have
passed to circumcision, after having apprehended the truth ye have
fallen back to types, after gazing on the sun ye seek a candle, after
having strong meat ye run for milk. He says, "made perfect,"[1]
which means not "initiated" merely, but "sacrificed," signifying that
their teachers took and slew them like animals, while they resigned
themselves to suffer what those teachers pleased. As if some captain,
or distinguished man, after a thousand victories and trophies, were to
subject himself to infamy as a deserter, and offer his body to be
branded at the will of others.
Ver. 4. "Did ye suffer so many things in vain?[2] if
it be indeed in vain."
This remark is far more piercing than the former,
for the remembrance of their miracles would not be so powerful as the
exhibition of their contests and endurance of sufferings for Christ's
sake. All that you have endured, says he, these men would strip you of,
and would rob you of your crown. Then, lest he should dismay and
unnerve, he proceeds not to a formal judgment, but subjoins, "if it be
indeed in vain;" if you have but a mind to shake off drowsiness and
recover yourselves, he says, it is not in vain. Where then be those who
would cut off repentance[3]? Here were men who had received the Spirit,
worked miracles, become confessors, encountered a thousand perils and
persecutions for Christ's sake, and after so many achievements had
fallen from grace; nevertheless he says, if ye have the purpose, ye may
recover yourselves.
Ver. 5. "He therefore that supplieth to you the
Spirit, and worketh miracles among you, doeth he it by the works of the
law, or by the hearing of faith?"
Have ye been vouchsafed, he says, so great a gift,
and achieved such wonders, because ye observed the Law, or because ye
adhered to Faith? plainly on account of Faith. Seeing that they played
this argument to and fro, that apart from the Law, Faith had no force,
he proves the contrary, viz., that if the Commandments be added, Faith
no longer avails; for Faith then has efficacy when things from the Law
are not added to it. "Ye who would be justified by the Law, ye are
fallen away from grace:" (Gal. v: 4.) This he says later, when his
language has grown bolder, employing the vantage-ground by. that time
gained; meanwhile while gaining it, he argues from their past
experience. For it was when ye obeyed Faith, he says, not the Law, that
ye received the Spirit and wrought miracles.
And here, as the Law was the subject of discuss;on,
he moots another special point of controversy, and very opportunely and
with much cogency introduces a notice of Abraham.
Ver. 6. "Even as Abraham believed God, and it was
reckoned unto him for righteousness. "
Even the miracles done by themselves, he says,
declare the power of Faith, but I shall attempt if you will suffer me
to draw my proofs from ancient narratives also. Then, as they made
great account of the Patriarch, he brings his example forward, and
shows that he too was justified by Faith.[4] And if he who was before
grace, was justified by Faith, although plentiful in works, much more
we. For what loss was it to him, not being under the Law? None, for his
faith sufficed unto righteousness. The Law did not then exist, he says,
neither does it now exist, any more than then. In disproving the need
of the Law, he introduces one who was justified before the Law, lest an
objection should also be made to him; for as then it was
26
not yet given, so now, having been given, it was abrogated. And as they
made much of their descent from Abraham, and feared lest, abandoning
the Law, they should be considered strangers to his kin; Paul removes
this fear by turning their argument against themselves, and proves that
faith is especially concerned in connecting them with Abraham. He draws
out this argument more at length in the Epistle to the Romans; however
he urges it also here in, the words,
Ver. 7. "Know therefore, that they which be of
faith, the same are sons of Abraham."
Which he proves by ancient testimony thus:
Ver. 8. "And the Scripture,[1] foreseeing that God
would justify the Gentiles by faith, preached the Gospel Beforehand
unto Abraham, saying, In thee shall all the nations be blessed."
If then those were Abraham's sons, not, who were
related to him by blood, but who follow his faith, for this is the
meaning of the words, "In thee all the nations," it is plain that the
heathen are brought into kindred with him.
Hereby too is proved another important point. It
perplexed them that the Law was the older, and Faith afterwards. Now he
removes this notion by showing that Faith was anterior to the Law; as
is evident from Abraham's case, who was justified before the giving of
the Law. He shows too that late events fell out according to prophecy;
"The Scripture," says he, "fore-seeing that God would justify the
Gentiles by faith, preached the Gospel beforehand unto Abraham." Attend
to this point. He Himself who gave the Law, had decreed, before He gave
it, that the heathen should be justified by Faith. And he says not
"revealed," but, "preached the Gospel," to signify that the patriarch
was in joy at this method of justification, and in great desire for its
accomplishment.
Further, they were possessed with another
apprehension; it was written, "Cursed is every one that continueth not
in all things that are written in the book of the Law, to do them."
(Deut. xxvii: 26.) And this he removes, with great skill and prudence,
turning their argument against themselves, and showing that those who
relinquish the Law are not only not cursed, but blessed; and they who
keep it, not only not blessed but cursed. They said that he who kept
not the Law was cursed, but he proves that he who kept it was cursed,
and he who kept it not, blessed. Again, they said that he who adhered .
to Faith alone was cursed, but he shows that he who adhered to
Faith alone, is blessed. And how does he prove all this? for it is no
common thing which we have promised; wherefore it is necessary to give
close attention to what follows. He had already shown this, by
referring to the words spoken to the Patriarch, "In thee shall all
nations be blessed," (Gen. xii: 4.) at a time, that is, when Faith
existed, not the Law; so he adds by way of conclusion,
Ver. 9. "So then they which be of faith are blessed
with the faithful Abraham."[2]
Then, that they might not turn round, and object
that, true it was Abraham was justified by Faith, for the Law was not
then given, but what instance would be found of Faith justifying after
the delivery of the Law? he addresses himself to this, and proves more
than they required: namely, not only that Faith was justifying, but
that the Law brought its adherents under a curse. To be sure of this,
listen to the very words of the Apostle.
Ver. 10. "For[3] as many as are of the works of the
Law are under a curse."
This is what he lays down, before proving it ; and
what is the proof? it is from the Law itself:--
Ver. 10, 11. "For it is written, Cursed is every one
that continueth not in all things that are written in the book of the
Law to do them. Now that no man is justified by the Law is evident."
For all have sinned, and are under the curse.
However he does not say this yet, lest he should seem to lay it down of
himself, but here again establishes his point by a text which concisely
states both points; that no man has fulfilled the Law, (wherefore they
are under the curse,) and, that Faith justifies. What then is the text?
It is in the book of the prophet Habakkuk, "The just shall live by
faith," (Hab. ii: 4.) which not only establishes the righteousness that
is of Faith, but also that there is no salvation through the Law. As no
one, he says, kept the Law, but all were under the curse, on account of
transgression, an easy way was provided, that from Faith, which is in
itself a strong proof that no man can be justified by the Law. For the
prophet says not, "The just shall live by the Law," but," by faith:"
Ver. 12. "And the Law is not of faith; but He that
doeth them shall live in them."
For the Law requires not only Faith but works also,
but grace saves and justifies by Faith. (Eph. ii: 8.)
27
You see how he proves that they are under the curse
who cleave to the Law, because it is impossible to fulfill it; next,
how comes Faith to have this justifying power? for to this doctrine he
already stood pledged, and now maintains it with great force of
argument. The Law being too weak to lead man to righteousness, an
effectual remedy was provided in Faith, which is the means of rendering
that possible which was "impossible by the Law." (Rom. viii: 3.) Now as
the Scripture says, "the just shall live by faith," thus repudiating
salvation by the Law, and moreover as Abraham was justified by Faith,
it is evident that its efficacy is very great. And it is also clear,
that he who abides not by the Law is cursed, and that he who keeps to
Faith is just. But, you may ask me, how I prove that this curse is not
still of force? Abraham lived before the Law, but we, who once were
subject to the yoke of bondage, have made ourselves liable to the
curse; and who shall release us therefrom? Observe his ready answer to
this; his former remark was sufficient; for, if a man be once
justified, and has died to the Law and embraced a novel life, how can
such a one be subject to the curse? however, this is not enough for
him, so he begins with a fresh argument, as follows :--
Ver. 13. "Christ redeemed us from the curse of the
Law, having become a curse for us: for it is written, Cursed is every
one that hangeth on a tree."[1]
In reality, the people were subject to another
curse, which says, "Cursed is every one that continueth not in the
things that are written in the book of the Law." (Deut. xxvii: 26.) To
this curse, I say, people were subject, for no man had continued in, or
was a keeper of, the whole Law; but Christ exchanged this curse for the
other, "Cursed is every one that hangeth on a tree." As then both he
who hanged on a tree, and he who transgresses the Law, is cursed, and
as it was necessary for him who is about to relieve from a curse
himself to be free from it, but to receive another instead of it,
therefore Christ took opon Him such another, and thereby relieved us
from the curse. It was like an innocent man's undertaking to die for
another sentenced to death, and so rescuing him from punishment. For
Christ took upon Him not the curse of transgression, but the other
curse, in order to remove that of others. For, "He had done no violence
neither was any deceit in His mouth." (Isa. liii: 9; 1 Peter ii: 22.)
And as by dying He rescued from death those who were dying, so by
taking upon Himself the curse, He delivered them from it.
Ver. 14. "That upon the Gentiles might come the
blessing of Abraham."
How on the Gentiles? It is said, "In thy seed shall
all the nations of the earth be blessed:" (Gen. xxii: 18; xxvi: 4.)
that is to say, in Christ. If this were said of the Jews, how would it
be reasonable that they who were themselves subject to the curse, on
account of transgression, should become the authors of a blessing to
others? an accursed person cannot impart to others that blessing of
which he is himself deprived. Plainly then it all refers to Christ who
was the Seed of Abraham, and through whom the Gentiles are blessed. And
thus the promise of the Spirit is added, as Paul himself declares,
"that we might receive the promise of the Spirit through faith."[2] As
the grace of the Spirit could not possibly descend on the graceless and
offending, they are first blessed the curse having been removed; then
being justified by faith, they draw unto themselves the grace of the
Spirit. Thus the Cross removed the curse, Faith brought in
righteousness, righteousness drew on the grace of the Spirit.
Ver. 15. "Brethren, I speak after the manner of men;
Though it be but a man's covenant, yet when it hath been confirmed, no
one maketh it void or addeth thereto."
"To speak after the manner of men" means to use
human examples.[3] Having founded his argument on the Scriptures, on
the miracles wrought among themselves, on the sufferings of Christ, and
on the Patriarch, he proceeds to common usages; and this he does
invariably, in order to sweeten his discourse, and render it more
acceptable and intelligible to the duller sort. Thus he argues with the
Corinthians, "Who feedeth a flock, and eateth not of the milk of the
flock? Who planteth a vineyard, and eateth not the fruit thereof?" (1
Cor. ix: 7.) and again with the Hebrews, "For a testament is of force
where there hath been death; for doth it ever avail while he that made
it liveth?" ( Heb. ix: 17. ) One may find him dwelling with pleasure on
such arguments. In the Old Testament God does the same thing in many
instances, as, "Cab a woman forget her sucking child?" (Isa. xlix: 15.)
and again, "Shall the clay say to him that fashioneth it, What makest
thou?" (Isa. xlv: 9.) and in Hosea, He represents a husband set at
nought by his wife. (Hos. ii: 5, f.) This use of human
28
examples frequently occurs in types also, as when the prophet takes the
girdle, (Jer. xiii 1-9.) and goes down to the potter's house (Jer.
xviii: 1-6.) The meaning of the present example is, that Faith is more
ancient than the Law, which is later and only temporary, and delivered
in order to pave the way for Faith. Hence he says, "Brethren, I speak
after the manner of men;" above he had called them "foolish," now he
calls them "brethren," at once chiding and encouraging them. "Though it
be but a man's covenant, yet when it hath been confirmed." If a man,
says he, makes a covenant, does any one dare to come afterwards and
overturn it, or subjoin aught to it? for this is the meaning of "or
addeth thereto." Much less then when God makes a covenant; and with
whom did God make a covenant?
Ver. 16, 17, 18. "Now to Abraham were the promises
spoken and to his seed. He saith not, And to seeds,[1] as of many; but
as of One, And to thy seed, which is Christ.[2] Now this I say, A
covenant, confirmed before hand by God the Law, which came four hundred
and thirty years after, doth not disannul, so as to make the promise of
none effect. For if the inheritance is of the Law, it is no more of
promise: but God hath granted it to Abraham by promise."
Thus God made a covenant with Abraham, promising
that in his seed the blessing should come upon the heathen; and this
blessing the Law cannot turn aside. As this example was not in all
respects appropriate to the matter in hand, he introduces it thus, "I
speak after the manner of men," that nothing might be deduced from it
derogatory to the majesty of God. But let us go to the bottom of this
illustration. It was promised Abraham that by his seed the heathen
should be blessed; and his seed according to the flesh is Christ; four
hundred and thirty years after came the Law; now, if the Law bestows
the blessings even life and righteousness, that promise is annulled.
And so while no one annuls a man's covenant, the covenant of God after
four hundred and thirty years is annulled; for if not that covenant but
another instead of it bestows what is promised, then is it set aside,
which is most unreasonable.
Ver. 19. "What then is the Law? it was added because
of transgressions."
This remark again is not superfluous; observe too
how he glances round at every thing, as if he had an hundred eyes.
Having exalted Faith, and proved its eider claims, that the Law may not
be considered superfluous, he sets right this side of the doctrine
also, and proves that the Law was not given without a view, but
altogether profitably. "Because of transgressions;" that is to say,
that the Jews might not be let live carelessly, and plunge into the
depth of wickedness,[3] but that the Law might be placed upon them as a
bridle, guiding, regulating, and checking them from transgressing, if
not all, at least some of the commandments. Not slight then was the
advantage of the Law; but for how long?
Ver. 19. "Till the seed should come to whom the
promise hath been made."
This is said of Christ; if then it was given until
His advent, why do you protract it beyond its natural period?
Ver. 19. "And it was ordained through Angels by the
hand of a Mediator."
He either calls the priests Angels, or he declares
that the Angels themselves ministered to the delivery of the Law. By
Mediator here he means Christ,[4] and shows that He was before it, and
Himself the Giver of it.
Ver. 20. "Now a mediator is not a mediator of one,
but God is one."[5]
What can the heretics[6] say to this? for as,
according to them, the expression "the Only True God" excludes the Son
from being true God, so here the phrase "God is One," excludes Him from
being God in any sense. But if, although the Father is called "One
God," the Son is nevertheless God, it is very plain that though the
Father is called "Very God," the Son is very God likewise. Now a
mediator, says he, is between two parties; of whom then is Christ the
Mediator? plainly of God and of men. Observe, he says, that Christ also
gave the Law; what therefore it was His to give, it is His to annul.
29
Ver. 21. "Is the Law then against the promises of
God?"
For if the blessing is given in the seed of Abraham,
but the Law brings in the curse, it must be contrary to the promises.
This objection he meets, first, by a protest, in the words,
Ver. 21. "God forbid:" And next he brings his proof;
Ver. 21. "For if there had been a law given which
could make alive. verily righteousness would have been of the Law."
His meaning is as follows; If we had our hope of
life in the Law, and our salvation depended on it, the objection might
be valid. But if it save you, by means of Faith, though it brings you
under the curse, you suffer nothing from it, gain no harm, in that
Faith comes and sets all right. Had the promise been by the Law, you
had reasonably feared lest, separating from the Law, you should
separate from righteousness, but if it was given in order to shut up
all, that is, to convince all and expose their individual sins, far
from excluding you from the promises, it now aids you in obtaining
them. This is shown by the words,
Ver. 22. "Howbeit the scripture[1] hath shut up all
things trader sin, that the promise by faith in Jesus Christ might be
given to them that believe."
As the Jews were not even conscious of their own
sins, and in consequence did not even desire remission; the Law was
given to probe their wounds, that they might long for a physician. And
the word "shut up" means "convinced" and conviction held them in fear.
You see then it is not only not against, but was given for the
promises. Had it arrogated to itself the work and the authority, the
objection would stand; but if its drift is something else, and it acted
for that, how is it against the promises of God? Had the Law not been
given, all would have been wrecked upon wickedness, and there would
have been no Jews to listen to Christ; but now being given, it has
effected two things ; it has schooled its followers in a certain degree
of virtue, and has pressed on them the knowledge of their own sins. And
this especially made them more zealous to seek the Son, for those who
disbelieved, disbelieved from having no sense of their own sins, as
Paul shows; "For being ignorant of God's righteousness, and seeking to
establish their own righteousness, they did not subject themselves to
the rightousness of God." (Rom. x: 3.)
Ver. 23. "But before faith came, we were kept inward
under the Law, shut up unto the faith which should afterwards be
revealed."
Here he clearly puts forward what I have stated: for
the expressions "we were kept" and "shut up," signify nothing else than
the security given by the commandments of the Law; which like a
fortress fenced them round with fear and a life conformable to itself,
and so preserved them unto Faith.
Ver. 24. "So that the Law hath been our tutor to
bring us unto Christ, that we might be justified by faith."
Now the Tutor is not opposed to the Preceptor, but
cooperates with him, ridding the youth from all vice, and having all
leisure to fit him for receiving instructions from his Preceptor. But
when the youth's habits are formed, then the Tutor leaves him, as Paul
says.
Ver. 25, 26. "But now that faith is come which leads
to perfect manhood we are no longer under a tutor[2]. For ye are all
sons of God through faith in Christ Jesus."
The Law then, as it was our tutor, and we were kept
shut up under it, is not the adversary but the fellow-worker of grace;
but if when grace is come, it continues to hold us down, it becomes an
adversary; for if it confines those who ought to go forward to grace,
then it is the destruction of our salvation. If a candle which gave
light by night, kept us, when it became day, from the sun, it would not
only not benefit, it would injure us; and so doth the Law, if it stands
between us and greater benefits. Those then are the greatest traducers
of the Law, who still keep it, just as the tutor makes a youth
ridiculous, by retaining him with himself, when time calls for his
departure. Hence Paul says, "But after faith is come, we are no longer
under a tutor." We are then no longer under a tutor, "for ye are all
sons of God." Wonderful! see how mighty is the power of Faith, and how
he unfolds as he proceeds! Before, he showed that it made them sons of
the Patriarch, "Know therefore," says he, "that they which be of faith,
the same are sons of Abraham;" now he proves that they are sons of God
also, "For ye are all," says he, "sons of God through faith, which is
in Christ Jesus;" by Faith, not by the Law. Then, when he has said this
30
great and wonderful thing, he names also the mode of their adoption,
Ver. 27. "For as many of you as were baptized into
Christ, did put on Christ."
Why does he not say, "For as many of you as have
been baptized into Christ, have been born of God?" for this was what
directly went to prove that they were sons;--because he states it in a
much more awful point of view; If Christ be the Son of God, and thou
hast put on Him, thou who hast the Son within thee, and art fashioned
after His pattern, hast been brought into one kindred and nature with
Him.
Ver. 28. "There can be neither Jew nor Greek, there
can be neither bond nor free, there can be no male and female: for ye
all are one in Christ Jesus."
See what an insatiable soul! for having said, "We
are all made children of God through Faith," he does not stop there,
but tries to find something more exact, which may serve to convey a
still closer oneness with Christ. Having said, "ye have put on Christ,"
even this does not suffice Him, but by way of penetrating more deeply
into this union, he comments on it thus: "Ye are all One in Christ
Jesus," that is, ye have all one form and one mould, even Christ's.
What can be more awful than these words! He that was a Greek, or Jew,
or bond-man yesterday, carries about with him the form, not of an Angel
or Archangel, but of the Lord of all, yea displays in his own person
the Christ.
Ver. 29. "And if ye are Christ's, then are ye
Abraham's seed, heirs according to promise."
Here, you observe, he proves what he had before
stated concerning the seed of Abraham,--that to him and to his seed the
promises were given.[3]
CHAPTER IV
VERSE 1--3.
"But I say, that so long as the heir is a child, he differeth nothing
from a bond-servant, though he is lord of all; but is under guardians
and stewards, until the term appointed of the father. So we also when
we were children, were held in bondage under the rudiments of the
world.".
The word "child" in this place denotes not age but
understanding;[1] meaning that God had from the beginning designed for
us these gifts, but, as we yet continued childish, He let us be under
the elements of the world, that is, new moons and sabbaths, for these
days are regulated by the course of sun and moon.[2] If then also now
they bring you under law they do nothing else but lead you backward now
in the time of your perfect age and maturity. And see what is the
consequence of observing days; the Lord, the Master of the house,
the Sovereign Ruler, is thereby reduced to the rank of a servant.
Ver. 4, 5. "But when the fulness of the time came
God sent forth His Son, born of a woman, under the Law that he might
redeem them which were under the Law, that we might receive the
adoption of sons."
Here he states two objects and effects of the
Incarnation, deliverance from evil and supply of good, things which
none could compass but Christ. They are these; deliverance from the
curse of the Law, and promotion to sonship. Fitly does he say, that we
might "receive," "[be paid,]" implying that it was due;[4] for the
promise was of old time made for these objects to Abraham, as the
Apostle has himself shown at great length. And how does it appear that
we have become sons? he has told us one mode, in that we have put on
Christ who is the Son; and now he mentions another, in that we have
received the Spirit of adoption.
Ver. 6, 7. "And because ye are sons, God sent forth
the Spirit of His Son into your hearts, crying, Abba, Father. So that
thou art no longer a bond-servant, but a son; and if a son, then an
heir through God."
Had not we been first made sons, we could not have
called Him Father. If then grace hath made us freemen instead of
slaves, men
31
instead of children, heirs and sons instead of aliens, is it not utter
absurdity and stupidity to desert this grace, and to turn away
backwards?
Ver. 8, 9. "Howbeit at that time not knowing
God, ye were bondage to them which buy nature are no gods.[1] But now,
that ye have come to know God, or rather to be known of God, how turn
ye back again to the weak and beggarly rudiments whereunto ye
desire to be in bondage over again."
Here turning to the Gentile believers he says that
it is an idolatry, this rigid observance of days, and now incurs a
severe punishment. To enforce this, and inspire them with a deeper
anxiety, he calls the elements "not by nature Gods." And his meaning
is,--Then indeed, as being benighted and bewildered, ye lay grovelling
upon the earth, but now that ye have known God or rather are known of
Him, how great and bitter will be the chastisement ye draw upon
you, if, after such a treatment, ye relapse into the same disease. It
was not by your own pains that ye found out God, but while ye continued
in error, He drew you to Himself. He says "weak and beggarly
rudiments," in that they avail nothing towards the good things held out
to us.
Ver. 10. "Ye observe days, and months, and seasons,
and years." Hence is plain that their teachers were preaching to them
not only circumscision, but also the feast-days and new-moons.
Ver. 11. "I am afraid of you, lest by any means I
have bestowed labor upon you in vain."
Observe the tender compassion of the Apostle; they
were shaken and he trembles and fears. And hence he has put it so as
thoroughly to shame them, "I have bestowed labor upon you,"
saying, as it were, make not vain the labors which have cost me sweat
and pain. By saying "I fear," and subjoining the word "lest," he
both inspires alarm, and encourages good hope. He says not "I have
labored in vain," but "lest," which is as much as to say, the wreck has
not happened, but I see the storm big with it; so I am in fear, yet not
in despair; ye have the power to set all right, and to return into your
former calm. Then, as it were stretching out a hand to them thus
tempest-tost,[2] he
brings himself into the midst, saying,
Ver. 12. "I beseech you, brethren, be as I am; for I
am as you are."
This is addressed to his Jewish disciples, and he
brings his own example forward, to induce them thereby to abandon their
old customs. Though you had none other for a pattern, he says, to look
at me only would have sufficed for such a change, and for your taking
courage. Therefore gaze on me; I too was[3] once in your state of mind,
especially so; I had a burning zeal for the Law; yet afterwards I
feared not to abandon the Law, to withdraw from that rule of life. And
this ye know full well how obstinately I clung hold of Judiaism, and
how with yet greater force I let it go. He does well to place this last
in order: for most men, though they are given a thousand reasons, and
those just ones, are more readily influenced by that which is like
their own case, and more firmly hold to that which they see done by
others.
Ver. 12. "Ye did me no wrong."
Observe how he again addresses them by a title of
honor, which was a reminder moreover of the doctrine of grace. Having
chid them seriously, and brought things together from all quarters, and
shown their violations of the Law, and hit them on many sides, he gives
in and conciliates them speaking more tenderly. For as to do nothing
but conciliate causes negligence, so to be constantly talked at with
sharpness sours a man; so that it is proper to observe due proportion
everywhere. See then how he excuses to them what he has said, and shows
that it proceeded not simply because he did not like them, but from
anxiety. After giving them a deep cut, he pours in this encouragement
like oil; and, showing that his words were not words of hate or enmity,
he reminds them of the love which they had evinced toward him, mixing
his self-vindication with praises.Therefore he says, "ye did me no
wrong."
Ver. 13, 14. "But ye know that because of an
infirmity of the flesh I preached the Gospel unto you the first time.
And that which was a temptation in my flesh ye despised not, nor
rejected."
Not to have injured one is indeed no great thing,
for no man whatever would choose to hurt wantonly and without object to
annoy another who had never injured him. But for you, not only have ye
not injured me, but ye have shown me great and inexpressible kindness,
and it is impossible that one who has been treated with such attention
should speak thus from any malevolent motive. My language then cannot
be caused by ill-will; it follows, that it proceeds
32
from affection and solicitude.[1] "Ye did me no wrong; ye know that
because of an infirmity of the flesh I preached the Gospel unto you."
What can be gentler than this holy soul, what sweeter, or more
affectionate! And the words he had already used, arose not from an
unreasoning anger, nor from a passionate emotion, but from much
solicitude. And why do I say, ye have not injured me? Rather have ye
evinced a great and sincere regard for me. For "ye know," he says,
"that because of an infirmity of the flesh I preached the Gospel unto
you; and that which was a temptation to you in my flesh ye despised
not, nor rejected." What does he mean? While I preached to you, I was
driven about, I was scourged, I suffered a thousand deaths, yet ye
thought no scorn of me; for this is meant by that which was a
temptation to you in my flesh ye despised not, nor rejected."[2]
Observe his spiritual skill; in the midst of his self-vindication, he
again appeals to their feelings by showing what he had suffered for
their sakes. This however, says he, did not at all offend you, nor did
ye reject me on account of my sufferings and persecutions; or, as he
now calls them, his infirmity and temptation.
Ver. 14. "But ye received me as an Angel of God."
Was it not then absurd in them to receive him as an
Angel of God, when he was persecuted and driven about, and then not to
receive him when pressing on them what was fitting?
Ver. 15, 16. "Where then is that gratulation of
yourselves? for I bear you witness, that, if possible, ye would have
plucked out your eyes, and given them to me. So then am I become your
enemy, because I tell you the truth?"
Here he shows perplexity and amazement, and desires
to learn of themselves the reason of their change. Who, says he, hath
deceived you, and caused a difference in your disposition towards me?
Are ye not the same who attended and ministered to me, counting me more
precious than your own eyes? what then has happened? whence this
dislike? whence this suspicion? Is it because I have told you the
truth? You ought on this very account to pay me increased honor and
attention; instead of which "I am become your enemy, because I tell you
the truth,"--for I can find no other reason but this. Observe too what
humbleness of mind appears in his defence of himself; he proves not by
his conduct to them, but by theirs to him that his language could not
possibly have proceeded from unkind feeling. For he says not; How is it
supposable that one, who has been scourged and driven about, and
ill-treated a thousand things for your sakes, should now have schemes
against you? But he argues from what they had reason to boast of,
saying, How can one who has been honored by you, and received as an
Angel, repay you by conduct the very opposite?
Ver. 17. "They zealously seek you in no good way;
nay, they desire to shut you out that ye may seek them."
It is a wholesome emulation[3] which leads to an
imitation of virtue, but an evil one, which seduces from virtue him who
is in the right path. And this is the object of those persons, who
would deprive you of perfect knowledge,[4] and impart to you that which
is mutilated and spurious, and this for no other purpose than that they
may occupy the rank of teachers, and degrade you, who now stand higher
than themselves, to the position of disciples. For this is the meaning
of the words "that ye may seek them." But I, says he, desire the
reverse, that ye may become a model for them, and a pattern of a higher
perfection: a thing which actually happened when I was present with
you. Wherefore he adds,
Ver. 18. "But it is good to be zealously sought in a
good matter at all times, and not only when I am present with you."
Here he hints that his absence had been the cause of
this, and that the true blessing was for disciples to hold right
opinions not only in the presence but also in the absence of their
master. But as they had not arrived at this point of perfection, he
makes every effort to place them there.
Ver. 19. "My little children,[5] of whom I am again
in travail until Christ be formed in you. "
Observe his perplexity and perturbation, "Brethren,
I beseech you:" "My little children, of whom I am again in travail:" He
resembles a mother trembling for her children. "Until Christ be formed
in you." Behold his paternal tenderness, behold this despondency worthy
of an Apostle. Observe what a wail he utters, far more piercing than of
a woman in travail;--Ye have defaced the likeness, ye have destroyed
the kinship, ye have changed the form, ye need
33
another regeneration and refashioning;[1] nevertheless I call you
children, abortions and monsters though ye be. However, he does not
express himself in this way, but spares them, unwilling to strike, and
to inflict wound upon wound. Wise physicians do not cure those who have
fallen into a long sickness all at once, but little by little, lest
they should faint and die. And so is it with this blessed man; for
these pangs were more severe in proportion as the force of his
affection was stronger. And the offense was of no trivial kind. And as
I have ever said and ever will say, even a slight fault mars the
appearance and distorts the figure of the whole.
"Ver. 20. "Yea, I could wish to be present with you
now, and to change my voice."
Observe his warmth, his inability to refrain
himself, and to conceal these his feelings; such is the nature of love;
nor is he satisfied with words, but desires to be present with them,
and so, as he says, to change his voice, that is, to change to
lamentation, to shed tears, to turn every thing into mourning. For he
could not by letter show his tears or cries of grief, and therefore he
ardently desires to be present with them.
Ver. 20. "For I am perplexed about you." I know not,
says he, what to say, or what to think. How is it, that ye who by
dangers, which ye endured for the faith's sake, and by miracles, which
ye performed through faith, had ascended to the highest heaven, should
suddenly be brought to such a depth of degradation as to be drawn
aside to circumcision or sabbaths, and should rely wholly upon
Judaizers? Hence in the beginning he says, "I marvel that ye are so
quickly removing," and here, "I am perplexed about you," as if he said,
What am I to speak? What am I to utter? What am I to think? I am
bitterly perplexed. And so he must needs weep, as the prophets do when
in perplexity; for not only admonition but mourning also is a form in
which solicitous attention is often manifested. And what he said in his
speech to those at Miletus, "By the space of three years I ceased not
to warn every one ... with tears," he says here also, "and to change my
voice. "(Acts xx: 31. ) When we find ourselves overcome by perplexity
and helplessness which come contrary to expectation, we are driven to
tears; and so Paul admonished them sharply, and endeavored to shame
them, then in turn soothed them, and lastly he wept. And this weeping
is not only a reproof but a blandishment; it does not exasperate like
reproof, nor relax like indulgent treatment, but is a mixed remedy, and
of great efficacy in the way of exhortation. Having thus softened and
powerfully engaged their hearts by his tears, he again advances to the
contest,[2] and lays down a larger propostion, proving that the Law
itself was opposed to its being kept. Before, he produced the example
of Abraham, but now (what is more cogent) he brings forward the Law
itself enjoining them not to keep itself, but to leave off. So that,
says he, you must abandon the Law, if you would obey it, for this is
its own wish: this however he does not say expressly, but enforces it
in another mode, mixing up with it an account of facts.
Ver. 21. "Tell me," he says, "ye that desire to be
under the Law, do ye not hear the Law?"[3]
He says rightly, "ye that desire," for the matter
was not one of a proper and orderly succession of things but of their
own unseasonable contentiousness. It is the Book of Creation which he
here calls the Law, which name he often gives to the whole Old
Testament.
Ver. 22. "For it is written, (Gen. xv: 16.) that
Abraham had two sons, one by the hand-maid and the other by the
freewoman."
He returns again to Abraham, not in the way of
repetition, but, inasmuch as the Patriarch's fame was great among the
Jews, to show that the types had their origin from thence, and that
present events were pictured aforetime in him. Having previously shown
that the Galatians were sons of Abraham, now, in that the Patriarch's
sons were not of equal dignity, one being by a bondwoman, the other by
a free-woman, he shows that they were not only his sons, but sons in
the same sense as he that was freeborn and noble. Such is the power of
Faith.
Ver. 23. "Howbeit the son by the handmaid is born
after the flesh; but the son by the freewoman is born through promise."
What is the meaning of "after the flesh?" Having
said that Faith united us to Abraham, and it having seemed incredible
to his hearers, that those who were not begotten by Abraham should be
called his sons, he proves that this paradox had actually happened long
ago; for that Isaac, born not according to the order of nature, nor the
law of marriage, nor the power of the flesh, was yet truly his own son.
He was the issue of bodies that were dead, and of a womb that was dead;
his conception was not by the flesh, nor his birth by the seed, for the
womb was dead both through age and barren-
34
hess, but the Word of God fashioned Him. Not so in the case of the
bondman; He came by virtue of the laws of nature, and after the manner
of marriage. Nevertheless, he that was not according to the flesh was
more honorable than he that was born after the flesh. Therefore let it
not disturb you that ye are not born after the flesh; for from the very
reason that ye are not so born, are ye most of all Abraham's kindred.
The being born after the flesh renders one not more honorable, but less
so, for a birth not after the flesh is more marvellous and more
spiritual. And this is plain from the case of those who were born of
old time; Ishmael, for instance, who was born according to the flesh,
was not only a bondman, but was cast out of his father's house; but
Isaac, who was born according to the promise, being a true son and
free, was lord of all.
Ver. 24. "Which things contain an allegory."[1]
Contrary to usage, he calls a type an allegory; his
meaning is as follows; this history not only declares that which
appears on the face of it, but announces somewhat farther, whence it is
called an allegory. And what hath it announced? no less than all the
things now present.
Ver. 24. "For these women" he says, "are two
covenants; one from mount Sinai, bearing children unto bondage, which
is Hagar."
"These: "who? the mothers of those children, Sarah
and Hagar; and what are they? Two covenants, two laws. As the names of
the women were given in the history, he abides by this designation of
the two races, showing how much follows from the very names. How from
the names?
Ver. 25. "Now this Hagar is Mount Sinai in Arabia:"
The bond-woman was called Hagar, and "Hagar" is the
word for Mount Sinai in the language of that country."[2] So that it is
necessary that all who are born of the Old Covenant should be bondmen,
for that mountain where the Old Covenant was delivered hath a name in
common with the bondwoman. And it includes Jerusalem, for this is the
meaning of,
Ver. 25. "And answereth to Jerusalem that now is."
That is, it borders on, and is contiguous to it.[3]
Ver. 25. "For she is in bondage with her children."
What follows from hence? Not only that she was in
bondage and brought forth bondmen, but that this Covenant is so too,
whereof the bondwoman was a type. For Jerusalem is adjacent to the
mountain of the same name with the bondwoman, and in this mountain the
Covenant was delivered. Now where is the type of Sarah?
Ver. 26. "But Jerusalem that is above is free."
Those therefore, who are born of her are not
bondmen. Thus the type of the Jerusalem below was Hagar, as is plain
from the mountain being so called; but of that which is above is the
Church. Nevertheless he is not content with these types, but adds the
testimony of Isaiah to what he has spoken. Having said that Jerusalem
which is above "is our Mother," and having given that name to the
Church, he cites the suffrage of the Prophet in his favor,
Ver. 27. "Rejoice, thou barren that bearest not,
break forth and cry, thou that travailest not, for more are the
children of the desolate than of her which hath the husband." (Isa.
liv: I. )
Who is this who before was "barren," and "desolate?"
Clearly it is the Church of the Gentiles,[4] that was before deprived
of the knowledge of God? Who, "she which hath the husband?" plainly the
Synagogue. Yet the barren woman surpassed her in the number of her
children, for the other embraces one nation, but the children of the
Church have filled the country of the Greeks and of the Barbarians, the
earth and sea, the whole habitable world. Observe how Sarah by acts,
and the Prophet by words, have described the events about to befal us.
Observe too, that he whom Isaiah called barren, Paul hath proved to
have many children, which also happened typically in the case of Sarah.
For she too, although barren, became the mother of a numerous progeny.
This however does not suffice Paul, but he carefully follows out the
mode whereby the barren woman became a mother, that in this
particular likewise the type might harmonize with the truth. Wherefore
he adds
35
Ver. 28. "Now we, brethren, as Isaac was, are
children of promise."
It is not merely that the Church was barren like
Sarah, or became a mother of many children like her, but she bore them
in the way Sarah did. As it was not nature but the promise of God which
rendered Sarah a mother, [for the word of God which said, "At the time
appointed I will return unto thee, and Sarah shall have a son," (Gen.
xviii: 14.) this entered into the womb and formed the babe;] so also in
our regeneration it is not nature, but the Words of God spoken by the
Priest,[1] (the faithful know them,) which in the Bath of water as in a
sort of womb, form and regenerate him who is baptized.
Wherefore if we are sons of the barren woman, then
are we free. But what kind of freedom, it might be objected, is this,
when the Jews seize and scourge the believers, and those who have this
pretence of liberty are persecuted? for these things then occurred, in
the persecution of the faithful. Neither let this disturb you, he
replies, this also is anticipated in the type, for Isaac, who was free,
was persecuted by Ishmael the bondman. Wherefore he adds,
Ver. 29, 30. "But as then he that was born after the
flesh persecuted him that was born after the Spirit, even so it is now.
Howbeit what saith the Scripture? (Gen. xxi: 10.) Cast out the handmaid
and her son: for the son of the handmaid shall not inherit with the son
of the freewoman."
What! does all this consolation consist in showing
that freemen are persecuted by bond-men? By no means, he says, I do not
stop here, listen to what follows, and then, if you be not
pusillanimous under persecution, you will be sufficiently comforted.
And what is it that follows? "Cast out the son of the handmaid, for he
shall not inherit with the son of the freewoman." Behold the reward of
tyranny for a season, and of reckleness out of season! the son is
cast out of his father's house, and becomes, together with his mother,
an exile and a wanderer. And consider too the wisdom of the remark; for
he says not that he was cast forth merely because he persecuted, but
that he should not be heir. For this punishment was not exacted from
him on account of his temporary persecution, (for that would have been
of little moment, and nothing to the point,) but he was not
suffered to participate in the inheritance provided for the son. And
this proves that, putting the persecution aside, this very thing had
been typified from the beginning, and did not originate in the
persecution, but in the purpose of God. Nor does he say, "the son of
Abraham shall not be heir," but, "the son of the handmaid,"
distinguishing him by his inferior descent. Now Sarah was barren, and
so is the Gentile Church;[2] observe how the type is preserved in every
particular, as the former, through all the by-gone years, conceived
not, and in extreme old age became a mother, so the latter, when the
fulness of time is come, brings forth. And this the prophets have
proclaimed, saying, "Rejoice, thou barren that bearest not; break forth
and cry, thou that travailest not; for more are the children of the
desolate than of her which hath the husband." And hereby they intend
the Church; for she knew not God, but as soon as she knew Him, she
surpassed the fruitful synagogue.[3]
Ver. 31. "Wherefore, brethren, we are not children
of a handmaid but of the freewoman."
He turns and discusses this on all sides, desiring
to prove that what had taken place was no novelty, but had been before
typified many ages ago. How then can it be otherwise than absurd for
those who had been set apart so long and who had obtained freedom,
willingly to subject themselves to the yoke of bondage?
Next he states another inducement to them to abide
in his doctrine.
(36)
CHAPTER V
VERSE I.
"With freedom did Christ set us free;stand fast therefore.[1]."
Have ye wrought your own deliverance, that ye run
back again to the dominion ye were under before? It is Another
who hath redeemed you, it is Another who hath paid the ransom for
you. Observe in how many ways he leads them away from the error
of Judaism; by showing, first, that it was the extreme of folly for
those, who had become free instead of slaves, to desire to become
slaves instead of free; secondly, that they would be convicted of
neglect and ingratitude to their Benefactor, in despising Him who
had delivered, and loving him who had enslaved them; thirdly, that it
was impossible. For Another having once for all redeemed all of us from
it, the Law ceases to have any sway. By the word,"stand fast," he
indicates their vacillation.
Ver. 1. "And be not entangled again in a yoke of
bondage."
By the word "yoke" he signifies to them the
burdensomeness of such a course, and by the word "again" he points out
their utter senselessness. Had ye never experienced this burden, ye
would not have deserved so severe a censure, but for you who by trial
have learnt how irksome this yoke is, again to subject yourself to it,
is justly unpardonable.
Ver. 2. "Behold, I Paul say unto you, that if ye
receive circumcision, Christ will profit you nothing."
Lo, what a threat! reasonably then did he
anathematize even angels. How then shall Christ profit them nothing?
for he has not supported this by argument, but only declared it, the
credence due to his authority, compensating, as it were, for all
subsequent proof· Wherefore he sets out by saying, "Behold, I
Paul say unto you," which is the expression of one who has confidence
in what he asserts. We will subjoin what we can ourselves as to how
Christ shall profit nothing them who are circumcised.
He that is circumcised is circumcised for fear of
the Law, and he no tears the Law, distrusts the power of grace,
and he who distrusts can receive no benefit from that which is
distrusted. Or again thus, he that is circumcised makes the Law of
force; but thus considering it to be of force and yet transgressing it
in the greater part while keeping it in the lesser, he puts himself
again under the curse. But how can he be saved who submits himself to
the curse, and repels the liberty which is of Faith? If one may say
what seems a paradox, such an one believes neither Christ nor the Law,
but stands between them, desiring to benefit both by one and the other,
whereas he will reap fruit from neither. Having said that Christ shall
profit them nothing, he lays down the proof[2] of it shortly and
sententiously, thus:
Ver. 3. "Yea, I testify again[3] to every man that
receiveth circumcision that he is a debtor to do the whole Law."
That you may not suppose that this is spoken from
ill-will[4], I say not to you alone, he says, but to every one who
receiveth circumcision, that he is a debtor to do the whole Law. The
parts of the Law are linked one to the other. As he who from being free
has enrolled himself as a slave, no longer does what he pleases, but is
bound by all the laws of slavery, so in the case of the Law, if you
take upon you a small portion of it, and submit to the yoke, you draw
down upon yourself its whole domination. And so it is in a worldly
inheritance: he who touches no part of it, is free from all matters
which are consequent on the heirship to the deceased, but if he takes a
small portion, though not the whole, yet by that part he has rendered
himself liable for every thing. And this occurs in the Law,
37
not only in the way I have mentioned, but in another also, for Legal
observances are linked together. For example; Circumcision has
sacrifice connected with it, and the observance of days; sacrifice
again has the observance both of day and of place; place has the
details of endless purifications; purifications involve a perfect swarm
of manifold observances. For it is unlawful for the unclean to
sacrifice, to enter the holy shrines, to do any other such act. Thus
the Law introduces many things even by the one commandment. If then
thou art circumcised, but not on the eighth day, or on the eighth day,
but no sacrifice is offered, or a sacrifice is offered, but not in the
prescribed place, or in the prescribed place, but not the accustomed
objects, or if the accustomed objects, but thou be unclean, or if clean
yet not purified by proper rules, every thing is frustrated.
Wherefore[1] he says, "that he is a debtor to the the whole Law."
Fulfil not a part, but the whole, if the Law is of force; but if it be
not of force, not even a part.
Ver. 4. "Ye are severed from Christ, ye who would be
justified by the Law; ye are fallen away from grace."
Having established his point, he at length declares
their danger of the severest punishment. When a man recurs to the Law,
which cannot save him, and falls from grace, what remains but an
inexorable retribution, the Law being powerless, and grace rejecting
him?
Thus having aggravated their alarm, and disquieted
their mind, and shown them all the shipwreck they were about to suffer,
he opens to them the haven of grace which was near at hand. This is
ever his wont, and he shows that in this quarter salvation is easy and
secure, subjoining the words,
Ver. 5. "For we through the Spirit by faith wait for
the hope of righteousness."[2]
We need none of those legal observances, he says;
faith suffices to obtain for us the Spirit, and by Him righteousness,
and many and great benefits.
Ver. 6. "For in Jesus Christ neither circumcision
availeth any thing, nor uncircumcision;[3] but faith working through
love."
Observe the great boldness with which he now
encounters them; Let him that hath put on Christ, he says, no longer be
careful about such matters. Having before said that Circumcision was
hurtful, how is it that he now considers it indifferent? It is
indifferent as to those who bad it previously to the Faith, but not as
to those who are circumcised after the Faith was given. Observe too the
view in which he places it, by setting it by the side of
Uncircumcision; it is Faith that makes the difference. As in the
selection of wrestlers, whether they be hook-nosed or flat-nosed, black
or white, is of no importance in their trial, it is only necessary to
seek that they be strong and skilful; so all these bodily accidents do
not injure one who is to be enrolled under the New Covenant, nor does
their presence assist him.
What is the meaning of "working through love?"[4]
Here he gives them a hard blow, by showing that this error had crept in
because the love of Christ had not been rooted within them. For to
believe is not all that is required, but also to abide in love. It is
as if he had said, Had ye loved Christ as ye ought, ye would not have
deserted to bondage, nor abandoned Him who redeemed you, nor treated
with contumely Him who gave you freedom. Here he also hints at those
who have plotted against them, implying that they would not have dared
to do so, had they felt affection towards them. He wishes too by these
words to correct their course of life.
Ver. 7. "Ye were running well; who did hinder you?[5]
This is not an interrogation, but an expression of
doubt and sorrow. How hath such a course been cut short? who hath been
able to do this? ye who were superior to all and in the rank of
teachers, have not even continued in the position of disciples. What
has happened? who could do this? these are rather the words of one who
is exclaiming and lamenting, as he said before, "Who did bewitch you?"
(Gal. iii: 1.)
Ver. 8. "This persuasion came not of him that
calleth you."
He who called you, called you not to such
fluctuations, he did not lay down a Law, that you should judaize. Then,
that no one might object, "Why do you thus magnify and aggravate the
matter by your words; one commandment only of the Law have we kept, and
yet you make this great outcry?" hear how he terrifies them, not by
things present but future in these words:
Ver. 7. "A little leaven leaveneth the whole lump."
And thus this slight error, he says, if not cor-
38
rected, will have power (as the leaven has with the lump) to lead you
into complete Judaism.
Ver. 10. "I have confidence to you-ward in the Lord,
that ye will be none otherwise minded."
He does not say, "ye are not minded," but, "ye will
not be minded;" that is, you will be set right. And how does he know
this? he says not "I know," but "I trust in God, and invoking His aid
in order to your correction, I am in hopes;" and he says, not merely,
"I have confidence in the Lord," but, "I have confidence towards you in
the Lord." Every where he connects complaint with his praises; here it
is as if he had said, I know my disciples, I know your readiness to be
set right. I have good hopes, partly because of the Lord who suffers
nothing, however trival, to perish, partly because of you who are
quickly to recover yourselves. At the same time he exhorts them to use
diligence on their own parts, it not being possible to obtain aid from
God, if our own efforts are not contributed.
Ver. 10. "But he that troubleth you shall bear his
judgment, whosoever he be."
Not only by words of encouragement, but by uttering
a curse or a prophecy against their teachers, he applies to them an
incentive. And observe that he never mentions the name of these
plotters, that they might not become more shameless. His meaning is as
follows. Not because "ye will be none otherwise minded," are the
authors of your seduction relieved from punishment. They shall be
punished; for it is not proper that the good conduct of the one should
become an encouragement to the evil disposition of the other. This is
said that they might not make a second attempt upon others. And he says
not merely, "he that troubleth," but, "whosoever he be," in the way of
aggravation.
Ver. 11. "But I, brethren, if I still preach
circumcision, why am I still persecuted?"
Observe how clearly he exonerates himself from the
charge,[1] that in every place he judaized and played the hypocrite in
his preaching. Of this he calls them as witnesses; for ye know, he
says, that my command to abandon the Law was made the pretext for
persecuting me. "If I still preach circumcision, why am I still
persecuted? for this is the only charge which they of the Jewish
descent have to bring against me. Had I permitted them to receive the
Faith, still retaining the customs of their fathers, neither believers
nor unbelievers would have laid snares for me, seeing that none of
their own usages were disturbed. What then! did he not preach
circumcision? did he not circumcise Timothy? Truly he did. How then can
he say, "I preach it not?" Here observe his accuracy; he says not, "I
do not perform circumcision," but, "I preach it not," that is, I do not
bid men so to believe. Do not therefore consider it any confirmation of
your doctrine, for though I circumdised, I did not preach circumcision.
Ver. 11. "Then hath the stumbling block of the cross
been done away."
That is, if this which ye assert be true, the
obstacle, the hindrance, is removed; for not even the Cross was so
great an offence to the Jews, as the doctrine that their father's
customs ought not to be obeyed. When they brought Stephen before the
council, they said not that this man adores the Crucified, but that he
speaks "against this holy place and the Law." (Acts vi: 13.) And it was
of this they accused Jesus, that He broke the Law. Wherefore Paul says,
If Circumcision be conceded, the strife you are involved in is
appeased; hereafter no enmity to the Cross and our preaching remains.
But why do they bring this charge against us, while waiting day after
day to murder us? it is because I brought an uncircumcised man into the
Temple (Acts xxi: 29. ) that they fell upon me. Am I then, he says, so
senseless, after giving up the point of Circumcision, vainly and idly
to expose myself to such injuries, and to place such a stumbling-block
before the Cross? For ye observe, that they attack us for nothing with
such vehemence as about Circumcision. Am I then so senseless as to
suffer affliction for nothing at all, and to give offence to others? He
calls it the offence of the Cross, because it was enjoined by the
doctrine of the Cross; and it was this which principally offended the
Jews, and hindered their reception of the Cross, namely, the command to
abandon the usages of their fathers.
Ver. 12. "I would that they which unsettle you,
would even cut themselves off."
Observe how bitterly he speaks here against their
deceivers.[2] At the outset he directed his charge against those who
were deceived, and called them foolish, once and again. Now, having
sufficiently corrected and instructed them, he turns to their
deceivers. And you should remark his wisdom in the manner in which he
39
admonishes and chastens the former as his own children, and as capable
of receiving correction, but their deceivers he cuts off, as aliens and
incurably depraved. And this he does, partly, when he says, "he shall
bear his judgment whosoever he be;" partly when he utters the
imprecation against them, "I would that they which unsettle you would
even cut themselves off." And he says well "that unsettle you." For
they had compelled them to abandon their own fatherland, their liberty,
and their heavenly kindred, and to seek an alien and foreign one; they
had cast them out of Jerusalem which is above and free, and compelled
them to wander forth as captives and emigrants. On this account he
curses them; and his meaning is as follows, For them I have no concern,
"A man that is heretical after the first and second admonition refuse."
( Tit. iii: 10 ) If they will, let them not only be circumcised, but
mutilated. Where then are those who dare to mutilate themselves[1];
seeing that they draw down the Apostolic curse, and accuse the
workmanship of God, and take part with the Manichees? For the latter
call the body a treacherous thing, and from the evil principle; and the
former by their acts give countenance to these wretched doctrines,
cutting off the member as being hostile and treacherous. Ought they not
much rather to put out the eyes, for it is through the eyes that desire
enters the soul? But in truth neither the eye nor any other part of us
is to blame, but the depraved will only. But if you will not allow
this, why do you not mutilate the tongue for blasphemy, the hands for
rapine, the feet for their evil courses, in short, the whole body? For
the ear enchanted by the sound of a flute hath often enervated the
soul; and the perception of a sweet perfume by the nostrils hath
bewitched the mind, and made it frantic for pleasure. Yet this would be
extreme wickedness and satanic madness. The evil spirit, ever
delighting in slaughter, hath seduced them to crush the instrument, as
if its Maker had erred, whereas it was only necessary to correct the
unruly passion of the soul. How then does it happen, one may say, that
when the body is pampered, lust is inflamed? Observe here too that it
is the sin of the soul, for to pamper the flesh is not an act of the
flesh but of the soul, for if the soul choose to mortify it, it would
possess absolute power over it. But what you do is just the same as if
one seeing a man lighting a fire, and heaping on fuel, and setting fire
to a house, were to blame the fire, instead of him who kindled it,
because it had caught this heap of fuel, and risen to a great height.
Yet the blame would attach not to the fire but to the one who kindled
it; for it was given for the purpose of dressing food, affording light,
and other like ministries, not for burning houses. In like manner
desire is implanted for the rearing of families and the ensuring of
life, not for adultery, or fornication, or lasciviousness; that a man
may become a father, not an adulterer; a lawful husband, not a seducer;
leaving heirs after him, not doing damage to another man's. For
adultery arises not from nature, but from wantonness against nature,
which prescribes the use not the misuse. These remarks I have not made
at random, but as a prelude to a dispute, as skirmishing against those
who assert that the workmanship of God is evil, and who neglecting the
sloth of the soul, madly inveigh against the body, and traduce our
flesh, whereof Paul afterwards discourses, accusing not the flesh, but
devilish thoughts.
Ver. 13. "For ye, brethren, were called for freedom;
only use not your freedom for an occasion to the flesh."
Henceforward he appears to digress[2] into a moral
discourse, but in a new manner, which does not occur in any other of
his Epistles. For all of them are divided into two parts, and in the
first he discusses doctrine, in the last the rule of life, but here,
after having entered upon the moral discourse, he again unites with it
the doctrinal part. For this passage has reference to doctrine in the
controversy with the Manichees.[3] What is the meaning of, "Use not
your freedom for an occasion to the flesh?" Christ hath delivered us,
he says, from the yoke of bondage, He hath left us free to act as we
will, not that we may use our liberty for evil, but that we may have
ground for receiving a higher reward, advancing to a higher philosophy.
Lest any one should suspect, from his calling the Law over and over
again a yoke of bondage, and a bringing on of the curse, that his
object in enjoining an abandonment of the Law, was that one might live
lawlessly, he corrects this notion, and states his object to be, not
that our course of life might be lawless, but that our philosophy might
surpass the Law. For the bonds of the Law are broken, and I say this
not that our standard may be lowered, but that it may be exalted. For
both he who commits fornication, and he who leads a virgin life, pass
the bounds of the Law, but not in the same direction; the one is led
away to the worse, the other is elevated to the better; the one
transgresses the Law, the other transcends it.
40
Thus Paul says that Christ hath removed the yoke from you, not that ye
may prance and kick, but that though without the yoke ye may proceed at
a well-measured pace. And next he shows the mode whereby this may be
readily eftected; and what is this mode? he says,
Ver. 13. "But through love be servants one to
another."[1]
Here again he hints that strife and party-spirit,
love of rule and presumptousness, had been the causes of their error,
for the desire of rule is the mother of heresies. By saying, "Be
servants one to another," he shows that the evil had arisen from this
presumptuous and arrogant spirit, and therefore he applies a
corresponding remedy. As your divisions arose from your desire to
domineer over each other, "serve one another;" thus will ye be
reconciled again. However, he does not openly express their fault, but
he openly tells them its corrective, that through this they may become
aware of that; as if one were not to tell an immodest person of his
immodesty, but were continually to exhort him to chastity. He that
loves his neighbor as he ought, declines not to be servant to him more
humbly than any servant. As fire, brought into contact with wax, easily
softens it, so does the warmth of love dissolve all arrogance and
presumption more powerfully than fire. Wherefore he says not, "love one
another," merely, but, "be servants one to another," thus signifying
the intensity of the affection. When the yoke of the Law was taken off
them that they might not caper off and away another was laid on, that
of love, stronger than the former, yet far lighter and pleasanter; and,
to point out the way to obey it, he adds;
Ver. 14. "For the whole law is fulfilled in one
word, even in this; Thou shalt love thy neighbor as thyself."
Seeing that they made so much of the Law, he says,
"If you you wish to fulfill it, do not be circumcised, for it is
fulfilled not in circumcision but in love." Observe how he cannot
forget his grief, but constantly touches upon what troubled him, even
when launched into his moral discourse.
Ver. 15. "But if ye bite and devour one another,
take heed that ye be not consumed one of another."
That he may not distress them, he does not assert
this, though he knew it was the case,[2] but mentions it ambiguously.
For he does not say, "Inasmuch as ye bite one another," nor again does
he assert, in the clause following, that they shall be consumed by each
other; but "take heed that ye be not consumed one of another," and this
is the language of apprehension and warning, not of condemnation. And
the words which he uses are expressly significant; he says not merely,
"ye bite," which one might do in a passion, but also "ye devour," which
implies a bearing of malice. To bite is to satisfy the feeling of
anger, but to devour is a proof of the most savage ferocity. The biting
and devouring he speaks of are not bodily, but of a much more cruel
kind; for it is not such an injury to taste the flesh of man, as to fix
one's fangs in his soul. In proportion as the soul is more precious
than the body, is damage to it more serious. "Take heed that ye be not
consumed one of another." For those who commit injury and lay plots, do
so in order to destroy others; therefore he says, Take heed that this
evil fall not on your own heads. For strife and dissensions are the
ruin and destruction as well of those who admit as of those who
introduce them, and eats out every thing worse than a moth does.
Ver. 16. "But I say, Walk by the Spirit, and ye
shall not fulfil the lust of the flesh."
Here he points out another[3] path which makes duty
easy, and secures what had been said, a path whereby love is generated,
and which is fenced in by love. For nothing, nothing I say, renders us
so susceptible of love, as to be spiritual, and nothing is such an
inducement to the Spirit to abide in us, as the strength of love.
Therefore he says, "Walk by the Spirit and ye shall not fulfil the lust
of the flesh:" having spoken of the cause of the disease, he likewise
mentions the remedy which confers health. And what is this, what is the
destruction of the evils we have spoken of, but the life in the Spirit?
hence he says, "Walk by the Spirit and ye shall not fulfil the lust of
the flesh."
Ver. 17. "For the flesh lusteth against the Spirit,
and the Spirit against the flesh, for these are contrary the one to the
other: that ye may not do the things that ye would."
Here some make the charge that the Apostle has
divided man into two parts, and that he states the essence of which he
is compounded to be conflicting with itself, and that the body has a
contest with the soul. But this is not so, most certainly; for by "the
flesh," he does not mean the body; if he did, what would be the sense
of the clause immediately following, "for it lusteth," he says,
"against the Spirit?" yet the body moves not, but is moved, is not an
agent, but is acted upon. How then does it
41
lust, for lust belongs to the soul not to the body, for in another
place it is said, "My soul longeth," (Ps. lxxx iv: 2.) and, "Whatsoever
thy soul desireth, I will even do it for thee," (1 Sam. xx: 4.) and,
"Walk not according to the desires of thy heart," and, "So panteth my
soul." (Ps. xlii: I.) Wherefore then does Paul say, "the flesh lusteth
against the Spirit?" he is wont to call the flesh, not the natural body
but the depraved will, as where he says, "But ye are not in the flesh,
but in the Spirit," (Rom. viii: 8, 9.) and again, "They that are in the
flesh cannot please God." What then? Is the flesh to be destroyed? was
not he who thus spoke clothed with flesh? such doctrines are not of the
flesh, but from the Devil, for "he was a murderer from the beginning."
(John viii: 44.) What then is his meaning? it is the earthly mind,
slothful and careless, that he here calls the flesh, and this is not an
accusation of the body, but a charge against the slothful soul. The
flesh is an instrument, and no one feels aversion and hatred to an
instrument, but to him who abuses it. For it is not the iron instrument
but the murderer, whom we hate and punish. But it may be said that the
very calling of the faults of the soul by the name of the flesh is in
itself an accusation of the body. And I admit that the flesh is
inferior to the soul, yet it too is good, for that which is inferior to
what is good may itself be good, but evil is not inferior to good, but
opposed to it. Now if you are able to prove to me that evil originates
from the body, you are at liberty to accuse it; but if your endeavor is
to turn its name into a charge against it, you ought to accuse the soul
likewise. For he that is deprived of the truth is called "the natural
man." (1 Cor. xx: 14.)[1] and the race of demons "the spirits of
wickedness." (Eph. vi: 12.)
Again, the Scripture is wont to give the name of the
Flesh to the Mysteries of the Eucharist, and to the whole Church,
calling them the Body of Christ. (Col. i: 24.) Nay, to induce you to
give the name of blessings to the things of which the flesh is the
medium, you have only to imagine the extinction of the senses, and you
will find the soul deprived of all discernment, and ignorant of what it
before knew. For if the power of God is since "the creation of the
world clearly seen, being perceived through the things that are made,"
(Rom. i: 20.) how could we see them without eyes? and if "faith cometh
of hearing," (Rom. x: 17.) how shall we hear without ears? and
preaching depends on making circuits wherein the tongue and feet are
employed. "For how shall they preach, except they be sent?" (Rom. x:
15.) In the same way writing is performed by means of the hands. Do you
not see that the ministry of the flesh produces for us a thousand
benefits? In his expression, "the flesh lusteth against the Spirit," he
means two mental states. For these are opposed to each other, namely
virtue and vice, not the soul and the body. Were the two latter so
opposed they would be destructive of one another, as fire of water, and
darkness of light. But if the soul cares for the body, and takes great
forethought on its account, and suffers a thousand things in order not
to leave it, and resists being separated from it, and if the body too
ministers to the soul, and conveys to it much knowledge, and is adapted
to its operations, how can they be contrary, and conflicting with each
other? For my part, I perceive by their acts that they are not only not
contrary but closely accordant and attached one to another. It is not
therefore of these that he speaks as opposed to each other, but he
refers to the contest of bad and good principles. (Compare Rom. vii:
23.) To will and not to will belongs to the soul; wherefore he says,
"these are contrary the one to the other," that you may not suffer the
soul to proceed in its evil desires. For he speaks this like a Master
and Teacher in a threatening way.
[cheryl
Ver. 18. "But if ye are led by the Spirit, ye are
not under the Law."[2]
If it be asked in what way are these two connected,
I answer, closely and plainly; for he that hath the Spirit as he ought,
quenches thereby every evil desire, and he that is released from these
needs no help from the Law, but is exalted far above its precepts. He
who is never angry, what need has he to hear the command, Thou shalt
not kill? He who never casts unchaste looks, what need hath he of the
admonition, Thou shalt not commit adultery? Who would discourse about
the fruits of wickedness with him who had plucked up the root itself?
for anger is the root of murder, and of adultery the inquisitive gazing
into faces. Hence he says, "If ye are led by the Spirit, ye are not
under the Law;" wherein he appears to me to have pronounced a high and
striking eulogy of the Law, if, at least, the Law stood, according to
its power, in the place of the Spirit before the Spirit's coming upon
us. But we are not on that account obliged to continue apart with our
schoolmaster. Then we were justly subject to the Law, that by fear we
might chasten our lusts, the Spirit not being manifested; but now that
grace is given, which not only commands us to abstain from them, but
both quenches them, and leads us to a higher rule of life, what more
need is there of the Law? He who has attained an exalted excel-
42
lence from an inner impulse, has no occasion for a schoolmaster, nor
does any one, if he is a philosopher, require a grammarian. Why then do
ye so degrade yourselves, as now to listen to the Law, having
previously given yourselves to the Spirit?
Ver. 19, 20, 21. "Now the works of the flesh are
manifest,[1] which are these; fornication,[2] uncleanness,
lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath,
factions, divisions, heresies, envyings, drunkenness, revellings, and
such like: of the which I forewarn you even as I did forewarn you, that
they which practice such things shall not inherit the kingdom of God."
Answer me now, thou that accusest thine own flesh,
and supposest that this is said of it as of an enemy and adversary. Let
it be allowed that adultery and fornication proceed, as you assert,
from the flesh; yet hatred, variance, emulations, strife, heresies, and
witchcraft, these arise merely from a depraved moral choice. And so it
is with the others also, for how can they belong to the flesh? you
observe that he is not here speaking of the flesh, but of earthly
thoughts, which trail upon the ground. Wherefore also he alarms them by
saying, that "they which practice such things shall not inherit the
kingdom of God." If these things belonged to nature and not to a bad
moral choice, his expression, "they practice," is inappropriate, it
should be, "they suffer." And why should they be cast out of the
kingdom, for rewards and punishments relate not to what proceeds from
nature but from choice?
Ver. 22. "But the fruit of the Spirit is love, joy,
peace."
He says not, "the work of the Spirit," but, "the
fruit of the Spirit." Is the soul, however, superfluous? the flesh and
the Spirit are mentioned, but where is the soul? is he discoursing of
beings without a soul? for if the things of the flesh be evil, and
those of the Spirit good, the soul must be superfluous. By no means,
for the mastery of the passions belongs to her, and concerns her; and
being placed amid vice and virtue, if she has used the body fitly, she
has wrought it to be spiritual, but if she separate from the Spirit and
give herself up to evil desires, she makes herself more earthly. You
observe throughout that his discourse does not relate to the substance
of the flesh, but to the moral choice, which is or is not vicious. And
why does he say, "the fruit[3]
of the Spirit?" it is because evil works originate in ourselves alone,
and therefore he calls them "works," but good works require not only
our diligence but God's loving kindness. He places first the root of
these good things, and then proceeds to recount them, in these words,
"Love, joy, peace, long-suffering, kindness, goodness, faithfulness,
meekness, temperance; against such there is no law." For who would lay
any command on him who hath all things within himself, and who hath
love for the finished mistress of philosophy? As horses, who are docile
and do every thing of their own accord, need not the lash, so neither
does the soul, which by the Spirit hath attained to excellence, need
the admonitions of the Law. Here too he completely and strikingly casts
out the Law, not as bad, but as inferior to the philosophy given by the
Spirit.
Ver. 24. "And they that are of Christ Jesus[4] have
crucified the flesh with the passions and the lusts thereof."
That they might not object, "And who is such a man
as this?" he points out by their works those who have attained to this
perfection, here again giving the name of the "flesh" to evil actions.
He does not mean that they had destroyed their flesh, otherwise how
were they going to live? for that which is crucified is dead and
inoperative, but he indicates the perfect rule of life. For the
desires, although they are troublesome, rage in vain. Since then such
is the power of the Spirit, let us live therein and be content
therewith, as he adds himself,
Ver. 25. "If we live[5] by the Spirit, by the Spirit
let us also walk,"
--being governed by His laws. For this is the force
of the words "let us walk," that is, let us be content with the power
of the Spirit, and seek no help from the Law. Then, signifying that
those who would fain have introduced circumcision were actuated by
ambitious motives, he says,
Ver. 26. "Let us not be vainglorious,"[6] which is
the cause of all evils, "provoking[7] one another" to contentions and
strife, "envying one another," for from vainglory comes envy and from
envy all these countless evils.
43
CHAPTER VI
VERSE I.
"Brethren,[1] even if a man be overtaken in any trespass."[2]
Forasmuch as under cover of a rebuke they gratified
their private feelings, and professing to do so for faults which had
been committed, were advancing their own ambition, he says, "Brethren,
if a man be overtaken." He said not if a man commit but if he be
"overtaken" that is, if he be carried away.[3]
"Ye which are spiritual[4] restore such a one,"
He says not "chastise nor "judge, but "set right."
Nor does he stop here, but in order to show that it behoved them
to be very gentle towards those who had lost their footing, he subjoins,
"In a spirit of meekness."
He says not, "in meekness," but, "in a spirit of
meekness," signifying thereby that this is acceptable to the Spirit,
and that to be able to administer correction with mildness is a
spiritual gift. Then, to prevent the one being unduly exalted by having
to correct the other, puts him under the same fear, saying,
"Looking to thyself, lest thou also be tempted."
For as rich men convey contributions to the
indigent, that in case they should be themselves involved in poverty
they may receive the same bounty, so ought we also to do. And therefore
he states this cogent reason, in these words, "looking to thyself, lest
thou also be tempted." He apologizes for the offender, first, by saying
"if ye be overtaken;" next, by employing a term indicative of great
infirmity [5]; lastly, by the words "lest thou also be tempted," thus
arraigning the malice of the devil rather than the remissness of the
soul.
Ver. 2. "Bear ye one another's burdens."
It being impossible for man to be without failings,
he exhorts them not to scrutinize severely the offences of others, but
even to bear their failings, that their own may in turn be borne by
others. As, in the building of a house, all the stones hold not the
same position, but one is fitted for a corner but not for the
foundations, another for the foundations, and not for the corner so too
is it in the body of the Church. The same thing holds in the frame of
our own flesh; notwithstanding which, the one member bears with the
other, and we do not require every thing from each, but what each
contributes in common constitutes both the body and the building.
Ver. 2. "And so fulfil the law of Christ." He says
not "fulfil," but, "complete [6] ;" that is, make it up all of you in
common? by the things wherein ye bear with one another. For example,
this man is irascible, thou art dull-tempered; bear therefore with his
vehemence that he in turn may bear with thy sluggishness; and thus
neither will he transgress, being supported by thee, nor wilt thou
offend in the points where thy defects lie, because of thy brother's
forbearing with thee. So do ye by reaching forth a hand one to another
when about to fall, fulfil the Law in common, each completing what is
wanting in his neighbor by his own endurance. But if ye do not thus,
but each of you will investigate the faults of his neighbor, nothing
will ever be performed by you as it ought. For as in the case of the
body, if one were to exact the same function from every member of it,
the body could never consist, so must there be great strife among
brethren if we were to require all things from all.
Ver. 3. "For if a man thinketh himself to be
something, when he is nothing, he deceiveth himself."
44
Here again he reflects on their arrogance. He that
thinks himself to be something is nothing, and exhibits at the outset a
proof of his worthlessness by such a disposition.
Ver. 4. "But let each man prove his own work."
Here he shows that we ought to be scrutinizers of
our lives, and this not lightly, but carefully to weigh our actions ;
as for example, if thou hast performed a good deed, consider whether it
was not from vain glory, or through necessity, or malevolence, or with
hypocrisy, or from some other human motive. For as gold appears to be
bright before it is placed in the furnace, but when committed to the
fire, is closely proved, and all that is spurious is separated from
what is genuine, so too our works, if closely examined, will be
distinctly made manifest, and we shall perceive that we have exposed
ourselves to much censure.
Ver. 4. "And then shall he have his glorying in
regard of himself alone and not of his neighbor."
This he says, not as laying down a rule, but in the
way of concession; and his meaning is this,[1]--Boasting is senseless,
but if thou wilt boast, boast not against thy neighbor, as the Pharisee
did. For he that is so instructed will speedily give up boasting
altogether; and therefore he concedes a part that he may gradually
extirpate the whole. He that is wont to boast with reference to himself
only, and not against others, will soon reform this failing also. For
he that does not consider himself better than others, for this is the
meaning of "not in regard of his neighbor, but becomes elated by
examining himself by himself, will afterwards cease to be so. And that
you may be sure this is what he desires to establish, observe how he
checks him by fear, saying above, "let every man prove his own work,"
and adding here,
Ver. 5. "For each man shall bear his own burden."
He appears to state a reason prohibitory of boasting
against another; but at the same time he corrects the boaster, to that
he may no more entertain high thoughts of himself by bringing to his
remembrance his own errors, and pressing upon his conscience the idea
of a burden, and of being heavily laden.[2]
Ver. 6. "But let him that is taught in the word
communicate unto him that teacheth in all good things."
Here he proceeds to discourse concerning Teachers,
to the effect that they ought to be tended with great assiduity by
their disciples. Now what is the reason that Christ so commanded? For
this law, "that they which preach the Gospel should live of the
Gospel," (1 Cor. ix: 14.) is laid down in the New Testament; and
likewise in the Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued
to the Levites from the people; what is the reason, I say, that He so
ordained? Was it not for the sake of laying a foundation beforehand of
lowliness and love? For inasmuch as the dignity of a teacher oftentimes
elates him who possesses it, He, in order to repress his spirit, hath
imposed on him the necessity of requiring aid at the hands of his
disciples. And to these in turn he hath given[3] means of cultivating
kindly feelings, by training them, through the kindness required of
them to their Teacher, in gentleness towards others also. By this means
no slight affection is generated on both sides. Were not the cause of
this what I have stated it to be, why should He, who fed the
dull-minded Jews with manna, have reduced the Apostles to the necessity
of asking for aid? Is it not manifest He aimed at the great benefits of
humility and love, and that those who were under teaching might not be
ashamed of Teachers who were in appearance despicable? To ask for aid
bears the semblance of disgrace, but it ceased to be so, when their
Teachers with all boldness urged their claim, so that their disciples
derived from hence no small benefit, taught hereby to despise all
appearances. Wherefore he says, "But[4] let him that is taught in the
word communicate unto him that teacheth in all good things," that is,
let him show to him all generosity; this he implies by the words, "in
all good things." Let the disciple, says he, keep nothing to himself,
but have every thing in common, for what he receives is better than
what he gives,--as much better as heavenly are better than earthly
things. This he expresses in another place," If we sowed unto you
spiritual things, is it a great matter if we shall reap your carnal
things?" (1 Cor. ix: II. ) Wherefore he gives the procedure the name of
a "communication," showing that an interchange takes place. Hereby too
love is greatly fostered and confirmed. If the teacher asks merely for
competency, he does not by receiving it derogate from his own dignity.
For this is praiseworthy, so assidu-
45
ously to apply to the Word, as to require the aid of others, and to be
in manifold poverty, and to be regardless of all the means of
subsistence. But if he exceed the due measure, he injures his dignity,
not by mere receiving, but by receiving too much. Then, lest the vice
of the Teacher should render the disciple more remiss in this matter,
and he should frequently pass him by, though poor, on account of his
conduct, he proceeds to say,
Ver. 9. "And let us not be weary in well doing."[1]
And here he points out the difference between
ambition of this kind, and in temporal affairs, by saying, "Be not
deceived[2]; God is not mocked; for whatsoever a man soweth, that shall
he also reap. For he that soweth unto his own flesh shall of the flesh
reap corruption; but he that soweth unto the Spirit shall of the Spirit
reap eternal life." As in the case of seeds, one who sows pulse cannot
reap corn, for what is sown and what is reaped must both be of one
kind, so is it in actions, he that plants in the flesh, wantonness,
drunkenness, or inordinate desire, shall reap the fruits of these
things. And what are these fruits? Punishment, retribution, shame,
derision, destruction. For of sumptuous tables and viands the end is no
other than destruction; for they both perish themselves, and destroy
the body too. But the fruit of the Spirit is of a nature not similar
but contrary in all respects to these. For consider I hast thou sown
alms-giving? the treasures of heaven and eternal glory await thee: hast
thou sown temperance? honor and reward, and the applause of Angels, and
a crown from the Judge await thee.
Ver. 9, 10. "And let us not be weary in well-doing;
for in due season we shall reap, if we faint not. So then as we have
opportunity, let us work that which is good toward all men, especially
toward them that are of the household of faith."
Lest any one should suppose that their Teachers were
to be cared for and supported, but that others might be neglected, he
makes his discourse general, and opens the door of this charitable zeal
to all; nay, he carries it to such a height, as to command us to show
mercy both to Jews and Greeks, in the proper gradation indeed, but
still to show mercy. And what is this gradation? it consists in
bestowing greater care upon the faithful. His endeavor here is the same
as in his other Epistles; he discourses not merely of showing
mercy, but of doing it with zeal and perseverance, for the expressions
of "sowing" and of "not fainting" imply this. Then, having exacted a
great work, he places its reward close at hand, and makes mention of a
new and wondrous harvest. Among husbandmen, not only the sower but also
the reaper endures much labor, having to struggle with drought and dust
and grievous toil, but in this case none of these exist, as he shows by
the words, "for in due season we shall reap, if we faint not." By this
means he stimulates and draws them on; and he also urges and presses
them forward by another motive, saying, "As we have therefore
opportunity, let us do good." As it is not always in our power to sow,
so neither is it to show mercy; for when we have been carried hence,
though we may desire it a thousand times, we shall be able to effect
nothing more. To this argument of ours the Ten Virgins (Mat. xxv: I ff)
bear witness, who although they wished it a thousand times, yet were
shut out from the bridegroom, because they brought with them no
bountiful charity. And so does the rich man who neglected Lazarus (Luke
xvi: 19.) for he, being destitute of this succor, although he wept and
made many entreaties, won no compassion from the Patriarch, or any one
else, but continued destitute of all forgiveness, and tormented with
perpetual fire. Therefore he says, "as we have opportunity, let us work
that which is good toward all men," hereby especially also setting them
free from the narrow-mindedness of the Jews. For the whole of their
benevolence was confined to their own race, but the rule of life which
Grace gives invites both land and sea to the board of charity, only it
shows a greater care for its own household.
Ver. 11, 12. "See with how large letters I have
written unto you with mine own hand. As many as desire to make a fair
show in the flesh, they compel you to be circumcised."
Observe what grief posesses his blessed soul. As
those who are oppressed with some sorrow, who have lost one of their
own kindred, and suffered an unexpected calamity, rest neither by night
nor day, because their grief besieges their soul, so the blessed Paul,
after a short moral discourse, returns again to that former subject
which chiefly disturbed his mind, saying as follows: "see with how
large letters I have written unto you with mine own hand." By this he
signifies that he had written the whole letter[3]
46
himself, which was a proof of great sincerity. In his other Epistles he
himself only dictated, another wrote, as is plain from the Epistle to
the Romans, for at its close it is said, "I Tertius, who write the
Epistle, salute you;" (Rom. xvi: 22.) but in this instance he wrote the
whole himself. And this he did by necessity, not from affection merely,
but in order to remove an injurious suspicion. Being charged with acts
wherein he had no part, and being reported to preach Circumcision yet
to pretend to preach it not, he was compelled to write the Epistle with
his own hand, thus laying up beforehand a written testimony. By the
expression "what sized," he appears to me to signify, not the
magnitude, but, the misshapen appearance[1] of the letters, as if he
had said, "Although not well skilled in writing, I have been compelled
to write with my own hand to stop the mouth of these traducers."
Ver. 12, 13. "As many as desire to make a fair show
in the flesh, they compel you to be circumcised; only that they may not
be persecuted for the cross of Christ. For not even they who receive
circumcision do themselves keep the Law; but they desire to have you
circumcised, that they may glory in your flesh."
Here he shows that they suffered this, not willingly
but of necessity, and affords them an opportunity of retreat, almost
speaking in their defence, and exhorting them to abandon their teachers
with all speed. What is the meaning of "to make a fair show in the
flesh?" it means, to be esteemed by men. As they were reviled by the
Jews for deserting the customs of their fathers, they desire, says he,
to injure you, that they may not have this charged against them, but
vindicate themselves by means of your flesh.[2] His object here is to
show that they did not so act from respect to God; it is as if he said,
This procedure is not founded in piety, all this is done through human
ambition; in order that the unbelievers may be gratified by the
mutilation of the faithful, they choose to offend God that they may
please men; for this is the meaning of, "to make a fair show in
the flesh." Then, as a proof that for another reason too they are
unpardonable, he again convinces them that, not only in order to please
others, but for their own vain glory,[3] they had enjoined this.
Wherefore he adds, "that they may glory in your flesh," as if they had
disciples, and were teachers. And what is the proof of this? "For not
even they themselves," he says, "keep the Law;" even if they did keep
it, they would incur grave censure, but now their very purpose is
corrupt.
Ver. 14. "But far be it from me to glory, save in
the cross of our Lord Jesus Christ."
Truly this symbol is thought despicable; but it is
so in the world's reckoning, and among men; in Heaven and among the
faithful it is the highest glory. Poverty too is despicable, but it is
our boast; and to be cheaply thought of by the public is a matter of
laughter to them, but we are elated by it. So too is the Cross our
boast. He does not say, "I boast not," nor, "I will not boast," but,
"Far be it from me that I should," as if he abominated it as absurd,
and invoked the aid of God in order to his success therein. And what is
the boast of the Cross? That Christ for my sake took on Him the form of
a slave, and bore His sufferings for me the slave, the enemy, the
unfeeling one; yea He so loved me as to give Himself up to a curse for
me. What can be comparable to this! If servants who only receive praise
from their masters, to whom they are akin by nature, are elated
thereby, how must we not boast when the Master who is very God is not
ashamed of the Cross which was endured for us. Let us then not be
ashamed of His unspeakable tenderness; He was not ashamed of being
crucified for thy sake, and wilt thou be ashamed to confess His
infinite solicitude? It is as if a prisoner who had not been ashamed of
his King, should, after that King had come to the prison and himself
loosed the chains, become ashamed of him on that account. Yet this
would be the height of madness, for this very fact would be an especial
ground for boasting.
Ver. 14. "Through which the world hath been
crucified unto me, and I unto the world."[4]
What he here calls the world is not the heaven nor
the earth, but the affairs of life, the praise of men, retinues, glory,
wealth, and all such things as have a show of splendor. To me these
things are dead. Such an one it behooves a Christian to be, and always
to use this language. Nor was he content with the former putting to
death, but added another, saying, "and I unto the world," thus implying
a double putting to death, and saying, They are dead to me, and I to
them, neither can they captivate and overcome me, for they are dead
once for all,
47
nor can I desire them, for I too am dead to them. Nothing can be more
blessed than this putting to death, for it is the foundation of the
blessed life.
Ver. 15, 16. "For neither is circumcision any thing, nor
uncircumcision, but a new creature. And as many as shall walk by this
rule, peace be upon them, and mercy, and upon the Israel of God."
Observe the power of the Cross, to what a pitch it
hath raised him! not only hath it put to death for him all mundane
affairs, but hath set him far above the Old Dispensation. What can be
comparable to this power? for the Cross hath persuaded him, who was
willing to be slain and to slay others for the sake of circumcision, to
leave it on a level with uncircumcision, and to seek for things strange
and marvellous and above the heavens. This our rule of life he calls "a
new creature," both on account of what is past, and of what is to come;
of what is past, because our soul, which had grown old with the oldness
of sin, hath been all at once renewed by baptism, as if it had been
created again.[1] Wherefore we require a new and heavenly rule of life.
And of things to come, because both the heaven and the earth, and all
the creation, shall with our bodies be translated into incorruption.
Tell me not then, he says, of circumcision, which now availeth nothing
; (for how shall it appear, when all things have undergone such a
change?) but seek the new things of grace. For they who pursue these
things shall enjoy peace and amity, and may properly be called by the
name of" Israel." While they who hold contrary sentiments, although
they be descended from him (Israel) and bear his appellation, have yet
fallen away from all these things, both the relationship and the name
itself. But it is in their power to be true Israelites, who keep this
rule, who desist from the old ways, and follow after grace.
Ver. 17. "From henceforth let no man trouble me."
This he says not as though he were wearied or
overpowered; he who chose to do and suffer all for his disciples' sake;
he who said, "Be instant in season, out of season;" (2 Tim. iv: 2.) he
who said, "If peradventure God may give them repentance unto the
knowledge of the truth, and they may recover themselves out of the
snare of the devil;" (2 Tim. ii: 25, 26.) how shall he now become
relaxed and fall back? Wherefore does he say this? it is to gird up
their slothful mind, and to impress them with deeper fear, and to
ratify the laws enacted by himself, and to restrain their perpetual
fluctuations.[2]
Ver. 17. "For I bear branded on my body the marks of
Jesus."
He says not, "I have," but, "I bear," like a man
priding himself on trophies and royal ensigns. Although on a second
thought it seems a disgrace, yet does this man vaunt of his wounds, and
like military standard-bearers, so does he exult in bearing about these
wounds. And why does he say this? "More clearly by those wounds than by
any argument, than by any language, do I vindicate myself," says he.
For these wounds utter a voice louder than a trumpet against my
opponents, and against those who say that I play the hypocrite in my
teaching, and speak what may please men. For no one who saw a soldier
retiring from the battle bathed in blood and with a thousand wounds,
would dare to accuse him of cowardice and treachery, seeing that he
bears on his body the proofs of his valor, and so ought ye, he says, to
judge of me. And if any one desire to hear my defence, and to learn my
sentiments, let him consider my wounds, which afford a stronger proof
than these words and letters. At the outset of his Epistle he evinced
his sincerity by the suddenness of his conversion, at its close he
proves it by the perils which attended his conversion. That it might
not be objected that he had changed his course with upright intentions,
but that he had not continued in the same purpose, he produces his
trials, his dangers, his stripes as witnesses that he had so continued.
Then having clearly justified himself in every
particular, and proved that he had spoken nothing from anger or
malevolence, but had preserved his affection towards them unimpaired,
he again establishes this same point by concluding his discourse with a
prayer teeming with a thousand blessings, in these words;
Ver. 18. "The grace of our Lord Jesus Christ be with
your spirit, brethren. Amen."
By this last word he hath sealed all that preceded
it. He says not merely, "with you," as elsewhere, but, "with your
spirit," thus withdrawing them from carnal[3] things, and displaying
throughout the beneficence of God, and reminding them of the grace
which they enjoyed, whereby he was able to recall them from all their
judaizing errors. For to have received the Spirit came not of the
poverty of the Law, but of the righteousness which is by Faith, and to
48
preserve it when obtained came not from Circumcision but from Grace. On
this account he concluded his exhoration with a prayer, reminding them
of grace and the Spirit, and at the same time addressing them as
brethren, and supplicating God that they might continue to enjoy these
blessings, thus providing for them a twofold security. For both prayer
and teaching, tended to the same thing and together became to them as a
double wall. For teaching, reminding them of what benefits they
enjoyed, the rather kept them in the doctrine of the Church; and
prayer, invoking grace, and exhorting to an enduring constancy,
permitted not the Spirit to depart from them. And He abiding in them,
all the error of such doctrines as they held was shaken off like
dust.[1]
49
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
EPISTLE OF ST. PAUL THE APOSTLE
TO THE
EPHESIANS
THE ARGUMENT.
Ephesus is the metropolis of Asia. It was dedicated
to Diana, whom especially they worshipped there as their great goddess.
Indeed so great was the superstition of her worshippers, that when her
temple was burnt, they would not so much as divulge the name of the man
who burnt it.
The blessed John the Evangelist spent the chief part
of his time there: he was there when he was banished,[1] and there he
died. It was there too that Paul left Timothy, aS he says in writing to
him, "As I exhorted thee to tarry at Ephesus. (1 Tim. 1: 3.)
Most of the philosophers also, those more
particularly who flourished in Asia, were there; and even Pythagoras
himself is said to have come from thence; perhaps because Samos, whence
he really came, is an island of Ionia.[2] It was the resort also of the
disciples of Parmenides, and Zeno, and Democritus, and you may see a
number of philosophers there even to the present day.
These facts I mention, not merely as such, but with
a view of showing that Paul would needs take great pains and trouble in
writing to these Ephesians. He is said indeed to have entrusted them,
as being persons already well-instructed, with his profoundest
conceptions; and the Epistle itself is full of sublime thoughts and
doctrines.[3]
He wrote the Epistle from Rome, and, as he himself
informs us, in bonds. "Pray for me, that utterance may be given unto
me, in opening my mouth to make known with boldness the mystery of the
Gospel, for which I am an ambassador in chains." (Eph. vi: 19.) It
abounds with sentiments of overwhelming loftiness and grandeur.
Thoughts which he scarcely so much as utters any where else, he here
plainly declares i as when he says, "To the intent that now unto the
principalities and the powers in the heavenly places might be made
known through the Church the manifold wisdom of God." (Eph. iii: 10.)
And again; "He raised us up with him, and made us to sit with him in
heavenly places. (Eph. ii: 6.) And again; "Which in other generations
was not made known unto the sons of men, as it hath now been revealed
unto His holy apostles and prophets in the Spirit, that the Gentiles
are fellow-heirs, and fellow-partakers of the promise in Christ." (Eph.
iii: 5.)
50
HOMILY I
CHAPTER I. VERSES 1--2.
"Paul, an apostle of Christ Jesus through the will of God, to the
saints which are at Ephesus,[1] and the faithful in Christ Jesus. Grace
to you, and peace, from God our Father, and the Lord Jesus Christ."
Observe, he applies the word "through" to the
Father. But what then? Shall we say that He is inferior? Surely not.
"To the saints, "saith he, "which are at Ephesus,
and the faithful in Christ Jesus."
Observe that he calls saints, men with wives, and
children, and domestics. For that these are they whom he calls by this
name is plain from the end of the Epistle, as, when he says, "Wives, be
in subjection unto your own husbands." (Eph. v: 22. ) And again,
"Children, obey your parents: "( Eph. vi: 1. ) and, "Servants, be
obedient to your masters." (Eph. vi: 5. ) Think how great is the
indolence that possesses us now, how rare is any thing like virtue now
and how great the abundance of virtuous men must have been then, when
even secular men could be called "saints and faithful." "Grace to you,
and peace, from God our Father; and the Lord Jesus Christ." "Grace" is
his word; and he calls God, "Father," since this name is a sure token
of that gift of grace. And how so? Hear what he saith elsewhere;
"Because ye are sons, God sent forth the Spirit of His Son into our
hearts, crying, Abba, Father." (Gal. iv: 6.)
"And from the Lord Jesus Christ."
Because for us men Christ was born, and appeared in
the flesh.
Ver. 3. "Blessed[2] be the God," he saith, "and
Father of our Lord Jesus Christ."
Observe; The God of Him that was Incarnate[3]. And
though thou wilt not, The Father of God the Word.
Ver. 3. "Who hath blessed us with every spiritual
blessing in the heavenly places in Christ."
He is here alluding to the blessings of the Jews[4];
for that was blessing also, but it was not spiritual blessing. For how
did it run? "The Lord bless thee, He will bless the fruit of thy body;"
(Deut. vii: 13.) and "He will bless thy going out and thy coming in."
(Deut. xxviii: 4.) But here it is not thus, but how? "With every
spiritual blessing." And what lackest thou yet? Thou art made immortal,
thou art made free, thou art made a son, thou art made righteous, thou
art made a brother, thou art made a fellow-heir, thou reignest with
Christ, thou art glorified with Christ; all things are freely given
thee. "How," saith he, "shall He not also with Him freely give us all
things?" (Rom. viii: 32.) Thy First-fruits is adored by Angels, by the
Cherubim, by the Seraphim! What lackest thou yet? "With every spiritual
blessing." There is nothing carnal here. Accordingly He excluded all
those former blessings, when He said, "In the world ye have
tribulation," (John xvi: 33.) to lead us on to these. For as they who
possessed carnal things were unable to hear of spiritual things, so
they who aim at spiritual things cannot attain to them unless they
first stand aloof from carnal things.
What again is "spiritual blessing in the heavenly
places?" It is not upon earth, he means, as was the case with the Jews.
"Ye shall eat the good of the land." (Isa. i: 19.) "Unto a land flowing
with milk and honey." (Ex. iii: 8.) "The Lord shall bless thy land."
(Deut. vii: 13.) Here we have nothing of this sort, but what have we?
"If a man love Me, he will keep My word, and I and My Father will come
unto him, and make our abode with him." (Jo. xiv: 23.) "Every one
therefore which heareth these words of Mine, and doeth them, shall be
likened unto a wise man which built his house upon the rock, and the
floods came, and the winds blew, and beat upon that house, and it fell
not, for it was founded upon the rock."
51
(Mat. vii: 24, 25.) And what is that rock but those heavenly things
which are above the reach of every change? "Every one therefore
who," saith Christ, "shall confess Me before men him will I also
confess before My Father which is in Heaven: But whosoever shall deny
Me, him will I also deny." (Mat. x: 32, 33.) Again, "Blessed are the
pure in heart, for they shall see God." (Mat. v: 8.) And again,
"Blessed are the poor in spirit, for theirs is the kingdom of Heaven."
(Mat. v: 3.) And again, "Blessed are ye which are persecuted for
righteousness sake, for great is your reward in Heaven." (Mat. v: 11,
12.) Observe, how every where He speaketh of Heaven, no where of
earth, or of the things on the earth.[1] And again, "Our citizenship is
in Heaven, from whence also we wait for a Saviour the Lord Jesus
Christ." (Phil. iii: 20. ) And again, "Not setting your mind on the
things that are on the earth, but on the things which are above." (Col.
iii: 30.)
"In Christ."
That is to say, this blessing was not by the hand of
Moses, but by Christ Jesus: so that we surpass them not only in the
quality of the blessings, but in the Mediator also. As moreover he
saith in the Epistle to the Hebrews; "And Moses indeed was faithful in
all his house as a servant, for a testimony of those things which were
afterward to be spoken; but Christ as a Son over His house, whose house
are we." (Heb. iii: 5-6.)
Ver. 4. "Even as," he proceeds, "He chose us in Him
before the foundation of the world, that we should be holy and without
blemish before Him in love." His meaning is somewhat of this
sort. Through whom He hath blessed us, through Him He hath also chosen
us. And He, then, it is that shall bestow upon us all those rewards
hereafter. He is the very Judge that shall say, "Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the
world." (Mat. xxv: 34.) And again, "I will that where I am they will
also be with Me." (John xvii: 24.) And this is a point which he is
anxious to prove. in almost all his Epistles, that ours is no novel
system, but that it had thus been figured from the very first, that it
is not the result of any change of purpose, but had been in fact
a divine dispensation and fore-ordained.And this is a mark of great
solicitude for us.
What is meant by, "He chose us in Him?" By means of
the faith which is in Him, Christ, he means, happily ordered this for
us before we were born; nay more, before the foundation of the world.
And beautiful is that word "foundation," as though he were pointing to
the world as cast down from some vast height. Yea, vast indeed and
ineffable is the height of God, so far removed not in place but in
incommunicableness of nature; so wide the distance between creation and
Creator t A word which heretics may be ashamed to hear.[2]
But wherefore hath He chosen us? "That we
should be holy and without a blemish before Him." That you may not
then, when you hear that "He hath chosen us," imagine that faith alone
is sufficient, he proceeds to add life and conduct. To this end, saith
he, hath He chosen us, and on this condition, "that we should be holy
and without blemish." And so formerly he chose the Jews. On what terms?
"This nation, saith he, hath He chosen from the rest of the nations."
(Deut. xiv: 2.) Now if men in their choices choose what is best, much
more doth God. And indeed the fact of their being chosen is at once a
token of the loving kindness of God, and of their moral goodness.[3]
For by all means would he have chosen those who were approved. He hath
Himself rendered us holy, but then we must continue holy. A holy man is
he who is a partaker of faith; a blameless man is he who leads an
irreproachable life. It is not however simply holiness and
irreproachableness that He requires, but that we should appear such
"before Him." For there are holy and blameless characters, who yet are
esteemed as such only by men those who are like whited sepulchres, and
like such as wear sheep's clothing. It is not such, however, He
requires, but such as the Prophet speaks of; "And according to the
cleanness of my hands." (Ps. xviii: 24.) What cleanness? That which is
so "in His eyesight." He requires that holiness on which the eye of God
may look.
Having thus spoken of the good works of these, he
again recurs to His grace. "In love," saith he, "having predestinated
us." Because this comes not of any pains, nor of any good works of
ours, but of love; and yet not of love alone, but of our virtue also.
For if indeed of
52
love alone, it would follow that all must be saved; whereas again were
it the result of our virtue alone, then were His coming needless, and
the whole dispensation. But it is the result neither of His love alone,
nor yet of our virtue, but of both. "He chose us," saith the Apostle;
and He that chooseth, knoweth what it is that He chooseth. "In
love,"[1] he adds, "having foreordained us;" for virtue would never
have saved any one, had there not been love. For tell me, what would
Paul have profited, how would he have exhibited what he has exhibited,
if God had not both called him from the beginning, and, in that He
loved him, drawn him to Himself? But besides, His vouchsafing us so
great privileges, was the effect of His love, not of our virtue.
Because our being rendered virtuous, and believing, and coming nigh
unto Him, even this again was the work of Him that called us Himself,
and yet, notwithstanding, it is ours also. But that on our coming nigh
unto Him, He should vouchsafe us so high privileges, as to bring us at
once from a state of enmity, to the adoption of children, this is
indeed the work of a really transcendent love.
Ver. 4, 5. "In love,"[1] saith he, "having
foreordained us unto adoption as sons through Jesus Christ unto
Himself."
Do you observe how that nothing is done without
Christ? Nothing without the Father? The one hath predestinated, the
other hath brought us near. And these words he adds by way of
heightening the things which have been done, in the same way as he says
also elsewhere, "And not only so, but we also rejoice in God, through
our Lord Jesus Christ." (Rom. v: II.) For great indeed are the
blessings bestowed, yet are they made far greater in being bestowed
through Christ; because He sent not any servant, though it was to
servants He sent, but the Only-begotten Son Himself.
Ver. 5. "According to the good pleasure," he
continues, "of His will."
That is to say, because He earnestly willed it. This
is, as one might say, His earnest desire.[2] For the word "good
pleasure" every where means the precedent will, for there is also
another will. As for example, the first will is that sinners should not
perish; the second will is, that, if men become wicked, they shall
perish. For surely it is not by necessity that He punishes them, but
because He wills it. You may see something of the sort even in the
words of Paul, where he says, "I would that all men were even as I
myself." (1 Cor. vii: 7.) And again, "I desire that the younger widows
marry, bear children." (I Tim. v: 14.) By "good pleasure" then he means
the first will, the earnest will, the will accompanied with earnest
desire, as in case of us, for I shall not refuse to employ even a
somewhat familiar expression, in order to speak with clearness to the
simpler sort; for thus we ourselves, to express the intentness of the
will, speak of acting according to our resolve. What he means to say
then is this, God earnestly aims at, earnestly desires, our salvation.
Wherefore then is it that He so loveth us, whence hath He such
affection? It is of His goodness alone. For grace itself is the fruit
of goodness. And for this cause, he saith, hath He predestinated us to
the adoption of children; this being His will, and the object of His
earnest wish, that the glory of His grace may be displayed. "According
to the good pleasure of His will," he proceeds,
Ver. 6. "To the praise of the glory of His grace[3]
which He freely bestowed on us in the Beloved."
That the glory of His grace may be displayed, he
saith, which He freely bestowed on us in the Beloved. Now then if for
this He hath shown grace to us, to the praise of the glory of His
grace, and that He may display His grace, let us abide therein. "To the
praise of His glory." What is this? that who should praise Him? that
who should glorify Him? that we, that Angels, that Archangels, yea, or
the whole creation? And what were that? Nothing. The Divine nature
knoweth no want. And wherefore then would He have us praise and glorify
Him? It is that our love towards Him may be kindled more fervently
within us. He desireth nothing we can render; not our service, not our
praise, nor any thing else, nothing but our salvation; this is His
object in every thing He does. And he who praises and marvels at the
grace displayed towards himself will thus be more devoted and more
earnest.
"Which He freely bestowed on us," he saith. He does
not say, "Which He hath graciously given us,"
(<greek>ekarisato</greek>) but, "wherein He hath shown
grace to us." (<greek>ekaritwsen</greek>) That is to say,
He hath not only released us from our sins, but hath also made us meet
objects[4] of His love. It is as though one were to take a leper,
wasted by distemper, and disease, by age, and poverty, and famine, and
were to turn him all at once into a graceful youth, surpassing all
mankind in beauty, shedding a bright lustre from his cheeks, and
eclipsing the
53
sun-beams with the glances of his eyes; and then were to set him in the
very flower of his age, and after that array him in purple and a diadem
and all the attire of royalty. It is thus that God hath arrayed and
adorned this soul of ours, and clothed it with beauty, and rendered it
an object of His delight and love. Such a soul Angels desire to look
into, yea, Archangels, and all the holy ones. Such grace hath He shed
over us, so dear hath He rendered us to Himself. "The King," saith the
Psalmist, "shall greatly desire thy beauty." (Ps. xlv: II. ) Think what
injurious words we uttered heretofore, and look, what gracious words we
utter now. Wealth has no longer charms for us, nor the things that are
here below, but only heavenly things, the things that are in the
heavens. When a child has outward beauty, and has besides a pervading
grace in all its sayings, do we not call it a beautiful child? Such as
this are the faithful. Look, what words the initiated utter! What can
be more beautiful than that mouth that breathes those wondrous words,
and with a pure heart and pure lips, and beaming with cheerful
confidence, partaketh of such a mystical table? What more beautiful
than the words, with which we renounce the service of the Devil, and
enlist in the service of Christ? than both that confession which is
before the Baptismal laver,[1] and that which is after it? Let us
reflect as many of us as have defiled our Baptism, and weep that we may
be able again to repair it.
Ver. 6. "In the Beloved,"[2] he saith, "in whom we
have[3] our redemption through His Blood."[4]
And how is this? Not only is there this marvel, that
He hath given His Son, but yet further that He hath given Him in such a
way, as that the Beloved One Himself should be slain!
Yea, and more transcendent still! He hath given the
Beloved for them that were hated. See, how high a price he sets upon
us. If, when we hated Him and were enemies, He gave the Beloved, what
will He not do now, when we are reconciled by Him through grace?
Ver. 7. "The forgiveness," saith he, "of our
trespasses."
Again he descends from high to low: first speaking
of adoption, and sanctification, and blamelessness, and then of the
Passion, and in this not lowering his discourse and bringing it down
from greater things to lesser, no rather, he was heightening it,
and raising it from the lesser to the greater. For nothing is so great
as that the blood of this Son should be shed for us. Greater this than
both the adoption, and all the other gifts of grace, that He spared not
even the Son. For great indeed is the forgiveness of sins, yet this is
the far greater thing, that it should be done by the Lord's blood. For
that this is far greater than all, look how here again he exclaims,
Ver. 7, 8. "According to the riches of His grace,
which He made to abound toward us."
The abovementioned gifts are riches, yet is this far
more so. "Which,"saith he, "He made to abound toward us." They are both
"riches" and "they have abounded," that is to say, were poured forth in
ineffable measure. It is not possible to represent in words what
blessings we have in fact experienced. For riches indeed they are,
abounding riches, and He hath given in abundance riches not of man but
of God, so that on all hands it is impossible that they should be
expressed. And to show us how He gave it to such abundance, he adds,
Ver. 8, 9. "In all wisdom and prudence[5], having
made known unto us the mystery of His will."
That is to say, Making us wise and prudent, in that
which is true wisdom, and that which is true prudence. Strange! what
friendship! For He telleth us His secrets; the mysteries, saith he, of
His will, as if one should say, He hath made known to us the things
that are in His heart. For here is indeed the mystery which is full of
all wisdom and prudence. For what will you mention equal to this
wisdom! These that were worth nothing, it hath discovered a way of
raising them to wealth and abundance. What can equal this wise
contrivance? He that was an enemy, he that was hated, he is in a moment
lifted up on high. And not this only,--but, yet more, that it should be
done at this particular time, this again was the work of wisdom; and
that it should be done by means of the Cross. It were matter of long
discourse here to point out, how all this was the work of wisdom, and
how He had made us wise. And therefore he repeats again the words,
"According to His good pleasure[6] which He purposed
in Him."[7] That is to say, this He desired, this He tra-
54
vailed for, as one might say, that He might be able to reveal to us the
mystery. What mystery? That He would have man seated up on high. And
this hath come to pass.
Ver. 10. "Unto a dispensation of the fulness of the
times to sum up all things in Christ, the things in the heavens and the
things upon the earth, even in Him."
Heavenly things, he means to say, had been severed
from earthly. They had no longer one Head. So far indeed as the system
of the creation went, there was over all One God, but so far as
management of one household went, this, amid the wide spread of Gentile
error, was not the case, but they had been severed from His obedience.
"Unto a dispensation," saith he, "of the fulness of
the times."
The fulness of the times, he calls it. Observe with
what nicety he speaks. And whereas he points out the origination, the
purpose, the will, the first intention, as proceeding from the Father,
and the fulfillment and execution as effected by the agency of the Son,
yet no where does he apply to him the term minister[1].
"He chose us," saith he, "in Him, having
foreordained us unto adoption as sons through Jesus Christ to Himself;"
and, "to the praise of the glory of His grace, in whom we have
redemption through His blood,--which He purposed in Him, unto a
dispensation of the fulness of the times, to sum up all things in
Christ;" and no where hath he called Him minister. If however the word
"in" and the word "by" implies a mere minister, look what the matter
comes to. Just in the very beginning of the Epistle, he used the
expression "through the will of the Father." The Father, he means,
willed, the Son wrought. But neither does it follow, that because the
Father willed, the Son is excluded from the willing; nor because the
Son wrought, that the Father is deprived of the working. But to the
Father and the Son, all things are common. "For all Mine are Thine,"
saith He, "and Thine are Mine." (Jo. xvii: 10.)
The fullness of the times,[2] however, was His
coming. After, then, He had done everything, by the ministry both of
Angels, and of Prophets, and of the Law, and nothing came of it, and it
was well nigh come to this, that man had been made in vain, brought
into the world in vain, nay, rather to his ruin; when all were
absolutely perishing, more fearfully than in the deluge, He devised
this dispensation, that is by grace; that it might not be in vain,
might not be to no purpose that man was created. This he calls "the
fulness of the times," and "wisdom." And why so? Because at that time
when they were on the very point of perishing, then they were rescued.
That "He might sum up" he saith.
What is the meaning of this word, "sum up?" It is
"to knit together." Let us, however, endeavor to get near the exact
import. With ourselves then, in common conversation, the word means the
summing into a brief compass things spoken at length, the concise
account of matters described in detail. And it has this meaning. For
Christ hath gathered up in Himself the dispensations carried on through
a lengthened period, that is to say, He hath cut them short. For "by
finishing His word and cutting it short in righteousness." (Romans ix:
28.) He both comprehended former dispensations, and added others
beside. This is the meaning of "summing up."
It has also another signification; and of what
nature is this? He hath set over all one and the same Head, i.e.,
Christ according to the flesh, alike over Angels and men. That is to
say, He hath given to Angels and men one and the same government; to
the one the Incarnate, to the other God the Word.[3] Just as one might
say of a house which has some part decayed and the other sound, He hath
rebuilt the house, that is to say, He has made it stronger, and laid a
firmer foundation. So also here He hath brought all under one and the
same Head.[4] For thus will an union be
55
effected, thus will a close bond be effected, if one and all can be
brought under one and the same Head, and thus have some constraining
bond of union from above. Honored then as we are with so great a
blessing, so high a privilege, so great loving-kindness, let us not
shame our Benefactor, let us not render in vain so great grace. Let us
exemplify the life of Angels, the virtue of Angels, the conversation of
Angels, yea, I entreat and conjure you, that all these things turn not
to our judgment, nor to our condemnation, but to our enjoyment of those
good things, which may God grant we may all attain, in Christ Jesus,
our Lord, with whom to the Father, together with the Holy Ghost, be
glory, strength, &c. &c.
HOMILY II.
CHAPTER I. VERSES II--14.
"In whom also we were made a heritage, having been foreordained
according to the purpose of Him who worketh all things after the
counsel of his will."
Paul earnestly endeavors on all occasions to display
the unspeakable loving-kindness of God towards us, to the utmost of his
power. For that it is impossible to do so adequately, hear his own
words. "O! the depth of the riches both of the wisdom and knowledge of
God; how unsearchable are His judgments, and His ways past tracing
out." (Rom. xi: 33.) Still, notwithstanding, so far as it is possible,
he does display it. What then is this which he is saying; "In whom also
we were made a heritage, being predestinated?" Above he used the word,
"He chose us;" here he saith, "we were made a heritage." But inasmuch
as a lot is a matter of chance, not of deliberate choice, nor of
virtue, (for it is closely allied to ignorance and accident, and
oftentimes passing over the virtuous, brings forward the worthless into
notice,) observe how he corrects this very point: "having been
foreordained," saith he, "according to the purpose of Him who worketh
all things." That is to say, not merely have we been made a heritage,
as, again, we have not merely been chosen, (for it is God who chooses,)
and so neither have we merely been allotted, (for it is God who
allots,)[1] but it is "according to a purpose." This is what he says
also in the Epistle to the Romans, (Rom. viii: 28-30.) "To them that
are called according to His purpose;" and "whom He called, them He also
justified, and whom He justified, them he also glorified." Having first
used the expression, "to them that are called according to a purpose,"
and at the same time wishing to declare their privilege compared with
the rest of mankind, he speaks also of inheritance by lot, yet so as
not to divest them of free will. That point then, which more properly
belongs to happy fortune, is the very point he insists upon. For this
inheritance by lot depends not on virtue, but, as one might say, on
fortuitous circumstances. It is as though he had said, lots were cast,
and He hath chosen us;[2] but the whole is of deliberate choice. Men
predestinated, that is to say, having chosen them to Himself, He hath
separated. He saw us, as it were, chosen by lot before we were born.
For marvellous is the foreknowledge of God, and acquainted with all
things before their beginning.
But mark now how on all occasions he takes pains to
point out, that it is not the result of any change of purpose, but that
these matters had been thus modeled from the very first, so that we are
in no wise inferior to the Jews in this respect; and how, in
consequence, he does every thing with this view. How then is it that
Christ Himself saith, "I was not sent, but unto the lost sheep of the
house of Israel?" (Mat. xv: 24.) And said again to his disciples, "Go
not into any way of the Gentiles, and enter not into any city of the
Samaritans." (Mat. x: 5.) And Paul again himself says, "It was
necessary that the word of God should first be spoken to you. Seeing ye
thrust it from you and judge yourselves unworthy of eternal life, lo,
we turn to the Gentiles." (Acts xiii: 46.) These expressions, I say,
are used with this design, that no one may suppose that this work came
to pass incidentally only. "According to the purpose," he says, "of Him
who worketh all
56
things after the counsel of His will." That is to say, He had no after
workings; having modeled all things from the very first, thus he leads
forward all things "according to the counsel of His will." So that it
was not not merely because the Jews did not listen that He called the
Gentiles, nor was it of mere necessity, nor was it on any inducement
arising from them.
Ver. 12, 13. "To the end that we should be unto the
praise of His glory, we who had before hoped[1] in Christ. In whom ye
also having heard the word of the truth, the Gospel of your salvation."
That is to say, through whom. Observe how he
on all occasions speaks of Christ, as the Author of all things, and in
no case gives Him the title of a subordinate agent, or a minister. And
so again, elsewhere, in his Epistle to the Hebrews, he says, "that God,
having of old time spoken unto the Fathers in the prophets, hath at the
end of these days spoken unto us in His Son," (Heb. I: I.) that is
"through" His
Son.
"The word of truth," he says, no longer that of the
type, nor of the image.
"The Gospel of your salvation." And well does be
call it the Gospel of salvation, intimating in the one word a contrast
to the law, in the other, a contrast with punishment to come. For what
is the message, but the Gospel of salvation, which forbears to destroy
those that are worthy of destruction.
Ver. 14. "In whom having also believed, ye were
sealed with the Holy Spirit of promise, which is an earnest of our
inheritance."
Here again, the word "sealed," is an indication of
especial forecast. He does not speak of our being predestinated only,
nor of our being allotted, but further, of our being sealed. For
just as though one were to make those who should fall to his lot
manifest, so also did God separate them for believing, and sealed them
for the allotment of the things to come.
You see how, in process of time, He makes them
objects of wonder. So long as they were in His foreknowledge, they were
manifest to no one, but when they were sealed, they became manifest,
though not in the same way as we are; for they will be manifest except
a few. The Israelites also were sealed, but that was by circumcision,
like the brutes and reasonless creatures. We too are sealed, but it is
as sons, "with the Spirit."
But what is meant by, "with the Spirit of promise?"
Doubtless it means that we have received that Spirit according to
promise. For there are two promises, the one by the prophets, the other
from the Son.
By the Prophets.--Hearken to the words of Joel; "I
will pour out My spirit upon all flesh, and your sons and your
daughters shall prophesy, your old men shall dream dreams, your young
men shall see visions," (Joel ii: 28.) And hearken again to the words
of Christ; "But ye shall receive power, when the Holy Ghost is come
upon you, and ye shall be my witnesses both in Jerusalem, and in all
Judea, and Samaria, and unto the uttermost part of the earth." (Acts.
i: 8.) And truly, the Apostle means, He ought, as God, to have been
believed; however, he does not ground his affirmation upon this, but
examines it like a case where man is concerned, speaking ranch as he
does in the Epistle to the Hebrews; (Heb. vi: 18.) where he says, "That
by two immutable things in which it was impossible for God to lie we
may have a strong encouragement." Thus here also he makes the things
already bestowed a sure token of the promise of those which are yet to
come. For this reason he further calls it an "earnest," (Cf. also 2.
Cot. i: 22.) for an earnest is a part of the whole. He hath purchased
what we are most concerned in, our salvation; and hath given us an
earnest in the mean while. Why then did He not give the whole at once?
Because neither have we, on our part, done the whole of our work. We
have believed. This is a beginning; and He too on His part hath given
an earnest. When we show cur faith by our works, then He will add the
rest. Nay, more, He hath given yet another pledge, His own blood, and
hath promised another still. In the same way as in case of war between
nation and nation they give hostages: just so hath God also given His
Son as a pledge of peace and solemn treaties, and, further, the Holy
Spirit also which is from Him. For they, that are indeed partakers of
the Spirit, know that He is the earnest of our inheritance. Such an one
was Paul, who already had here a foretaste of the blessings there. And
this is why he was so eager, and yearned to be released from things
below, and groaned within himself. He transferred his whole mind
thither, and saw every thing with different eyes. Thou hast no part in
the reality, and therefore failest to understand the description. Were
we all partakers of the Spirit, as we ought to be partakers, then
should we behold Heaven, and the order of things that is there.
It is an earnest, however, of what? of
Ver. 14. "The redemption of God's own possession."
57
For our absolute redemption takes place then.[1] For
now we have our life in the world, we are liable to many human
accidents, and are living amongst ungodly men. But our absolute
redemption will be then, when there shall be no sins, no human
sufferings, when we shall not be indiscriminately mixed with all kinds
of people.
At present, however, there is but an earnest,
because at present we are far distant from these blessings. Yet is our
citizenship not upon earth; even now we are out of the pale of the
things that are here below. Yes, we are sojourners even now. Ver. 14.
"Unto the praise of His glory." This he adds in immediate connection.
And why? Because it would serve to give those who heard it full
assurance. Were it for our sake only, he means to say, that God did
this, there might be some room for misgiving. But if it be for His own
sake, and in order to display His goodness, he assigns, as a sort of
witness, a reason why these things never possibly could be otherwise.
We find the same language everywhere applied to the case of the
Israelites. "Do Thou this for us for Thy Name's sake;" (Ps. cix: 21.)
and again, God Himself said, "I do it for Mine own sake;" (Isa. xlviii:
II.) and so Moses, "Do it, if for nothing else, yet for the glory of
Thy Name." This gives those who hear it full assurance; it relieves
them to be told, that whatever He promises, for His own goodness' sake
He will most surely perform.
Moral. Let not the hearing, however, make us too
much at our ease; for although He doth it for His own sake, yet
notwithstanding He requires a duty on our part. If He says, "Them that
honor Me I will honor, and they that despise Me shall be lightly
esteemed," (I Sam.ii: 30.) let us reflect that there is that which He
requires of us also. True, it is the praise of His glory to save those
that are enemies, but those who, after being made friends, continue His
friends. So that if they were to return back to their former state of
enmity, all were vain and to no purpose. There is not another Baptism,
nor is there a second reconciliation again, but "a certain fearful
expectation of judgment which shall devour the adversaries." (Heb. x:
27.) If we intend at the same time to be always at enmity with Him and
yet to claim forgiveness at His hand, we shall never cease to beat
enmity, and to be wanton, to grow in depravity, and to be blind to the
Sun of Righteousness which has risen. Dost thou not see the ray that
shall open thine eyes? render them then good and sound and
quicksighted. He hath showed thee the true light; if thou shunnest it,
and runnest back again into the darkness, what shall be thy excuse?
What sort of allowance shall be made for thee? None from that moment.
For this is a mark of unspeakable enmity. When indeed thou knewest not
God, then if thou wert at enmity with Him, thou hadst, be it how it
might, some excuse. But when thou hast tasted I the goodness and the
honey, if thou again abandonest them, and turnest to thine own vomit,
what else art thou doing but bringing forward evidence of excessive
hatred and contempt? 'Nay,' thou wilt say, 'but I am constrained to it
by nature. I love Christ indeed, but I am constrained by nature.' If
thou art under the power and force of constraint, thou wilt have
allowance made; but if thou yield from indolence, not for a moment.
Now then, come, let us examine this very question,
whether sins are the effect of force and constraint, or of indolence
and great carelessness. The law says, "Thou shalt not kill." What sort
of force, what sort of violence, is there here? Violence indeed must
one use to force himself to kill, for who amongst us would as a matter
of choice plunge his sword into the throat of his neighbor, and stain
his hand with blood? Not one. Thou seest then that, on the contrary,
sin is more properly matter of violence and constraint. For God hath
implanted in our nature a charm, which binds us to love one another.
"Every beast (it saith) loveth his like, and every man loveth his
neighbor." (Ecclus. xiii.: 15.) Seest thou that we have from our nature
seeds which tend to virtue; whereas those of vice are contrary to
nature? and if these latter predominate, this is but an evidence of our
exceeding indolence.
Again, what is adultery? What sort of necessity is
there to bring us to this? Doubtless, it will be said, the tyranny of
lust. But why, tell me, should this be? What, is it not in every one's
power to have his own wife, and thus to put a stop to this tyranny?
True, he will say, but a sort of passion for my neighbor's wife seizes
hold on me. Here the question is no longer one of necessity. Passion is
no matter of necessity, no one loves of necessity, but of deliberate
choice and free will. Indulgence of nature, indeed, is perhaps matter
of necessity, but to love one woman rather than another is no matter of
necessity. Nor is the point with you natural desire, but vanity, and
wantonness, and unbounded licentiousness. For which is according to
reason, that a man should have an espoused wife, and her the mother of
his children, or one not acknowledged? Know ye not that it is intimacy
that breeds attachment. This, therefore, is not the fault of nature.
Blame not natural desire. Natural desire was bestowed
58
with a view to marriage; it was given with a view to the procreation of
children, not with a view to adultery and corruption. The laws, too,
know how to make allowance for those sins which are of necessity,--or
rather nothing is sin when it arises from necessity but all sin rises
from wantonness. God hath not so framed man's nature as that he should
have any necessity to sin, since were this the case, there would be no
such thing as punishment. We ourselves exact no account of things done
of necessity and by constraint, much less would God, so full of mercy
and loving-kindness.
Again, what is stealing? is it matter of necessity?
Yes, a man will say, because poverty causes this. Poverty, however,
rather compels us to work, not to steal. Poverty, therefore, has in
fact the contrary effect. Theft is the effect of idleness; whereas
poverty produces usually not idleness, but a love of labor. So that
this sin is the effect of indolence, as you may learn from hence.
Which, I ask, is the more difficult, the more distasteful, to wander
about at night without sleep, to break open houses, and walk about in
the dark, and to have one's life in one's hand, and to be always
prepared for murder, and to be shivering and dead with fear; or to be
attending to one's daily task, in full enjoyment of safety and
security? This last is the easier task; and it is because this is
easier, that the majority practise it rather than the other. Thou seest
then that it is virtue which is according to nature, and vice which is
against nature, in the same way as disease and health are.
What, again, are falsehood and perjury? What
necessity can they possibly imply? None whatever, nor any compulsion;
it is a matter to which we proceed voluntarily. We are distrusted, it
will be said. True, distrusted we are, because we choose it. For we
might, if we would, be trusted more upon our character, than upon our
oath. Why, tell me, is it that we do not trust some, no, not on their
oath, whilst we deem others trustworthy even independently of oaths.[1]
Seest thou that there is no need of oaths in any case? 'When such an
one speaks,' we say, 'I believe him, even without any oath, but thee,
no, not with thy oaths.' Thus then an oath is unnecessary; and is in
fact an evidence rather of distrust than of confidence. For where a man
is over ready to take his oath, he does not leave us to entertain any
great idea of his scrupulousness. So that the man who is most constant
in his use of oaths, has on no occasion any necessity for using one,
and he Who never uses one on any occasion, has in himself the full
benefit of its use. Some one says there is a necessity for an oath, to
produce confidence; but we see that they are the more readily trusted
who abstain from taking oaths.
But again, if one is a man of violence, is this a
matter of necessity? Yes, he will say, because his passion carries him
away, and burns within him, and does not let the soul be at rest. Man,
to act with violence is not the effect of anger, but of littleness of
mind. Were it the effect of anger, all men, whenever they were angry,
would never cease committing acts of violence. We have anger given us,
not that we may commit acts of violence on our neighbors, but that we
may correct those that are in sin, that we may bestir ourselves, that
we may not be sluggish. Anger is implanted in us as a sort of sting, to
make us gnash with our teeth against the devil, to make us vehement
against him, not to set us in array against each other. We have arms,
not to make us at war amongst ourselves, but that we may employ our
whole armor against the enemy. Art thou prone to anger? Be so against
thine own sins: chastise thy soul, scourge thy conscience, be a severe
judge, and merciless in thy sentence against thine own sins. This is
the way to turn anger to account. It was for this that God implanted it
within us.
But again, is plunder a matter of necessity? No, in
no wise. Tell me, what manner of necessity is there to be grasping:
what manner of compulsion? Poverty, a man will say, causes it, and the
fear of being without common necessaries. Now this is the very reason
why you ought not to be grasping. Wealth so gotten has no security in
it. You are doing the very same thing as a man would do, who, if he
were asked why he laid the foundation of his house in the sand, should
say, he did it because of the frost and rain. Whereas this would be the
very reason why he should not lay it in the sand. They are the very
foundations which the rain, and blasts, and wind, most quickly
overturn. So that if thou wouldest be wealthy, never be rapacious; if
thou wouldest transmit wealth to thy children, get righteous wealth, at
least, if any there be that is such. Because this abides, and remains
firm, whereas that which is not such, quickly wastes and perishes. Tell
me, hast thou a mind to be rich, and dost thou take the goods of
others? Surely this is not wealth: wealth consists in possessing what
is thine own. He that is in possession of the goods of others, never
can be a wealthy man; since at that rate even your very silk venders,
who receive their goods as a consignment from others, would be the
wealthiest and the richest of men. Though for the time, indeed, it is
theirs, still we do not call them wealthy. And why forsooth? Because
they are in possession of what belongs to
59
others. For though the piece itself happens to be theirs, still the
money it is worth is not theirs. Nay, and even if the money is in their
hands, still this is not wealth. Now, if consignments thus given render
not men more wealthy because we so soon resign them, how can those
which arise from rapine render them wealthy? However, if at any rate
thou desirest to be wealthy, (for the matter is not one of necessity,)
what greater good is it that thou wouldest fain enjoy? Is it a longer
life? Yet, surely men of this character quickly become short-lived.
Oftentimes they pay as the penalty of plunder and rapaciousness, an
untimely death; and not only suffer as a penalty the loss of the
enjoyment of their gains, but go out of life having gained but little,
and hell to boot. Oftentimes too they die of diseases, which are the
fruits of self-indulgence, and of loft, and of anxiety. Fain would I
understand why it is that wealth is so eagerly pursued by mankind. Why
surely for this reason hath God set a limit and a boundary to our
nature, that we may have no need to go on seeking wealth beyond it. For
instance He hath commanded us, to clothe the body in one, or perhaps in
two garments; and there is no need of any more to cover us. Where is
the good of ten thousand changes of raiment, and those moth-eaten? The
stomach has its appointed bound, and any thing given beyond this, will
of necessity destroy the whole man. Where then is the use of your
herds, and flocks, and cutting up of flesh? We require but one roof to
shelter us. Where then is the use of your vast ground-plots, and costly
buildings? Dost thou strip the poor, that vultures and jackdaws may
have where to dwell? And what a hell do not these things deserve? Many
are frequently raising edifices that glisten with pillars and costly
marbles, in places which they never so much as saw. What scheme is
there indeed that they have not adopted? Yet neither themselves reap
the benefit, nor any one else. The desolateness does not allow them to
get away thither; and yet not even thus do they desist. You see that
these things are not done for profit's-sake, but in all these cases
folly, and absurdity, and vainglory, is the motive. And this, I beseech
you to avoid, that we may be enabled to avoid also every other evil,
and may obtain those good things which are promised to them that love
Him, in our Lord Jesus Christ, with whom to the Father, together with
the Holy Ghost, be glory, strength, honor forever. Amen.
HOMILY III.
VERSES. 15--20.
"For this cause I also, having heard of the faith in the Lord Jesus,
which is among you, and which ye show toward 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, the Father of glory, may give unto you a
spirit of wisdom and revelation in the knowledge of Him: having the
eyes of your heart enlightened; that ye may know what is the hope of
His calling, what the riches of the glory of His inheritance in
the saints, and what the exceeding greatness of His power to
us-ward who believe, according to that working of the
strength of His might, which He wrought in Christ, when He raised
Him from the dead.
Never was anything equal to the yearnings of the
Apostle, never. anything like the sympathy and the affectionateness of
the blessed Paul, who made his every prayer in behalf of whole cities
and peoples, and writes the same to all,[1] "I thank my God for you,
making mention of you in my prayers." Think how many he had in his
mind, whom it were a labor so much as to remember; how many he made
mention of in his prayers, giving thanks to God for them all as though
he himself had received the greatest blessing.
"Wherefore," he says, i.e., because of what is to
come,[2] because of the good things that are laid up in store for them
who rightly believe and live. And it is meet then to give thanks to God
both for all the things which mankind have received at His hands, both
heretofore and hereafter; and meet to give Him thanks also for the
faith of them that believe.
"Having heard," saith he, "of the faith in the Lord
Jesus which is among you, and which ye show[3] toward all the saints."
He on all occasions knits together and combines
faith and love, a glorious pair; nor does he mention the saints of that
country only, but all.
60
"I cease not to give thanks for you, making mention of you
in my prayers."
What is thy prayer, and what thy entreaty? It is
"That the God of our Lord Jesus Christ, the Father
of glory, may give unto you a spirit of wisdom and revelation."[1] Two
things he requires them to understand, as it is their duty to
understand them; to what blessings they are called, and how they have
been released from their former state. He says, however, himself that
these points are three. How then are they three? In order that we may
understand touching the things to come; for from the good things laid
up for us, we shall know His ineffable and surpassing riches, and from
understanding who we were, and how we believed, we shall know His power
and sovereignty, in turning again to Himself those who had been so long
time estranged from Him, "For the weakness of God is stronger than
men." (I Cor. i: 25.) Inasmuch as it is by the self-same power by which
He raised Christ from the dead, that He hath also drawn us to Himself.
Nor is that power limited to the resurrection, but far exceeds it.
Ver. 21, 22. "And made Him to sit at His right hand,
in the Heavenly places, far above all rule and authority, and power and
dominion, and every name that is named: and He put all things in
subjection under His feet, and gave Him to be Head over all things to
the Church, which is His body, the fulness of Him that filleth all in
all."
Vast indeed are the mysteries and secrets of which
He hath made us partakers. And these it is not possible for us to
understand otherwise than by being partakers of the Holy Ghost, and by
receiving abundant grace. And it is for this reason that Paul prays.
"The Father of glory," that is, He that hath given us vast blessings,
for he constantly addresses Him according to the subject he is upon,
as, for instance, when he says, "The Father of mercies and God of all
comfort." (2 Cor. i: 3.) And, again, the Prophet says, "The Lord is my
strength and my might." (Ps. xviii: I.) "The Father of glory."
He has no name by which he may represent these
things, and on all occasions calls them "glory," which is in
fact, with us, the name and appellation of every kind of magnificence.
Mark, he says, the Father of glory; (cf. Acts vii: 2) but of
Christ the God.[2] What then? Is the Son inferior to the glory? No,
there is no one, not even a maniac, would say so.
"May give unto you,"
That is, may raise and wing your understanding, for
it is not possible otherwise to understand these things. "For the
natural man receiveth not the things of the Spirit of God; for
they are foolishness unto him." (I Cor. ii: 14.) So then, there is need
of spiritual "wisdom," that we may perceive things spiritual, that we
may see things hidden. That Spirit "revealeth" all things. He is going
to set forth the mysteries of God. Now the knowledge of the mysteries
of God, the Spirit alone comprehends, who also searcheth the deep
things of Him. It is not said, "that Angel, or Archangel, or any other
created power, may give," that is, confer upon you a spiritual gift.
And if this be of revelation, then is the discovery of arguments
consequently vain. For he that hath learned God, and knoweth God, shall
no longer dispute concerning any thing. He will not say, This is
impossible, and That is possible, and How did the other thing come to
pass? If we learn God, as we ought to know Him; if we learn God from
Him from whom we ought to learn Him, that is from the Spirit Himself;
then shall we no longer dispute concerning any thing. And hence it is
that he says,
"Having the eyes of your heart enlightened in the
knowledge of Him."[3]
He that hath learned what God is, will have no
misgiving about His promises, and disbelief about what hath been
already brought to pass. He prays, then, that there may be given them
"a spirit of wisdom and revelation." Yet still he also establishes it,
as far as he can himself, by arguments, and from "already" existing
facts. For, whereas he was about to mention some things which had
already come to pass, and others which had not as yet happened; he
makes those which have been brought to pass, a pledge of those which
have not: in some such way, I mean, as this,
"That ye may know," saith he, "what is the hope of
His calling."
It is as yet, he means, hidden, but not so to the
faithful.
"And," again, "what is the riches of the glory of
His inheritance in the saints."[4]
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This too is as yet hidden.
But what is clear? that through His power we have
believed that He hath raised Christ. For to persuade souls, is a thing
far more miraculous than to raise a dead body. I will endeavor to make
this clear. Hearken then. Christ said to the dead, "Lazarus, come
forth," (John xi: 43.) and straightway he obeyed. Peter said, "Tabitha,
arise," (Acts ix: 40.) and she did not refuse. He Himself shall speak
the word at the last day, and all shall rise, and that so quickly, that
"they which are yet alive, shall in no wise precede them that are
fallen asleep," (1 Thess. iv: 15.) and all shall come to pass, all run
together "in a moment, in the twinkling of an eye." (1 Cor. xv: 52.)
But in the matter of believing, it is not thus, but how is it? Hearken
then to Him again, how He saith, "How often would I have gathered thy
children together, and ye would not." (Matt. xxiii: 37.) You perceive
that this last is the more difficult. Accordingly, it is upon this that
he builds up the whole argument; because by human calculations it is
far more difficult to influence the choice, than to work upon nature.
And the reason is this, it is because He would thus have us become good
of our own will. Thus with good reason does he say,[1]
"The exceeding greatness of His power to us-ward who
believe."
Yes, when Prophets had availed nothing, nor Angels,
nor Archangels, when the whole creation, both visible and invisible,
had failed, (the visible lying before us, and without any power to
guide us, and much also which is invisible,) then He ordered His own
coming, to show us that it was a matter which required Divine power.
"The riches of the glory,"
That is, the unutterable glory; for what language
shall be adequate to express that glory of which the saints shall then
be partakers? None. But verily there is need of grace in order that the
understanding may perceive it, and admit even so much as at least one
little ray. Some things indeed they knew even before; now he was
desirous that they should learn more, and know it more clearly. Seest
thou how great things He hath wrought? He hath raised up Christ. Is
this a small thing? But look again. He hath set Him at His right hand.
And shall any language then be able to represent this? Him that is of
the earth, more mute than the fishes, and made the sport of devils, He
hath in a moment raised up on high. Truly this is indeed the "exceeding
greatness of His power." And behold, whither He hath raised Him.
"In the heavenly places;"
He hath made Him far above all created nature, far
above all rule and authority. "Far above all rule," he saith.
Need then indeed is there of the Spirit, of an
understanding wise in the knowledge of Him. Need then is there indeed
of revelation. Reflect, how vast is the distance between the nature of
man and of God. Yet from this vile estate hath He exalted Him to that
high dignity. Nor does He mount by degrees, first one step, then
another, then a third. Amazing ! He does not simply say, "above," but,
"far above;" for God is above those powers which are above. And thither
then hath He raised Him, Him that is one of us, brought Him from the
lowest point to the supremest sovereignty, to that beyond which
there is no other honor. Above "all" principality, he says, not,
i.e., over one and not over another, but over all,
"Rule and authority and power, and dominion, and
every name that is named."
Whatever there be in Heaven, He has become above
all. And this is said of Him that was raised from the dead which is
worthy of our admiration; for of God the Word, it cannot possibly be,
because what insects are in comparison of man, this the whole creation
is in comparison of God. If all mankind are to be counted as spittle
and were counted as the turn of a balance, consider the invisible
powers as insects. But of Him that was one of us, this is great and
surprising indeed. For He raised Him up from the very lowest parts of
the earth. If all the nations are as a drop, how small a portion then
of that drop is a single man ! Yet Him hath, He made higher than all
things, "not only in this world, but also in that which is to come."
Therefore powers there are whose names are to us unintelligible, and
unknown.
"And He put all things in subjection under His feet."
Not simply so set Him above them as to be honored
above them, nor by way of comparison with them, but so that He should
sit over them as His slaves. Amazing! Awful indeed are these things;
every created power hath been made the slave of man by reason of God
the Word dwelling in Him.[2] For it is possible for a man to be above
others, without having others in subjection, but only as preferred
before them. But here it is not so. ' No, "He put all things in
subjection under His feet." And not simply put them in subjection, but
in the most abject
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subjection, that below which there can be none. Therefore he adds,
"under His feet."
"And gave Him to be Head over all things to the
Church."
Amazing again, whither hath He raised the Church? as
though he were lifting it up by some engine, he hath raised it up to a
vast height, and set it on yonder throne; for where the Head is, there
is the body also. There is no interval to separate between the Head and
the body; for were there a separation, then were it no longer a body,
then were it no longer a head. "Over all things," he says. What is
meant by "over all things?" He hath suffered neither Angel nor
Archangel nor any other being to be above Him. But not only in this way
hath He honored us, in exalting that which is of ourselves, but also in
that He hath prepared the whole race in common to follow Him, to cling
to Him, to accompany His train. "Which is His body."
In order then that when you hear of the Head you may
not conceive the notion of supremacy only, but also of consolidation,
and that you may behold Him not as supreme Ruler only, but as Head of a
body.
"The fulness of Him that filleth all in all" he says.
As though this were not sufficient to show the close
connection and relationship, what does he add? "The fullness of Christ
is the Church." And rightly, for the complement of the head is the
body, and the complement of the body is the head. Mark what great
arrangement Paul observes, how he spares not a single word, that
he may represent the glory of God. "The, complement," he says, i.e.,
the head is, as it were, filled up by the body, because the body is
composed and made up of all its several parts, and he introduces Him as
having need of each single one and not only of all in common and
together; for unless we be many, and one be the hand, and another the
foot, and another some other member, the whole body is not filled up.
It is by all then that His body is filled up. Then is the head filled
up, then is the body rendered perfect, when we are all knit together
and united. Perceivest thou then the "riches of the glory of His
inheritance? the exceeding greatness of His power towards them that
believe? the hope of your calling?"
Moral. Let us reverence our Head, let us reflect of
what a Head we are the body,--a Head, to whom all things are put in
subjection. According to this representation we ought to be better,
yea, than the very angels, and greater than the Archangels, in that we
have been honored above them all. God "took not hold of Angels," as he
says in writing to the Hebrews, "but He took hold of the seed of
Abraham." (Heb. ii: 16.) He took hold of neither principality nor
power, nor dominion, nor any other authority, but He took up our
nature, and made it to sit on His right hand. And why do I say, hath
made it sit? He hath made it His garment,[1] and not only so, but hath
put all things in subjection under His feet. How many sorts of death
supposest thou? How many souls? ten thousand? yea, and ten thousand
times told, but nothing equal to it wilt thou mention. Two things He
hath done, the greatest things. He hath both Himself descended to
the lowest depth of humiliation, and hath raised up man to the height
of exaltation. He saved him by His blood. He spoke of the former first,
how that He so greatly humbled Himself. He speaks now of what is
stronger than that--a great thing, the crown of all. Surely, even had
we been counted worthy of nothing, it were enough. Or, had we been
counted worthy even of this honor, it were enough, without the slaying
of the Son. But where there are the two, what power of language must it
not transcend and surpass? The very resurrection is not great, when I
reflect on these things. It is of Him that he says, "The God of our
Lord Jesus Christ," not of God the Word.
Let us feel awed at the closeness of our relation,
let us dread lest any one should be cut off from this body, lest any
one should fall from it, lest any one should appear unworthy of it. If
any one were to place a diadem about our head, a crown of gold, should
we not do every thing that we might seem worthy of the lifeless jewels?
But now it is not a diadem that is about our head, but, what is far
greater, Christ is made our very Head, and yet we pay no regard to it.
Yet Angels reverence that Head, and Archangels, and all those powers
above. And shall we, which are His body, be awed neither on the one
account nor the other? And what then shall be our hope of salvation?
Conceive to yourself the royal throne, conceive the excess of the
honor. This, at least if we chose, might more avail to startle us, yea,
even than hell itself. For, even though hell were not, that we having
been honored with such an honor, should be found base and unworthy of
it, what punishment, what vengeance must not this carry with it? Think
near whom thy Head is seated, (this single consideration is amply
sufficient for any purpose whatever,) on whose right hand He is placed,
far above all principality, and power, and might. Yet is the body of
this Head trampled on by the very devils.
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Nay, God forbid it should be thus; for were it thus, such a body could
be His body no longer. Thy own head the more respectable of thy
servants reverence, and dost thou subject thy body to be the sport of
them that insult it? How sore punishment then shall thou not deserve?
If a man should bind the feet of the emperor with bonds and fetters,
will he not be liable to the extremity of punishment? Dost thou expose
the whole body to fierce monsters, and not shudder?
However, since our discourse is concerning the
Lord's body, come, and let us turn our thoughts to it, even that which
was crucified, which was nailed, which is sacrificed.[1] If thou art
the body of Christ, bear the Cross, for He bore it: bear spitting, bear
buffetings, bear nails. Such was that Body; that Body "did no sin,
neither was guile found in His mouth." (1 Pet. ii: 22.) His hands did
every thing for the benefit of them that needed, His mouth uttered not
a word of those things which are not convenient. He heard them say,
"Thou hast a devil," and He answered nothing.
Further, our discourse is concerning this Body, and
as many of us as partake of that Body and taste of that Blood, are
partaking of that which is in no wise different from that Body, nor
separate. Consider that we taste of that Body that sitteth above, that
is adored by Angels, that is next to the Power that is incorruptible.
Alas! how many ways to salvation are open to us! He hath made us His
own body, He hath imparted to us His own body, and yet not one of these
things turns us away from what is evil. Oh the darkness, the depth of
the abyss, the apathy ! "Set your mind," saith he, "on the things that
are above, where Christ is, seated on the right hand of God." (Col.
iii: 1.) And after all this, some set their affections upon money, or
licentiousness, others are carried captive by their passions !
Do ye not see, that even in our own body, when any
part is superfluous and useless, it is cut off, is cut away? It is of
no use that it has belonged to the body, when it is mutilated, when it
is mortified, when it is decayed, when it is detrimental to the rest.
Let us not then be too confident, because we have been once made
members of this body. If this body of ours, though but a natural body,
nevertheless suffers amputation, what dreadful evil shall it not
undergo, if the moral principle should fail? When the body partakes not
of this natural food, when the pores are stopped up, then it mortifies;
when the ducts are closed, then it is palsied. So is it with us also,
when we stop our ears, our soul becomes palsied; when we partake not of
the spiritual food, when, instead of corrupt bodily humors, evil
dispositions impair us, all these things engender disease, dangerous
disease, disease that wastes. And then there will be need of that fire,
there will be need of that cutting asunder. For Christ cannot endure
that we should enter into the bride-chamber with such a body as this.
If He led away, and cast out the man that was clothed in filthy
garments, what will He not do unto the man who attaches filth to the
body; how will He not dispose of him?
I observe many partaking of Christ's Body lightly
and just as it happens, and rather from custom and form, than
consideration and understanding. When, saith a man, the holy season of
Lent sets in, whatever a man may be, he partakes of the mysteries, or,
when the day of the Lord's Epiphany[2] comes. And yet it is not the
Epiphany, nor is it Lent, that makes a fit time for approaching, but it
is sincerity and purity of soul. With this, approach at all times;
without it, never. "For as often," (1 Cor. xi: 26.) saith he, "as ye do
this, ye proclaim the Lord's death," i.e., "ye make a remembrance of
the salvation that has been wrought for you, and of the benefits which
I have bestowed." Consider those who partook of the sacrifices under
the old Covenant, how great abstinence did they practise? How did they
not conduct themselves? What did they not perform? They were always
purifying themselves. And dost thou, when thou drawest nigh to a
sacrifice, at which the very Angels tremble, dost thou measure the
matter by the revolutions of seasons? and how shall thou present
thyself before the judgment-seat of Christ, thou who presumest upon His
body with polluted hands and lips? Thou wouldest not presume to kiss a
king with an unclean mouth, and the King of heaven dost thou kiss with
an unclean soul? It is an outrage. Tell me, wouldest thou choose to
come to the Sacrifice with unwashen hands? No, I suppose, not. But thou
wouldest rather choose not to come at all, than come with soiled hands.
And then, thus scrupulous as thou art in this little matter, dost thou
come with soiled soul, and thus dare to touch it? And yet the hands
hold it but for a time, whereas into the soul it is dissolved entirely,
What, do ye not see the holy vessels so thoroughly cleansed all over,
so resplendent? Our souls ought to be purer than they, more holy, more
brilliant. And why so? Because those vessels are made so for our sakes.
They partake not of Him that is in them, they perceive Him not. But we
do;--
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yes, verily. Now then, thou wouldest not choose to make use of a soiled
vessel, and dost thou approach with a soiled soul? Observe the vast
inconsistency of the thing. At the other times ye come not, no, not
though often ye are clean; but at Easter, however flagrant an act ye
may have committed, ye come. Oh! the force of custom and of prejudice !
In vain is the daily Sacrifice,[1] in vain do we stand before the
Altar; there is no one to partake. These things I am saying, not to
induce you to partake any how, but that ye should render yourselves
worthy to partake. Art thou not worthy of the Sacrifice, nor of the
participation? If so, then neither art thou of the prayer. Thou hearest
the herald[2] standing, and saying, "As many as are in penitence, all
pray."[3] As many as do not partake, are in penitence. If thou art one
of those that are in penitence, thou oughtest not to partake; for he
that partakes not, is one of those that are in penitence. Why then does
he say, "Depart, ye that are not qualified to pray," whilst thou hast
the effrontery to stand still? But no, thou art not of that number,
thou art of the number of those who are qualified to partake, and yet
art indifferent about it, and regardest the matter as nothing.
Look, I entreat: a royal table is set before you,
Angels minister at that table, the King Himself is there, and dost thou
stand gaping?"[4] Are thy garments defiled, and yet dost thou make no
account of it?--or are they clean? Then fall down and partake. Every
day He cometh in to see the guests, and converseth with them all. Yes,
at this moment is he speaking to your conscience; "Friends, how stand
ye here, not having on a wedding garment?" He said not, Why didst thou
sit down? no, before he sat down, He declared him to be unworthy, so
much as to come in. He saith not, "Why didst thou sit down to meat,"
but, "Why camest thou in?" And these are the words that He is at this
very moment addressing to one and all of us that stand here with such
shameless effrontery. For every one, that partaketh not of the
mysteries, is standing here in shameless effrontery. It is for this
reason, that they which are in sins are first of all put forth; for
just as when a master is present at his table, it is not right that
those servants who have offended him should be present, but they are
sent out of the way: just so also here when the sacrifice is brought
forth, and Christ, the Lord's sheep, is sacrificed; when thou hearest
the words, "Let us pray together," when thou beholdest the curtains
drawn up,[5] then imagine that the Heavens are let down from above, and
that the Angels are descending !
As then it is not meet that any one of the
uninitiated be present, so neither is it that one of them that are
initiated, and yet at the same time defiled. Tell me, suppose any one
were invited to a feast, and were to wash his hands, and sit down, and
be all ready at the table, and after all refuse to partake ; is he not
insulting the man who invited him? were it not better for such an one
never to have come at all? Now it is just in the same way that thou
hast come here. Thou hast sung the Hymn[6] with the rest: thou hast
declared thyself to be of the number of them that are Worthy, by not
departing with them that are unworthy. Why stay, and yet not partake of
the table? I am unworthy, thou wilt say. Then art thou also unworthy of
that communion thou hast had in prayers. For it is not by means of the
offerings only, but also by means of those canticles that the
Spirit descendeth all around. Do we not see our own servants, first
scouring the table with a sponge, and cleaning the house, and then
setting out the entertainment? This is what is done by the prayers, by
the cry of the herald. We scour the Church, as it were, with a sponge,
that all things may be set out in a pure church, that there may be
"neither spot nor wrinkle." (Eph. v: 27.) Unworthy, indeed, both our
eyes of these sights, and unworthy are our ears ! "And if even a
beast," it is said, "touch the mountain, it shall be stoned." (Ex. xix:
13.) Thus then they were not worthy so much as to set foot on it, and
yet afterwards they both came near, and beheld where God had stood. And
thou mayest, afterwards, come near, and behold: when, however, He is
present, depart. Thou art no more allowed to be here than the
Catechumen is. For it is not at all the same thing never to have
reached the mysteries, and when thou hast reached them, to stumble at
them and despise them, and to make thyself unworthy of this thing. One
might enter upon more points, and those more awful still; not however
to burden your understanding, these will suffice. They who are not
brought to their right senses with these, certainly will not be with
more. That I may not then be the means of increas-
65
ing your condemnation, I entreat you, not to forbear coming, but to
render yourselves worthy both of being present, and of approaching.
Tell me, were any king to give command and to say, "If any man does
this, let him partake of my table;" say, would ye not do all ye could
to be admitted? He hath invited us to heaven, to the table of the great
and wonderful King, and do we shrink and hesitate, instead of hastening
and running to it? And what then is our hope of salvation? We cannot
lay the blame on our weakness; we cannot on our nature. It is indolence
and nothing else that renders us unworthy.
So far have I spoken of myself. But may He that
pricketh the heart, He that giveth the Spirit of compunction, pierce
your hearts, and plant the seeds in the depth of them, that so through
His fear ye may conceive, and bring forth the spirit of salvation, and
come near with boldness. For, "thy children," it is said, "are like
olive plants round about thy table." (Ps. cxxviii: 3.) O, then, let
there be nothing old, nothing wild, nothing harsh. For of such sort are
the young plants that are fit for fruit, for the beautiful fruit, fruit
I mean of the olive-tree. And thriving they are, so as all to be round
about the table, and come together here, not in vain or by chance, but
with fear and reverence. For thus shall ye behold with boldness even
Christ Himself in heaven, and shall be counted worthy of that heavenly
kingdom, which may God grant we may all attain, in Jesus Christ, our
Lord with whom to the Father, together with the Holy Spirit, be glory,
might, honor, now and ever, and for ages of ages. Amen.
HOMILY IV.
CHAPTER. II. VERSES 1--3.
"And you did He quicken, when ye were dead through your trespasses and
sins, wherein aforetime ye walked, according to the course of this
world, according to the prince of the power of the air, of the spirit
that now worketh in the sons of disobedience; among whom we also all
once lived, in the lusts of our flesh, doing the desires of the flesh,
and of the mind; and were by nature children of wrath even as the rest."
There is, we know, a corporal, and there is also a
spiritual, dying.[1] Of the first it is no crime to partake, nor is
there any peril in it, inasmuch as there is no blame attached to it,
for it is a matter of nature, not of deliberate choice It had its
origin in the transgression of the first-created man, and thenceforward
in its issue it passed into a nature, and, at all events, will quickly
be brought to a termination; whereas this spiritual dying, being a
matter of deliberate choice, has criminality, and has no termination.
Observe then how Paul, having already shown how exceedingly great a
thing it is, in so much that to heal a deadened soul is a far greater
thing than to raise the dead, so now again lays it down in all its real
greatness.
"And you," saith he "when ye were dead through your
trespasses and sins, wherein aforetime ye walked according to the
course of this world, according to the prince of the power of the air,
of the spirit that now worketh in the sons of disobedience."' You
observe the gentleness of Paul, and how on all occasions he encourages
the hearer, not bearing too hard upon him. For whereas he had said, Ye
have arrived at the very last degree of wickedness, (for such is the
meaning of becoming dead,) that he may not excessively distress
them,[2] (because men are put to shame when their former misdeeds are
brought forward, cancelled though they be, and no longer attended with
danger,) he gives them, as it were, an accomplice, that it may not be
supposed that the work is all their own, and that accomplice a powerful
one. And who then is this? The Devil. He does much the same also in the
Epistle to the Corinthians, where, after saying, "Be not deceived,
neither fornicators, nor idolaters," (1 Cor. vi: 9.) and after
enumerating all the other vices, and adding in conclusion, "shall
inherit the kingdom of God;" he then adds, "and such were some of you;"
he does not say absolutely, "ye were," but "some of you were," that is,
thus in some sort were ye. Here the heretics attack us. They tell us
that these expressions ("prince of all the power of the air," etc.) are
used with reference to God, and letting loose their unbridled tongue,
they fit these
66
things to God, which belong to the Devil alone, How then are we to put
them to silence? By the very words they themselves use; for, if He is
righteous, as they themselves allow, and yet hath done these things,
this is no longer the act of a righteous being, but rather of a being
most unrighteous and corrupted; and corrupted God cannot possibly be.
Further, why does he call the Devil "the prince" of
the world? Because nearly the whole human race has surrendered itself
to him and all are willingly and of deliberate choice his slaves. And
to Christ, though He promises unnumbered blessings, not any one so much
as gives any heed; whilst to the Devil, though promising nothing of the
sort, but sending them on to hell, all yield themselves. His kingdom
then is in this world, and he has, with few exceptions, more subjects
and more obedient subjects than God, in consequence of our indolence.
"According to the power," saith he, "of the sir, of
the spirit."[1]
Here again he means, that Satan occupies the space
under Heaven, and that the incorporeal powers are spirits of the air,
under his operation. For that his kingdom is of this age, i. e., will
cease with the present age, hear what he says at the end of the
Epistle; "Our wrestling is not against flesh and blood, but against the
principalities, against powers, against the world rulers of this
darkness;" (Eph. vi: 12.) where, lest when you hear of world-rulers you
should therefore say that the Devil is uncreated, he elsewhere (Gal. i:
4.) calls a perverse time, "an evil world," not of the creatures. For
he seems to me, having had dominion beneath the sky, not to have fallen
from his dominion, even after his transgression.
"That now worketh," he says, "in the sons of
disobedience."
You observe that it is not by force, nor by
compulsion, but by persuasion, he wins us over; "disobedience" or
"untractableness" is his word, as though one were to say, by guile and
persuasion he draws all his votaries to himself. And not only does he
give them a word of encouragement by telling them they have an
associate, but also by ranking himself with them, for he says,
"Among whom we also all once lived."
"All," because he cannot say that any one is
excepted.
"In the lusts of our flesh, doing the desires
of the flesh, and of the mind, and were by nature children of wrath,
even as the rest."
That is, having no spiritual affections. Yet, lest he should slander
the flesh, or lest it should be supposed that the transgression was not
great, observe how he guards the matter,
"Doing," he says, "the desires of the flesh and of
the mind."
That is, the pleasurable passions. We provoked God
to anger, he saith, we provoked Him to wrath, we were wrath, and
nothing else. For as he who is a child of man is by nature man, so also
were we children of wrath[2] even as others; i. e., no one was free,
but we all did things worthy of wrath. Ver. 4. "But God, being rich in
mercy." Not merely merciful, but rich in mercy; as it is said also in
another place; "In the multitude of thy mercies." (Ps. lxix: 17.) And
again, "Have mercy upon me, according to the multitude of thy tender
mercies." (Ps. li: 1.)
Ver. 4. "For His great love,[3] wherewith He loved
us."
Why did He love us? For these things are not
deserving of love, but of the sorest wrath, and punishment. And thus it
was of great mercy.
Ver. 5. "Even when we were dead through our
trespasses He quickened us together with Christ."
Again is Christ introduced, and it is a matter well
worthy of our belief, because if the Firstfruits live, so do we also.
He hath quickened both Him, and us. Seest thou that all this is said of
Christ incarnate? Beholdest thou "the exceeding greatness of His power
to us-ward who believe?" (Eph. i: 19.) Them that were dead, them that
were children of wrath, them hath he quickened. Beholdest thou "the
hope of his calling?"
Ver. 6. "He raised us up with Him and made us sit
with Him."
Beholdest thou the glory of His inheritance?
67
That "He hath raised us up together," is plain. But that He "hath made
us sit with Him in the heavenly places in Christ Jesus," how does this
hold? It holds as truly, as that He hath raised us together. For as yet
no one is actually raised,[1] excepting that inasmuch as as the Head
hath risen, we also are raised, just as in the history, when Jacob did
obeisance, his wife also did obeisance to Joseph. (Gen. xxxvii: 9, 10.)
And so in the same way "hath He also made us to sit with Him." For
since the Head sitteth, the body sitteth also with it, and therefore he
adds "in Christ Jesus." Or again, if it means, not this, it means that
by the layer of Baptism He hath "raised us up with Him." How then in
that case hath He made "us to sit with Him?" Because, saith he, "if we
suffer we shall also reign with Him," (2 Tim. ii: 12.) if we be dead
with Him we shall also live with Him. Truly there is need of the Spirit
and of revelation, in order to understand the depth of these mysteries.
And then that ye may have no distrust about the matter, observe what he
adds further.
Ver. 7. "That in the ages to come, He might show the
exceeding riches of His grace, in kindness towards us, in Christ Jesus."
Whereas he had been speaking of the things which
concerned Christ, and these might be nothing to us, (for what, it might
be said, is it to us, that He rose) therefore he shows that they do
moreover extend to us, inasmuch as He is made one with us. Only that
our concern in the matter he states separately. "Us," saith he, "who
were dead through our trespasses He raised up with Him, and made us sit
with Him." Wherefore, as I was saying, be not unbelieving, take the
demonstration he adduces both from former things, and from His
Headship, and also from His desire to show forth His goodness. For how
will He show it, unless this come to pass? And He will show it in the
ages to come. What? that the blessings are both great, and more certain
than any other. For now the things which are said may to the
unbelievers seem to be foolishness; but then all shall know them.
Wouldest thou understand too, how He hath made us sit together with
Him? Hear what Christ Himself saith to the disciples, "Ye also shall
sit upon twelve thrones, judging the twelve tribes of Israel." (Matt.
xix: 28.) And again, "But to sit on My right hand and on My left hand
is not Mine to give, but it is for them for whom it hath been prepared
of My Father." (Matt. xx: 23.) So that it hath been prepared. And well
saith he, "in kindness towards us in Christ Jesus," for to sit on His
right hand is honor above all honor, it is that beyond which there is
none other. This then he saith, that even we shall sit there. Truly
this is surpassing riches, truly surpassing is the greatness of His
power, to make us sit down with Christ, Yea, hadst thou ten thousand
souls, wouldest thou not lose them for His sake? Yea, hadst thou to
enter the flames, oughtest thou not readily to endure it? And He
Himself too saith again, "Where I am, there shall also My servant be."
(John. xii: 26.) Why surely had ye to be cut to pieces every day, ought
ye not, for the sake of these promises cheerfully to embrace it? Think,
where He sitteth? above all principality and power. And with whom it is
that thou sittest? With Him. And who thou art? One dead, by nature a
child of wrath. And what good hast thou done? None. Truly now it is
high time to exclaim, "Oh the depth of the riches both of the wisdom
and the knowledge of God!" (Rom. xi:33.)
Ver. 8. "For by grace," saith he "have ye been
saved."[2]
In order then that the greatness of the benefits
bestowed may not raise thee too high, observe how he brings thee down:
"by grace ye have been saved," saith he, "Through faith;"
Then, that, on the other hand, our free-will be not
impaired, he adds also our part in the work, and yet again cancels it,
and adds, "And that not of ourselves."
Neither is faith,[3] he means, "of ourselves."
Because had He not come, had He not called us, how had we been able to
believe? for "how," saith he, "shall they believe, unless they hear?"
(Rom. x: 14.) So that the work of faith itself is not our own.
"It is the gift," said he, "of God," it is "not of
works."
Was faith then, you will say, enough to save us? No;
but God, saith he, hath required this, lest He should save us, barren
and without work at all. His expression is, that faith saveth, but it
is because God so willeth, that faith saveth. Since, how, tell me, doth
faith save, without works? This itself is the gift of God.
Ver. 9. "That no man should glory."
That he may excite in us proper feeling
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touching this gift of grace. "What then?" saith a man, "Hath He Himself
hindered our being justified by works?" By no means. But no one, he
saith, is justified by works, in order that the grace and
loving-kindness of God may be shown. He did not reject us as having
works, but as abandoned of works He hath saved us by grace; so that no
man henceforth may have whereof to boast. And then, lest when thou
hearest that the whole work is accomplished not of works but by faith,
thou shouldest become idle,[1] observe how he continues,
Ver. 10. "For we are His workmanship, created in
Christ Jesus for good works, which God afore prepared that we should
walk in them."
Observe the words he uses. He here alludes to the
regeneration, which is m reality a second creation. We have been
brought from non-existence into being. As to what we were before, that
is, the old man, we are dead. What we are now become, before, we were
not. Truly then is this work a creation, yea, and more noble than the
first; for from that one, we have our being; but from this last, we
have, over and above, our well being.
"For good works, which God afore prepared that we
should walk in them."[2]
Not merely that we should begin, but that we should
walk in them, for we need a virtue which shall last throughout, and be
extended on to our dying day. If we had to travel a road leading to a
royal city, and then when we had passed over the greater part of it,
were to flag and sit down near the very close, it were of no use to us.
This is the hope of our calling; for "for good works" he says.
Otherwise it would profit us nothing.
Moral. Thus here he rejoices not that we should work
one work, but all; for, as we have five senses, and ought to make use
of all in their proper season, so ought we also the several virtues.
Now were a man to be temperate and yet unmerciful, or were he to be
merciful and yet grasping, or were he to abstain indeed from other
people's goods, and yet not bestow his own, it would be all in vain.
For a single virtue alone is not enough to present us with boldness
before the judgment-seat of Christ; no, we require it to be great, and
various, and universal, and entire. Hear what Christ saith to the
disciples, "Go, ye and make disciples of all the nations,--teaching
them to observe all things whatsoever I commanded you." (Matt. xxviii:
19.) And again, "Whosoever shall break one of these least commandments,
shall be called least in the kingdom of Heaven," (Matt. v: 19.) that
is, in the resurrection; nay, he shall not enter into the kingdom; for
He is wont to call the time also of the resurrection, the kingdom. "If
he break one," saith He, "he shall be called least," so that we have
need of all. And observe how it is not possible to enter without works
of mercy; but if even this alone be wanting, we shall depart into the
fire. For, saith He, "Depart, ye cursed, into the eternal fire, which
is prepared for the Devil and his angels." Why and wherefore? "For I
was an hungered, and ye gave me no meat; I was thirsty, and ye gave me
no drink." (Matt. xxv: 42.) Beholdest thou, how without any other
charge laid against them, for this one alone they perished. And for
this reason alone too were the virgins also excluded from the
bride-chamber, though sobriety surely they did possess. As the Apostle
saith "and the sanctification, without which no man shall see the
Lord." (Heb. xii: 14.) Consider then, that without sobriety, it is
impossible to see the Lord; yet it does not necessarily follow that
with sobriety it is possible to see Him, because often-times something
else stands in the way. Again, if we do all things ever so rightly, and
yet do our neighbor no service, neither in that case shall we enter
into the kingdom. Whence is this evident? From the parable of the
servants entrusted with the talents. For, in that instance, the man's
virtue was in every point unimpaired, and there had been nothing
lacking, but forasmuch as he was slothful in his business, he was
rightly cast out. Nay, it is possible, even by railing only, to fall
into Hell. "For whosoever" saith Christ, "shall say to his brother,
Thou fool, shall be in danger of the hell of fire." (Matt. v: 22.) And
if a man be ever so right in all things, and yet be injurious, he shall
not enter.
And let no one impute cruelty to God, in that he
excludes those who fail in this matter, from the kingdom of Heaven. For
even with men, if any one do any thing whatsoever contrary to the law,
he is banished from the king's presence. And if he transgresses so much
as one of the established laws, if he lays a false accusation against
another, he forfeits his office. And if he commits adultery, and is
detected, he is disgraced, and even though he have done ten thousand
right acts, he is undone; and if he commits murder, and is convicted,
this again is enough to destroy him. Now if the laws of men are so
carefully guarded, how much more should those of God be. "But He is
good," a man says. How long are we to be uttering this
69
foolish talk? foolish, I say, not because He is not good, but in that
we keep thinking that His goodness will be available to us for these
purposes, though I have again and again used ten thousand arguments on
this subject. Listen to the Scripture, which saith, "Say not, His mercy
is great, He will be pacified for the multitude of my sins." (Ecclus.
v: 6.) He does not forbid us to say, "His mercy is great." This is not
what He enjoins; rather he would have us constantly say it, and with
this object Paul raises all sorts of arguments, but his object is what
follows. Do not, he means, admire the loving-kindness of God with this
view, with a view to sinning, and saying, "His mercy will be pacified
for the multitude of my sins." For it is with this object that I too
discourse so much concerning His goodness, not that we may presume upon
it, and do any thing we choose, because in that way this goodness will
be to the prejudice of our salvation; but that we may not despair in
our sins, but may repent. For "the goodness of God leadeth thee to
repentance," (Rom. ii: 4.) not to greater wickedness. And if thou
become depraved, because of His goodness, thou art rather belying Him
before men. I see many persons thus impugning the long-suffering of
God; so that if thou use it not aright, thou shalt pay the penalty. Is
God a God of loving-kindness? Yes, but He is also a righteous Judge. Is
He one who maketh allowance for sins? True, yet rendereth He to every
man according to his works. Doth He pass by iniquity and blot out
transgressions? True, yet maketh He inquisition also. How then is it,
that these things are not contradictions? Contradictions they are not,
if we distinguish them by their times. He doeth away iniquity here,
both by the laver of Baptism, and by penitence. There He maketh
inquisition of what we have done by fire and torment. "If then," some
man may say, "I am cast out, and forfeit the kingdom, whether I have
wrought ten thousand evil deeds or only one, wherefore may I not do all
sorts of evil deeds?" This is the argument of an ungrateful servant;
still nevertheless, we will proceed to solve even this. Never do that
which is evil in order to do thyself good; for we shall, all alike fall
short of the kingdom, yet in Hell we shall not all undergo the same
punishment, but one a severer, another a milder one. For now, if thou
and another have "despised God's goodness," (Rom. ii: 4.) the one in
many instances, and the other in a few, ye will alike forfeit the
kingdom. But if ye have not alike despised Him, but the one in a
greater, the other in a less degree, in Hell ye shall feel the
difference.
Now then, why, it may be said, doth He threaten them
who have not done works of mercy, that they shall depart into the fire,
and not simply into the fire, but into that which is "prepared for the
devil and his angels?" (Matt. xxv: 41.) Why and wherefore is this?
Because nothing so provokes God to wrath. He puts this before all
terrible things; for if it is our duty to love our enemies, of what
punishment shall not he be worthy, who turns away even from them that
love him, and is in this respect worse than the heathen? So that in
this case the greatness of the sin will make such an one go away with
the devil. Woe to him, it is said, who doeth not alms; and if this was
the case under the Old Covenant, much more is it under the New. if,
where the getting of wealth was allowed, and the enjoyment of it, and
the care of it, there was such provision made for the succoring the
poor, how much more in that Dispensation, where we are commanded to
surrender all we have? For what did not they of old do? They gave
tithes, and tithes again upon tithes for orphans, widows, and
strangers; whereas some one was saying to me in astonishment at
another, "Why, such an one gives tithes." What a load of disgrace does
this expression imply, since what was not a matter of wonder with the
Jews has come to be so in the case of the Christians? If there was
danger then in omitting tithes, think how great it must be now.
Again, drunkenness shall not inherit the kingdom.
Yet what is the language of most people? "Well, if both I and he are in
the same case, that is no little comfort." What then? First of all,
that thou and he shall not reap the same punishment; but were it
otherwise, neither is that any comfort. Fellowship in sufferings has
comfort in it, when the miseries have any proportion in them; but when
they exceed all proportion, and carry us beyond ourselves, no longer do
they allow of our receiving any comfort at all. For tell the man that
is being tortured, and has entered into the flames, that such an one is
undergoing the same, still he will not feel the comfort. Did not all
the Israelites perish together? What manner of comfort did that afford
them? Rather, did not this very thing distress them? And this was why
they kept saying, We are lost, we are perished, we are wasted away.
What manner of comfort then is there here? In vain do we comfort
ourselves with such hopes as these. There is but one only comfort, to
avoid falling into that unquenchable fire; but it is not possible for
one who has fallen into it to find comfort, where there is the gnashing
of teeth, where there is the weeping, where is the worm that dieth not,
and the fire that is not quenched. For shalt thou conceive any comfort
at all, tell me, when thou art in so great tribulation
70
and distress? Wilt thou then be any longer thyself? Let us not, I pray
and entreat you, let us not vainly deceive ourselves and comfort
ourselves with arguments like these; no, let us practise those virtues,
which shall avail to save us. The object before us is to sit together
with Christ, and art thou trifling about such matters as these? Why,
were there no other sin at all, how great punishment ought we not to
suffer for these very speeches themselves, because we are so insensate,
so wretched, and so indolent, as, even with so vast a privilege before
us, to talk thus? Oh! how much shalt thou have to lament, when thou
shalt then consider them that have done good! When thou shalt behold
slaves and base-born who have labored but a little here, there made
partakers of the royal throne, will not these things be worse to thee
than torment? For if even now, when thou seest any in high reputation,
though thou art suffering no evil, thou regardest this as worse than
any punishment, and by this alone art consumed, and bemoanest thyself,
and weepest, and judgest it to be as bad as ten thousand deaths; what
shalt thou suffer then? Why, even were there no hell at all, the very
thought of the kingdom, were it not enough to destroy and consume thee?
And that such will be the case, we have enough in our own experience of
things to teach us. Let us not then vainly flatter our own souls with
speeches like these; no, let us take heed, let us have a regard for our
own salvation, let us make virtue our care, let us rouse ourselves to
the practice of good works, that we may be counted worthy to attain to
this exceeding glory, in Jesus Christ our Lord with whom to the Father,
together with the Holy Spirit be glory, might, honor, now and ever, and
for ages of ages. Amen.
HOMILY V.
CHAPTER 11. VERSES 11, 12.
"Wherefore remember, that aforetime ye the Gentiles in the flesh, who
are called Uncircumcision by that which is called Circumcision in the
flesh made by hands; that ye were at that time separate from Christ,
alienated from the commonwealth of Israel, and strangers from the
covenants of the promise, having no hope, and without God in the world."
There are many things to show the loving-kindness of
God. First, the fact, that by Himself He hath saved us, and by Himself
through such a method as this. Secondly, that He hath saved us, as
being what we were. Thirdly, that He hath exalted us to the place where
we are. For all these things both contain in themselves the greatest
demonstration of His loving-kindness, and they are the very subjects
which Paul is now agitating in his Epistle. He had been saying, that
when we were dead through our trespasses, and children of wrath, He
saved us; He is now telling us further, to whom He hath made us equal.
"Wherefore," saith he, "remember;" because it is usual with us, one and
all, when we are raised from a state of great meanness to
corresponding, or perhaps a greater, dignity, not so much as even to
retain any recollection of our former condition, being neurished in
this our new glory. On this account it is that he says, "Wherefore
remember."--"Wherefore." Why, "wherefore?"[1] Because we have been
created unto good works, and this were sufficient to induce us to
cultivate virtue; "remember,"--for that remembrance is sufficient to
make us grateful to our Benefactor,--"that ye were aforetime Gentiles."
Observe how he lowers the superior advantages of the Jews and admires
the disadvantages of the Gentiles; disadvantage indeed it was not, but
he is arguing with each respectively from their character and manner of
life.
"Who are called Uncircumcision."[2]
The honor then of the Jews is in names, their
perogative is in the flesh. For uncircumcision is nothing, and
circumcision is nothing.
"By that which is called," saith he, "Circumcision
in the flesh made by hands, that ye were at that time separate from
Christ, alienated from the commonwealth of Israel, and strangers from
the covenants of the promise, having no hope, and without God in the
world.[3]
71
Ye, saith he, who were thus called by the Jews. But
why when he is about to show that the benefit bestowed upon them
consisted in this, in having fellowship with Israel, does he disparage
the Israelitish prerogative? He does not disparage it. In essential
points he enhances it, but only in these points, in which they had no
fellowship, he disparages it. For further on he says, "Ye are
fellow-citizens of the saints and of the household of God." Mark, how
far he is from disparaging it. These points, saith he, are indifferent.
Never think, saith he, that because ye happen not to be circumcised,
and are now in uncircumcision, that there is any difference in this.
No, the real trouble was this, the being "without Christ," the being
"aliens from the commonwealth of Israel." Whereas this circumcision is
not "the commonwealth." Again, the being strangers from the covenants
of promise, the having no hope to come, the being without God in this
world, all these were parts of their condition. He was speaking of
heavenly things; he speaks also of those which are upon earth; since
the Jews had a great opinion of these. Thus also Christ in comforting
His disciples, after saying, "Blessed are they that have been
persecuted for righteousness' sake, for theirs is the kingdom of
heaven," adds the lesser point of consolation, "for so," saith He,
"persecuted they the prophets which were before you." (Matt. v: 10-12.)
For this, compared with the greatness of the other, is far less, yet in
regard to the being nigh, and believing, it is great and sufficient,
and has much force. This then was the sharing in the commonwealth. His
word is not, "separated," but "alienated from the commonwealth." His
word is not, "ye took no interest in," but, "ye had not so much as any
part in, and were strangers." The expressions are most emphatic, and
indicate the separation to be very wide. Because the Israelites
themselves were without this commonwealth, not however as aliens, but
as indifferent to it, and they fell from the covenants, not however as
strangers, but as unworthy.
But what were "the covenants of the promise?" "To
thee and to thy seed," saith He, "will I give this land," (Gen. xvii:
8.) and whatever else He promised.
"Having no hope." he adds, "and without God." Though
gods indeed they worshipped, but they were no gods: "for an idol is not
any thing." (1 Cor. x: 19.)
Ver. 13-15. "But now,[1] in Christ Jesus, ye that
once were far off, are made nigh in the blood of Christ. For He is our
peace, who made both one, and brake down the middle wall of partition,
having abolished in His flesh the enmity."
Is this then the great privilege, it may be said,
that we are admitted into the commonwealth of the Jews? What art thou
saying? "He hath summed up all things that are in heaven, and that are
in earth," and now dost thou tell us about Israelites? Yes, he would
say. Those higher privileges we must apprehend by faith; these, by the
things themselves. "But now," saith he, "in Christ Jesus, ye that once
were far off, are made nigh," in reference to the commonwealth. For the
"far off," and the "nigh," are matters of will and choice only.
"For He[2] is our peace, Who made both one."
What is this, "both one?" He does not mean this,
that He hath raised us to that high descent of theirs, but that he hath
raised both us and them to a yet higher. Only that the blessing to us
is greater, because to these it had been promised, and they were nearer
than we; to us it had not been promised, and we were farther off than
they. Therefore it is that he says, "And that the Gentiles might
glorify God for His mercy." (Rom. xv: 9.) The promise indeed He gave to
the Israelites, but they were unworthy; to us He gave no promise, nay,
we were even strangers, we had nothing in common with them; yet hath He
made us one, not by knitting us to them, but by knitting both them and
us together into one. I will give you an illustration. Let us suppose
there to be two statues, the one of silver, the other of lead, and then
that both shall be melted down, and that the two shall come out gold.
Behold, thus hath He made the two one. Or put the case again in another
way. Let the two be, one a slave, the other an adopted son: and let
both offend Him, the one as a disinherited child, the other as a
fugitive, and one who never knew a father. Then let both be made heirs,
both trueborn sons. Behold, they are exalted to one and the same
dignity, the two are become one, the one coming from a longer, the
other from a nearer distance, and the slave becoming more noble than he
was before he offended.
"And brake down," he proceeds, "the middle wall of
partition."
What the middle wall of partition is, he interprets
by saying, "the enmity having abolished in His flesh, even the law of
commandments contained in ordinances." Some indeed affirm that he means
the wall of the Jews against the Greeks, because it did not allow the
Jews to hold intercourse with the Greeks. To me, however, this does not
seem to be the meaning, but
72
rather that he calls "the enmity in the flesh," a middle wall, in that
it is a common barrier, cutting us off alike from God.[1] As the
Prophet says, "Your iniquities separate between you and Me;" (Isa. lix:
2.) for that enmity which He had both against Jews and Gentiles was, as
it were, a middle wall. And this, whilst the law existed, was not only
not abolished, but rather was strengthened; "for the law," saith the
Apostle, "worketh wrath." (Rom. iv: 15.) Just in the same way then as
when he says in that passage, "the law worketh wrath," he does not
ascribe the whole of this effect to the law itself, but it is to be
understood, that it is because we have transgressed it; so also in this
place he calls it a middle wall, because through being disobeyed it
wrought enmity. The law was a hedge, but this it was made for the sake
of security, and for this reason was called "a hedge," to the intent
that it might form an inclosure. For listen again to the Prophet, where
he says, "I made a trench about it." (Isa. v: 2.) And again, "Thou hast
broken down her fences, so that all they which pass by the way do pluck
her." (Ps. lxxx: 12.) Here therefore it means security and so again, "I
will take away the hedge thereof, and it shall be trodden down." (Isa.
v: 5.) And again, "He gave them the law for a defence." (Isa. viii:
20.) And again, "The Lord executeth righteous acts and made known His
ways unto Israel." (Ps. ciii: 6, 7.) It became, however, a middle wall,
no longer establishing them in security, but cutting them off from God.
Such then is the middle wall of partition formed out of the hedge. And
to explain what this is, he subjoins, "the enmity in His flesh having
abolished, the law of commandments."
How so? In that He was slain and dissolved the
enmity therein. And not in this way only but also by keeping it. But
what then, if we are released from the former transgression, and yet
are again compelled to keep it? Then were the case the same over again,
whereas He hath destroyed the very law itself. For he says, "Having
abolished the law of commandments contained in ordinances." Oh! amazing
loving-kindness! He gave us a law that we should keep it, and when we
kept it not, and ought to have been punished, He even abrogated the law
itself. As if a man, who, having committed a child to a schoolmaster,
if he should turn out disobedient, should set him at liberty even from
the schoolmaster, and take him away. How great loving-kindness were
this! What is meant by,
"Having abolished by ordinances?"[2]
For he makes a wide distinction between
"commandments" and "ordinances." He either then means "faith," calling
that an "ordinance," (for by faith alone He saved us,) or he means
"precept," such as Christ gave, when He said, "But I say unto you, that
ye are not to be angry at all." (Matt. v: 22.) That is to say, "If thou
shalt believe that God raised Him from the dead, thou shalt be saved."
(Rom. x: 6-9.) And again, "The word is nigh thee, in thy mouth, and in
thine heart. Say not, Who shall ascend into heaven, or who shall
descend into the abyss?" or, who hath "brought. Him again from the
dead?" Instead of a certain manner of life, He brought in faith. For
that He might not save us to no purpose, He both Himself underwent the
penalty, and also required of men the faith that is by doctrines.
"That he might create in Himself of the twain, one
new man."
Observe thou, that it is not that the Gentile is
become a Jew, but that both the one and the other are entered into
another condition. It was not with a view of merely making this last
other than he was, but rather, in order to create the two anew. And
well does he on all occasions employ the word "create," and does not
say "change," in order to point out the power of what was done, and
that even though the creation be invisible, yet it is no less a
creation than that is, and that we ought not henceforward start away
from this, as from natural things.
"That He might in Himself of the twain." That is, by
Himself.[3] He gave not this charge to another, but Himself, by
Himself, melted both the one and the other, and produced a glorious
one, and one greater than the first creation; and that one, first, was
Himself. For this is the meaning of "in Himself." He Himself first gave
the type and example. Laying hold on the one hand of the Jew, and on
the other of the Gentile, and Himself being in the midst, He blended
them together, made all the estrangement which existed between them to
disappear, and fashioned them anew from above by fire and by water; no
longer with water and earth, but with water and fire. He became a Jew
by circumcision, He became accursed, He
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became a Gentile without the law, and was over both Gentiles and Jews.
"One new man," saith he, "so making peace."
Peace for them both towards God, and towards each
other. For so long as they continued still Jews and Gentiles, they
could not have been reconciled. And had they not been delivered each
from his own peculiar condition, they would not have arrived at another
and a higher one. For the Jew is then united to the Gentile when he
becomes a believer. It is like persons being in a house, with two
chambers below, and one large and grand one above: they would not be
able to see each other, till they had got above.
"Making peace," more especially towards God; for
this the context shows, for what saith he?
Ver. 16. "And might reconcile them both in one body
unto God through the Cross." He saith, not merely "might reconcile,"
(<greek>katallaxh</greek>) but "might reconcile thoroughly"
(<greek>apokatallaxh</greek>[1]) indicating that heretofore
human nature had been easily reconciled, as, e.g., in the case of the
saints and before the time of the Law.
"In one body," saith he, and that His own, "unto
God." How is this effected? By Himself, he means, suffering the due
penalty.
"Through the cross having slain the enmity
thereby."[2]
Nothing can be more decisive, nothing more
expressive than these words. His death, saith the Apostle, hath "slain"
the enmity. He hath "wounded" and "killed" it, not by giving charge to
another, nor by what He wrought only, but also by what He suffered. He
does not say "having dissolved," he does say "having cancelled," but
what is stronger than all, "having slain," so that it never should rise
again. How then is it that it does rise again? From our exceeding
depravity. For as long as we abide in the body of Christ, as long as we
are united, it rises not again, but lies dead; or rather that former
enmity never rises again at all. But if we breed another, it is no
longer because of Him, who bath destroyed and put to death the former
one. It is thou, forsooth, that travailest with a fresh one. "For the
mind of the flesh," saith he, "is enmity against God;" (Rom. viii: 6.)
if we are in nothing carnally-minded, there will be no fresh enmity
produced, but that "peace" shall remain.
Moral. Think then, how vast an evil is it, when God
hath employed so many methods to reconcile us, and hath effected it,
that we should again fall back into enmity! This enmity no fresh
Baptism, but hell itself awaits; no fresh remission, but searching
trial. The mind of the flesh is luxury and indolence, the "mind of the
flesh" is covetousness and all kinds of sin. Why is it said the mind of
the flesh? While yet the flesh could do nothing without the soul. He
does not say this to the disparagement of the flesh, any more than when
he says the "natural man," (1 Cor. ii: 14.) he uses that expression to
the disparagement of the soul, for neither body nor soul in itself, if
it receive not the impulse which is far above, is able to achieve any
thing great or noble. Hence he calls those acts which the soul performs
of herself, "natural; <greek>yukica</greek>" and those
which the body performs of itself "carnal." Not because these are
natural, but because, inasmuch as they receive not that direction from
heaven, they perish. So the eyes are good, but without light, will
commit innumerable errors; this, however, is the fault of their
weakness, not of nature. Were the errors natural, then should we never
be able to use them aright at all. For nothing that is natural is evil.
Why then does he call carnal affections sins? Because whenever the
flesh exalts herself, and gets the mastery over her charioteer, she
produces ten thousand mischiefs. The virtue of the flesh is, her
subjection to the soul. It is her vice to govern the soul. As the horse
then may be good and nimble, and yet this is not shown without a rider;
so also the flesh will then show her goodness, when we cut off her
prancings. But neither again is the rider shown, if He have not skill.
Nay he himself will do mischief yet more fearful than that before
named. So that on all hands we must have the Spirit at hand. This being
at hand will impart new strength to the rider; this will give beauty
both to body and soul. For just as the soul, while dwelling in the
body, makes it beautiful, but when she leaves it destitute of her own
native energy and departs, like a painter confounding his colors
together, the greatest loathsomeness ensues, every one of the several
parts hastening to corruption, and dissolution:--so is it also when the
Spirit forsakes the body and the soul, the loathsomeness which ensues
is worse and greater. Do not then, because the body is inferior to the
soul, revile it, for neither do I endure to revile the soul because it
hath no strength without the Spirit. If one need say anything at all,
the soul is deserving of the greater censure than the body; for the
body indeed can do no grevious harm without the soul, whereas the soul
can do much without the body. Because, we know, when the one is even
wasting away, and has no wantonness, the soul is busily employed. Even
as those sorcerers, magicians,
74
envious persons, enchanters, especially cause the body to waste away.
But besides this, not even luxury is the effect of the necessity of the
body, but rather of the inattentiveness of the soul; for food, not
feasting, is the object of the necessity of the body. For if I have a
mind to put on a strong curb, I stop the horse; but the body is unable
to check the soul in her evil courses. Wherefore then does he call it
the carnal mind? Because it comes to be wholly of the flesh, for when
she has the mastery, then she goes wrong, as soon as ever she has
deprived herself of reason, and of the supremacy of the soul. The
virtue therefore of the body consists in this, in its submission to the
soul, since of itself the flesh is neither good nor evil. For what
could the body ever do of itself? It is then by its connection that the
body is good, good because of its subjection, but of itself neither
good nor evil, with capacity, however, both for one and for the other,
and having an equal tendency either way. The body has a natural desire,
not however of fornication, nor of adultery, but of pleasure; the body
has a desire not of feasting, but of food; not of drunkenness, but of
drink. For in proof that it is not drunkenness that is the natural
desire of the body, mark how, whenever you exceed the measure, when you
go beyond the boundary-lines, it cannot hold out a moment longer. Up to
this point it is of the body, but all the rest of the excesses, as
e.g., when she is hurried away into sensualities, when she becomes
stupefied, these are of the soul. For though the body be good, still it
is vastly inferior to the soul, as lead is less of value than gold, and
yet gold needs lead to solder it, and just so has the soul need
also of the body. Or in the same way as a noble child requires a
conductor, so again does the soul stand in need of the body. For, as we
speak of childish things, not to the disparagement of childhood, but
only of those acts which are done during childhood; so also are we now
speaking of the body.
Yet it is in our power, if we will, no longer to be
in the flesh, no, nor upon the earth, but in heaven, and in the Spirit.
For our being here or there, is not determined so much by our position,
as by our disposition. Of many people, at least, who are in some place,
we say they are not there, when we say, "Thou wast not here. And again
Thou art not here." And why do I say this? We often say, "Thou art not
at (<greek>en</greek>) thyself, I am not at
(<greek>en</greek>) myself," and yet what can be more
material (a stronger instance of corporeal locality) than this, that a
man is near to himself? And yet, notwithstanding, we say that he is not
at himself. Let us then be in ourselves, in heaven, in the Spirit. Let
us abide in the peace and in the grace of God, that we may be set at
liberty from all the things of the flesh, and may be able to attain to
those good things which are promised in Jesus Christ our Lord, with
whom to the Father, together with the Holy Spirit, be glory, and might,
and honor, now and henceforth, and for ever and ever. Amen.
HOMILY VI.
CHAPTER 11. VERSES 17--22.
"And He came and preached peace to you that were far off, and peace to
them that were nigh, for through Him we both have our access in one
Spirit unto the Father. So then ye are no more strangers and
sojourners, but ye are fellow-citizens with the saints, and of the
household of God, being built upon the foundation of the Apostles and
Prophets, Christ Jesus Himself being the chief corner-stone. In whom
each several building, fitly framed together, groweth into a holy
temple in the Lord. In whom ye also are builded together for a
habitation of God in the Spirit."
He sent not, saith the Apostle, by the hand of
another, nor did He announce these tidings to us by means of any other,
but Himself did it in His own person. He sent not Angel nor Archangel
on the mission, because to repair so many and vast mischiefs and to
declare what had been wrought was in the power of none other, but
required His own coming.[1] The Lord then took upon Himself the rank of
a servant, nay, almost of a minister, "and came, and preached peace to
you," saith he, "that were far off, and to them that were nigh." To the
Jews, he means, who as compared with our-
75
selves were nigh. "For through Him we both have our access in one
Spirit unto the Father."
"Peace," saith he, that "peace" which is towards
God. He hath reconciled us. For the Lord Himself also saith, "Peace I
leave with you; my peace I give unto you." (Jo. xiv; 27.) And again,
"Be of good cheer, I have overcome the world." (Jo. xvi: 33.) And
again, "Whatsoever ye shall ask in my name that will I do." (Jo. xiv:
14.) And again, "For the Father loveth you." (Jo. xvi: 27.) These are
so many evidences of peace. But how towards the Gentiles? "Because
through Him we both have our access in one Spirit unto the Father," not
ye less, and they more, but all by one and the same grace. The wrath He
appeased by His death, and hath made us meet for the Father's love
through the Spirit. Mark again, the "in" means "by" or "through." By
Himself and the Spirit that is, He hath brought us unto the Father. "So
then ye are no more strangers and sojourners, but fellow-citizens with
the saints."
Perceive ye that it is not with the Jews simply, no,
but with those saintly and great men, such as Abraham, and Moses, and
Elias? It is for the self-same city with these we are enrolled, for
that we declare ourselves. "For they that say such things," saith he,
"make it manifest that they are seeking after a country of their own."
(Heb. xi: 14.) No longer are we strangers from the saints, nor
foreigners. For they who shall not attain to heavenly blessings, are
foreigners. "For the Son," saith Christ, "abideth for ever." (Jo. viii:
35.)
"And of the household," he continues, "of God."
The very thing which they at the first had, by means
of so many toils and troubles, hath been for you accomplished by the
grace of God. Behold the hope of your calling.
"Being built upon the foundation of the Apostles and
Prophets."
Observe how he blends all together, the Gentiles,
the Jews,[1] the Apostles, the Prophets, and Christ, and illustrates
the union sometimes from the body, and sometimes from the building:
"built," saith he, "upon the foundation of the Apostles and Prophets;"
that is, the Apostles and Prophets are a foundation,[2] and he places
the Apostles first, though they are in order of time last, doubtless to
represent and express this, that both the one and the other are alike a
foundation, and that the whole is one building, and that there is one
root. Consider, that the Gentiles have the Patriachs as a foundation.
He here speaks more strongly of that point than he does when he speaks
of a "grafting in." There he rather attaches them on. Then he adds,
that He who binds the whole together in Christ. For the chief
corner-stone binds together both the walls, and the foundations. "In
whom each several building."
Mark, how he knits it all together, and represents
Him at one time, as holding down the whole body from above, and welding
it together; at another time, as supporting the building from below,
and being, as it were, a root, or base. And whereas he had used the
expression, "He created in Himself of the twain one new man;" (Eph. ii:
15.) by this he clearly shows us, that by Himself Christ knits together
the two walls: and again, that in Him it was created. And "He is the
first-born,"[3] saith he, "of all creation," that is, He Himself
supports all things.
"In whom each several building, fitly framed
together."
Whether you speak of the roof, or of the walls, or
of any other part whatsoever,[4] He it is supports the whole. Thus he
elsewhere calls Him a foundation. "For other foundations," saith he,
"can no man lay than that which is laid, which is Jesus Christ." (1
Cor. iii: 11.) "In whom each several building," he saith, "fitly framed
together." Here he displays the perfectness of it, and indicates that
one cannot otherwise have place in it, unless by living with great
exactness. "It groweth saith he into a holy temple in the Lord, in whom
ye also," he adds, "are builded together." He is speaking continuously:
"Into a holy temple, for a habitation of God in the Spirit." What then
is the object of this building? It is that God may dwell in this
temple. For each of you severally is a temple, and all of you together
are a temple. And He dwelleth in you as in the body of Christ, and as
in a Spiritual temple. He does not use the word which means our coming
to God, (<greek>prososos</greek>) but which implies God's
bringing us to Himself, (<greek>prosaUwUh</greek>) for we
came not out of
76
ourselves, but we were brought nigh by Him. "No one," saith Christ,
"cometh unto the Father but by Me." And again, "I am the way, and the
truth, and the life." (Jo. xiv: 6.)
He joins them with the Saints and again returns to
his former image, nowhere suffering them to be disunited from Christ.
Doubtless then, this is a building that shall go on until His coming.
Doubtlesss it was for this reason that Paul said, "As a wise master
builder, I laid a foundation." (1 Cor; iii: 10, 11.) And again that
Christ is the foundation. What then means all this? You observe that
the comparisons have all referred to the subject-matters, and that we
must not expound them to the very letter. The Apostle speaks from
analogy as Christ does, where He calls the Father an husbandman, (Jo.
xv: 1.) and Himself a root. (Rev. xxii: 16.)
Chap. iii. ver. 1. "For this cause I Paul, the
prisoner of Christ Jesus in behalf of you Gentiles."
He has mentioned Christ's great and affectionate
care; he now passes on to his own, insignificant indeed as it is, and a
very nothing in comparison with that, and yet this is enough to engage
them to himself. For this cause, saith he, am I also bound.[1] For if
my Lord was crucified for your sakes, much more am I bound. He not only
was bound Himself, but allows His servants to be bound also,--"for you
Gentiles." It is full of emphasis; not only do we no longer loathe you,
but we are even bound, saith he, for your sakes, and of this exceeding
grace am I partaker.
Ver. 2. "If so be that ye have heard of the
dispensation of that grace of God, which was given me to you-ward."
He alludes to the prediction addressed to Ananias
concerning him at Damascus, when the Lord said, "Go thy way, for he is
a chosen vessel unto Me, to bear My name before the Gentiles and
Kings." (Acts ix: 15.)
By "dispensation of grace," he means the revelation
made to him. As much as to say, "I learned it not from man. (Gal. i:
12.) He vouchsafed to reveal it even to me, though but an individual
for your sakes. For Himself said unto me, saith he, "Depart, for I will
send thee forth far hence unto the Gentiles." (Acts xxii: 21.) "If so
be that ye have heard" for a dispensation it was, a mighty one; to call
one, uninfluenced from any other quarter, immediately from above, and
to say, "Saul, Saul, why persecutest thou Me?" and to strike him blind
with that ineffable light! "if so be that ye have heard[2] saith he,
"of the dispensation of that grace of God which was given me to
you-ward."
Ver. 3. "How that by revelation was made known unto
me the mystery, as I wrote afore in few words."
Perhaps he had informed them of it by some persons,
or had not long before been writing to them.[3] Here he is pointing out
that the whole is of God, that we have contributed nothing. For what? I
ask, was not Paul himself, the wonderful, he that was so versed in the
law, he that was brought up at the feet of Gamaliel according to the
most perfect manner, was not he saved by grace? With good reason too
does he call this a mystery, for a mystery it is, to raise the Gentiles
in a moment to a higher rank than the Jews. "As I wrote afore," saith
he, "in few words," i.e., briefly,
Vet. 4. "Whereby, when ye read, ye can perceive."
Amazing! So then he wrote not the whole, nor so much
as he should have written. But here the nature of the subject prevented
it. Elsewhere, as in the case of the Hebrews (Heb. v: 11.) and the
Corinthians, (1 Cor. iii: 2.) the incapacity of the hearers. "Whereby,
when ye read, ye can perceive," saith he, "my understanding in the
mystery of Christ," i.e., how I knew, how I understood either such
things as God hath spoken, or else, that Christ sitteth at the right
hand of God; and then too the dignity, in that God "hath not dealt so
with any nation." (Ps. cxlvii: 20.) And then to explain what nation
this is with whom God hath thus dealt, he adds,
Ver. 5. "Which in other generations was not made
known unto the sons of men, as it hath now been revealed unto His holy
Apostles and Prophets in the Spirit."
What then, tell me, did not the Prophets[4] know it?
How then doth Christ say, that Moses and the Prophets wrote "these
things concerning Me?" And again, "If ye believed Moses, ye would
believe Me." (John v: 46.) And again, "Ye search the Scriptures,
because ye think that in them ye have eternal life, and these are they
which bear witness of me." (John v: 39.) His meaning is this, either
that it was not revealed unto all men, for he adds, "which in other
generations was not made known unto the sons of men, as it hath now
been revealed;" or else, that it was not thus made known by the very
facts and realities
77
themselves, "as it hath now been revealed unto His holy Apostles and
Prophets in the Spirit." For reflect. Peter, had he not been instructed
by the Spirit, never would have gone to the Gentiles. For hear what he
says, "Then hath God given unto them the Holy Ghost, as well as unto
us." (Acts x: 47.) That it was by the Spirit that God chose that they
should receive the grace. The Prophets then spoke, yet they knew it not
thus perfectly; so far from it, that not even did the Apostles, after
they had heard it. So far did it surpass all human calculation, and the
common expectation.
Ver. 6. "That the Gentiles are fellow-heirs, and
fellow-members of the body and fellow partakers."[1]
What is this; "fellow-heirs, and fellow-partakers of
the promise, and fellow-members of the body?" This last is the great
thing, that they should be one body; this exceeding closeness of
relation to Him. For that they were to be called indeed, that they
knew, but that it was so great, as yet they knew not. This therefore he
calls the mystery. "Of the promise." The Israelites were partakers, and
the Gentiles also were fellow-partakers of the promise of God.
"In Christ Jesus through the Gospel."
That is, by His being sent unto them also, and by
their believing; for it is not said they are fellow-heirs simply, but
"through the Gospel." However, this indeed, is nothing so great, it is
in fact a small thing, and it discloses to us another and greater
thing, that not only men knew not this, but that neither Angels nor
Archangels, nor any other created power, knew it. For it was a mystery,
and was not revealed. "That ye can perceive," he saith, "my
understanding." This alludes, perhaps, to what he said to them in the
Acts, that he had some knowledge that the Gentiles also were
called. This, he says, is his own knowledge, "the knowledge of
the mystery," which he had mentioned, viz., "that Christ will in
Himself make of the twain one new man." For by revelation he was
instructed, both he and Peter, that they must not spurn the Gentiles;
and this he states in his defence.
Ver. 7. "Whereof I was made a minister, according to
the gift of that grace of God which was given me according to the
working of His power."
He had said, "I am a prisoner;" but now again he
says, that all is of God, as he says, "according to the gift of His
grace;" for according to the power of the gift is the dignity of this
privilege. But the gift would not have been enough, had it not also
implanted in him power.
Moral. For a work indeed it was of power, of
mighty power, and such as no human diligence was equal to. For he
brought three qualifications to the preaching of the word, a zeal
fervent and venturous, a soul ready to undergo any possible hardship,
and knowledge and wisdom combined. For his love of enterprise, his
blamelessness of life, had availed nothing, had he not also
received the power of the Spirit. And look at it as seen first in
himself, or rather hear his own words. "That our ministration be not
blamed." (2 Cor. vi: 3.) And again, "For our exhortation, is not of
error, nor of uncleanness, nor in guile, nor a cloke of covetousness."
(1 Thes. ii: 3, 5.) Thus thou hast seen his blamelessness. And again,
"For we take thought for things honorable, not only in the sight of the
Lord, but also in the sight of men." (2 Cor. viii: 21.) Then again,
besides these; "I protest by that glorying in you which I have in
Christ Jesus our Lord, I die daily." (1 Cor. xv: 31.) And again; "Who
shall separate us from the love of Christ? shall tribulation, or
anguish, or persecution?" (Rom. viii: 35.) And again; "In much
patience, in afflictions, in necessities, in distresses, in stripes, in
imprisonments, in watchings." (2 Cor. vi: 4, 5.) Then again, his
prudence and management; "To the Jews I became as a Jew, to them that
are without law as without law, to them that are under the law as under
the law." (1 Cor. ix: 20.) He shaves his head also, (Acts. xxi: 24-26.)
and does numberless things of the sort. But the crown of all is in the
power of the Holy Ghost. "For I will not dare to speak," saith he, "of
any things save those which Christ wrought through me." (Rom. xv: 18.)
And again, "For what is there wherein you were made inferior to the
rest of the Churches?" (2 Cor. xii: 13.) And again, "For in nothing was
I behind the very chiefest Apostles though I am nothing." (2 Cor. xii:
11.) Without these things, the work had been impossible.
It was not then by his miracles that men were made
believers; no, it was not the miracles that did this, nor was it upon
the ground of these that he claimed his high pretension, but upon those
other grounds. For a man must be alike irreproachable in conduct,
prudent and discreet in his dealings with others, regardless of danger,
and apt to teach. It was by these qualifications that the greater part
of his success was achieved. Where there were these, there was no need
of miracles. At least we see he was successful in numberless such
cases, quite antecedently to the use of miracles. But, now-a-days, we
without
78
any of these would fain command all things. Yet if one of them be
separated from the other, it henceforth becomes useless. What is the
advantage of a man's being ever so regardless of danger, if his life be
open to censure. "For if the light that is in thee be darkness," saith
Christ, "how great is that darkness?" (Mat. vi: 23.) Again, what the
advantage of a man's being of an irreproachable life, if he is sluggish
and indolent? "For, he that doth not take his cross, and follow after
Me," saith He, "is not worthy of Me;" (Mat. x: 38.) and so, "The good
shepherd layeth down his life for the sheep." (Jo. x: 11.) Again, what
is the advantage of being both these, unless a man is at the same time
prudent and discreet in "knowing how he ought to answer each one?"
(Col. iv: 6.) Even if miracles be not in our power, yet both these
qualities are in our power. Still however, notwithstanding Paul
contributed so much from himself, yet did he attribute all to grace.
This is the act of a grateful servant. And we should never so much as
have heard of his good deeds, had he not been brought to a necessity of
declaring them.
And are we worthy then so much as even to mention
the name of Paul? He, who had moreover grace to aid him, yet was not
satisfied, but contributed to the work ten thousand perils; whilst we,
who are destitute of that source of confidence, whence, tell me, do we
expect either to preserve those who are committed to our charge, or to
gain those who are not come to the fold;--men, as we are, who have been
making a study of self-indulgence, who are searching the world over for
ease, and who are unable, or rather who are unwilling, to endure even
the very shadow of danger, and are as far distant from his wisdom as
heaven is from earth? Hence it is too that they who are under us are at
so great a distance behind the men of those days; because the disciples
of those days were better than the teachers of these, isolated as they
were in the midst of the populace, and of tyrants, and having all men
on all sides their enemies, and yet not in the slightest degree dragged
down or yielding. Hear at least what he saith to the Philippians,
(Phil. i: 29.) "Because to you it hath been granted in the behalf of
Christ, not only to believe on Him, but also to suffer in his behalf."
And again to the Thessalonians, (1 Thes. ii: 14.) "For ye, brethren,
became imitators of the churches of God which are in Judæa." And
again in writing to the Hebrews (Heb. x: 34.) he said, "And ye took
joyfully the spoiling of your possessions." And to the Colossians (Col.
iii: 3.) he testifies, saying, "For ye died, and your life is hid with
Christ in God." And indeed to these very Ephesians he bears witness of
many perils and dangers. And again in writing to the Galatians, (Gal.
iii: 4.) he says, "Did ye suffer so many things in vain? if it be
indeed in vain." And you see them too, all employed in doing good.
Hence it was that both grace wrought effectually in those days, hence
also that they lived in good works. Hear, moreover, what he writes to
the Corinthians, against whom he brings charges out of number; yet does
he not bear even them record, where he says, "Yea, what zeal it wrought
in you, yea, what longing!" (1. Cor. vii: 11.) And again, in how many
points does he bear them record on this subject? These things one shall
not see now-a-days, even in teachers. They are all gone and perished.
And the cause is, that love hath waxed cold, that sinners go
unpunished; (for hear what he says writing to Timothy, (1 Tim. v; 20.)
"Them that sin, reprove in the sight of all;") it is that the rulers
are in a sickly state; for if the head be not sound, how can the rest
of the body maintain its vigor? But mark how great is the present
disorder. They, who were living virtuously, and who under any
circumstance might have confidence, have taken possession of the tops
of the mountains,[1] and have escaped out of the world, separating
themselves as from an enemy and an alien and not from a body to which
they belonged.
Plagues too, teeming with untold mischiefs, have
lighted upon the Churches. The chief offices have become saleable.[2]
Hence numberless evils are springing, and there is no one to redress,
no one to reprove them. Nay, the disorder has assumed a sort of method
and consistency. Has a man done wrong, and been arraigned for it? His
effort is not to prove himself guiltless, but to find if possible
accomplices in his crimes. What is to become of us? since hell is our
threatened portion. Believe me, had not God stored up punishment for us
there, ye would see every day tragedies deeper than the disasters of
the Jews. What then? however let no one take offence, for I mention no
names; suppose some one were to come into this church to present you
that are here at this moment, those that are now with me, and to make
inquisition of them; or rather not now, but suppose on Easter day any
one, endued with such a spirit, as to have a thorough knowledge of the
things they had been doing, should narrowly examine all that came to
Communion, and were being washed [in Baptism] after they had attended
the mysteries; many things would be discovered more shocking than the
Jewish
79
horrors. He would find persons who practise augury, who make use of
charms, and omens and incantations, and who have committed fornication,
adulterers, drunkards, and revilers,--covetous, I am unwilling to add,
lest I should hurt the feelings of any of those who are standing here.
What more? Suppose any one should make scrutiny into all the
communicants in the world, what kind of transgression is there which he
would not detect? and what if he examined those in authority? Would he
not find them eagerly bent upon gain? making traffic of high places?
envious, malignant, vainglorious, gluttonous, and slaves to money?
Where then there is such impiety as this going on,
what dreadful calamity must we not expect? And to be assured how sore
vengeance they incur who are guilty of such sins as these, consider the
examples of old. One single man, a common soldier, stole the sacred
property, and all were smitten. Ye know, doubtless, the history I mean?
I am speaking of Acham the son of Carmi, the man who stole the
consecrated spoil. (Joshua vii: 1-26.) The time too when the Prophet
spoke, was a time when their country was full of soothsayers, like that
of the Philistines. (Isa. ii: 6.) Whereas now there are evils out of
number at the full, and not one fears. Oh, henceforth let us take the
alarm. God is accustomed to punish the righteous also with the wicked;
such was the case with Daniel, and with the three holy Children, such
has been the case with ten thousand others, such is the case in the
wars that are taking place even at the present day. For the one indeed,
whatever burden of sins they have upon them, by this means lay aside
even that; but not so the other.
On account of all these things, let us take heed to
ourselves. Do ye not see these wars? Do ye not hear of these disasters?
Do ye learn no lesson from these things? Nations and whole cities are
swallowed up and destroyed, and myriads as many again are enslaved to
the barbarians.
If hell bring us not to our senses, yet let these
things. What, are these too mere threats, are they not facts that have
already taken place? Great is the punishment they have suffered, yet a
greater still shall we suffer, who are not brought to our senses even
by their fate. Is this discourse wearing?[2] I am aware it is myself,
but if we attend to it, it has its advantage; because this it has not,
the quality of an address to please,--nay more, nor ever shall have,
but ever those topics which may avail to humble and to chasten the
soul. For these will be to us the ground-work of those blessings to
come hereafter, to which God grant that we may all attain, in Jesus
Christ our Lord, with whom to the Father, together with the Holy Ghost
be glory and might and honor, now and henceforth, and forever and ever.
Amen.
HOMILY VII.
CHAPTER III. VERSES 8--11.
"Unto me, who am less than the least of all saints, was this grace
given, to preach unto the Gentiles the unsearchable riches of Christ;
and to make all men see what is the dispensation of the mystery, which
from all ages hath been hid in God, who created all things:[1] to the
intent that now unto the principalities and the powers in the heavenly
places might be made known through the Church the manifold wisdom of
God, according to the eternal purpose, which He purposed in Christ
Jesus our Lord."
They who go to the physician's have not merely to go
there and nothing further; they have to learn how to treat themselves,
and to apply remedies. And so with us then who come here, we must not
do this and nothing else, we must learn our lesson, the surpassing
lowliness of Paul. What? when he was about to speak of the vastness of
the grace of God, hear what he saith, "Unto me, who am less than the
least of all saints, was this grace given." Lowliness indeed it was
even to bewail his former sins, although blotted out, and to make
mention of them, and to hold himself within his true measure as where
he calls himself "a blasphemer, and a persecutor, and injurious;" (1
Tim. i: 13.) yet nothing was
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equal to this: for "formerly," saith he, such was I; and again he calls
himself, "one born out of due time." (1 Cor. xv: 8.) But that after so
many great and good deeds and at that time he should thus humble
himself, and call himself "less than the least of all," this is indeed
great and surpassing moderation. "To one who am less than the least of
all saints; "he saith not, "than the Apostles." So that that expression
is less strong than this before us. There his words are, "I am not meet
to be called an Apostle." (1 Cor. xv: 9.) Here he says that he is even
"less than the least of all saints;" "to me," saith he, "who am less
than the least of all saints was this grace given." What grace? "To
preach unto the Gentiles the unsearchable riches of Christ, and to make
all men see what is the dispensation of the mystery, which from all
ages hath been hid in God, who created all things, to the intent that
now unto the principalities and the powers in the heavenly places,
might be made known through the Church the manifold wisdom of God."
True, to man it was not revealed; and art thou enlightening Angels and
Archangels and Principalities and Powers? I am, saith he. For it was
"hid in God," even "in God who created all things." And dost thou
venture to utter this? I do, saith he. But whence hath this been made
manifest to the Angels? By the Church. Again he saith, not merely the
manifold (<greek>poicilos</greek>) but the much-manifold
(<greek>polupoicilos</greek>>) wisdom, that is, "the
multiplied and varied." What then is this? Did not Angels know it? No,
nothing of it; for if Principalities knew it not, much less could
Angels ever have known it. What then? Did not even Archangels know it?
No, nor even they. But whence were they going to know it? Who was to
reveal it? When we were taught it, then were they also by us.[1] For
hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus,
for it is He that shall save His people from their sins." (Matt. i: 21.)
Paul himself was sent to the Gentiles, the other
Apostles to the Circumsion. So that the more marvellous and astonishing
commission was given, saith he, "to me, who am less than the least."
And this too was of grace, that he that was least should have the
greatest things entrusted to him; that he should be made the herald of
these tidings. For he that is made a herald of the greater tidings, is
in this way great.
"To preach unto the Gentiles the unsearchable
riches[2] of Christ."
If His "riches are unsearchable," and that too after
his appearing, much more is His essence. If it is still a mystery, much
more was it before it was made known; for a mystery he calls it on
this. account, because neither did the Angels know it, nor was it
manifest to any one else.
"And to make all men see,." saith he, "what is the
dispensation of the mystery which from all ages hath been hid in God,
who created all things."
Angels knew only this, that "The Lord's portion was
His people." (Deut. xxxii: 8, 9.) And again it is said, "The Prince of
Persia withstood me." (Dan. x: 13.) So that it is nothing to be
wondered at that they were ignorant of this; for if they were ignorant
of the circumstances of the return from the Captivity, much more would
they be of these things. For this is the gospel. "It is He that shall
save," it saith, "His people." (Matt. i: 21.) Not a word about the
Gentiles. But what concerns the Gentiles the Spirit revealeth. That
they were called indeed, the Angels knew, but that it was to the same
privileges as Israel, yea, even to sit upon the throne of God, this,
who would ever have expected? who would ever have believed?
"Which hath been hid," saith he, "in God. "
This "dispensation," however, he more clearly
unfolds in the Epistle to the Romans. "In God," he continues, "who
created all things by Jesus Christ."[3] And he does well to say "by
Jesus Christ;" forasmuch as He who created all things by Him, revealeth
also this by Him; for He hath made nothing without Him; for "without
Him," it is said, "was not any thing made." (John i: 30.)
In speaking of "principalities" and "powers," he
speaks both of those above and those beneath.
"According to the eternal purpose." It hath been
now, he means, brought to pass, but not now decreed, it had been
planned beforehand from the very first. "According to the eternal
purpose which He purposed[4] in Christ Jesus our Lord." That is,
according to the eternal foreknowledge; foreknowing the things to come,
i. e., he means the ages to come; for He knew what was to be, and thus
decreed it. According to the purpose of the ages, of those, perhaps,
which He hath made by Christ Jesus,
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because it was by Christ that every thing was made.
Ver. 12. "In whom we have," saith he, "boldness, and
access in confidence through our faith in him."
"Have access," not as prisoners, he says, nor yet,
as persons candidates for pardon, nor as sinners; for, saith he, we
have even "boldness with confidence," that is, accompanied with
cheerful trust; arising from what source? through our faith in Him."
Ver. 13. "Wherefore[1] I ask that ye faint not at my
tribulations for you, which are your glory."
How is it "for them?" How is it "their glory?" It is
because God so loved them, as to give even the Son for them, and to
afflict His servants for them: for it was in order that they might
attain so many blessings, that Paul was in prison. Surely this was from
God's exceeding love towards them: it is what God also saith concerning
the Prophets, "I have slain them by the words of my mouth." (Hos. vi:
5.) But how was it that they fainted, when another was afflicted? He
means, they were troubled, were distressed. This also he says when
writing to the Thessalonians, "that no man be moved by these
afflictions." (1 Thes. iii: 3.) For not only ought we not to grieve,
but we ought even to rejoice. If ye find consolation in the
forewarning, we tell you beforehand that here we have tribulation. And
why pray? Because thus hath the Lord ordered.
Ver. 14, 15. "For this cause[2] I bow my knees unto
the Father from whom every family in heaven and on earth is named."
He here shows the spirit of his prayer for them. He
does not say simply, "I pray," but manifests the supplication to be
heartfelt, by the "bowing of the knees."
"From whom every family."
That is, no longer, he means, reckoned, according to
the number of Angels, but according to Him who hath created the tribes
both in heaven above and in earth beneath, not as the Jewish.
Ver. 16, 17. "That He would grant you according to
the riches of His glory that ye may be strengthened with power through
His Spirit in the inward man; that Christ may dwell in your hearts
through faith."
Mark with what insatiable earnestness he invokes
these blessings upon them, that they may not be tossed about. But how
shall this be effected? By the "Holy Spirit in your inward man, that
Christ may dwell in your hearts through faith." How again shall this be?
Vet. 18, 19. "To the end that ye being rooted and
grounded in love, may be strong to apprehend with all the saints, what
is the breadth, and length, and height, and depth,[3] and to know the
love of Christ which passeth knowledge."
Thus is his prayer now again, the very same as when
he began. For what were his words in the beginning? "That the God of
our Lord Jesus Christ, the Father of glory may give unto you a Spirit
of wisdom and revelation in the knowledge of Him; having the eyes of
your heart enlightened, that ye may know what is the hope of His
calling, what the riches of the glory of His inheritance in the saints;
and what the exceeding greatness of His power to us-ward who believe."
And now again he says the same. "That ye may be strong to apprehend
with all the saints what is the breadth, and length, and height, and
depth;" i.e., to know perfectly the mystery which hath been
providentially ordered in our behalf:[4] "and the breadth, and length,
and height, and depth;" that is, too, the immensity of the love of God,
and how it extends every where. And he outlines it by the visible
dimensions of solid bodies, pointing as it were to a man. He
comprehends the upper and under and sides. I have thus spoken indeed,
he would say, yet is it not for any words of mine to teach you these
things; that must be the work of the Holy Spirit. "By His might," saith
he, is it that ye must be "strengthened" against the trials that await
you, and in order to remain unshaken; so that there is no other way to
be strengthened but by the Holy Ghost, both on account of trials and
carnal reasonings.
But how doth Christ dwell in the hearts? Hear what
Christ Himself saith, "I and my Father will come unto him, and make our
abode with him." (John xiv: 23.) He dwelleth in those hearts that are
faithful, in those that are "rooted" in His love, those that remain
firm and unshaken.
"That ye may be" thoroughly "strong," saith he; so
that there is great strength needed.
[5]"That ye may be filled unto all the fulness of
God."
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What he means is this. Although the love of Christ
lies above the reach of all human knowledge, yet shall ye know it, if
ye shall have Christ dwelling in you, yea, not only shall know from Him
this, but shall even "be filled unto all the fulness of God;" meaning
by the "fulness of God," either the knowledge how God is worshipped in
the Father, the Son, and the Holy Ghost, or else urging them thus to
use every effort, in order to be filled with all virtue, of which God
is full.
Ver. 20. "Now unto Him that is able to do exceeding
abundantly above all that we ask or think, according to the power that
worketh in us."
That God hath done "abundantly above all that we ask
or think," is evident front what the Apostle himself hath written. For
I indeed, saith he, pray, but He of Himself, even without any prayer of
mine, will do works greater than all we ask, not simply "greater," nor
"abundantly greater," but "exceeding abundantly." And this is evident
from "the power, that worketh in us:" for neither did we ever ask these
things, nor did we expect them.
Ver. 21. "Unto Him be the glory," he concludes, "in
the Church and in Christ Jesus, unto all generations forever and ever.
Amen."
Well does he close the discourse with prayer and
doxology; for right were it that He, who hath bestowed upon us such
vast gifts, should be glorified and blessed, so that this is even a
proper part of our amazement at His mercies, to give glory for the
things advanced to us at God's hands through Jesus Christ.
"The glory in the Church." Well might he say this,
forasmuch as the Church alone can last on to eternity.
It seems necessary to state what are meant by
"families." (<greek>patriai</greek>) Here on earth, indeed
there are "families" that is races sprung from one parent stock; but in
heaven how can this be, where none is born of another? Surely then, by
"families,"[1] he means either the and orders of heavenly beings; as
also we find it written in Scripture, "the family of Amattari:" (1 Sam.
x: 21. See Septuagint.) or else that it is from Him from whom earthly
fathers have their name of father.
However, he does not ask the whole of God, but
demands of them also faith and love, and not simply love, but love
"rooted and grounded," so that neither any blasts can shake it, nor any
thing else overturn it. He had said, that "tribulations" are "glory,"
and if mine are so to you, he would say, much more will your own be: so
that to be afflicted is no token of men being forsaken, for He who hath
wrought so great things for us, never would do this.
Again, if in order to understand the love of God, it
was necessary for Paul to pray, and there was need of the indwelling of
the Holy Spirit, who by following mere reasonings shall understand the
nature of Christ? And why is it a difficult thing to learn that God
loveth us? Beloved, it is extremely difficult. For some know not even
this; wherefore, they even say, numberless evils come to be in the
world; and others know not the extent of this love. Nor, indeed, is
Paul seeking to know its extent, nor with any view to measure it; for
how could he? but only to understand this, that it is transcendent, and
great. And this very thing, he says, he is able to show, even from the
knowledge which hath been vouchsafed to us.
However, what is higher than the being "strengthened
with might," in order to have Christ within? Vast are the things we
ask, saith he, yet is He able to do above even them, so that not only
doth He love us, but cloth so intensely. Be it our care therefore,
beloved, to understand the love of God. A great thing indeed is this;
nothing is so beneficial to us, nothing so deeply touches us: more
availing this to convince our souls than the fear of hell itself.
Whence then shall we understand it? Both from the sources now
mentioned, and from the things which happen every day. For from what
motive have these things been done for us? from what necessity on His
part? None whatever. Over and over again he lays down love as the
cause. But the highest degree of love is that where men receive a
benefit, without any prior service on their part to call for it.
Moral. And let us then be followers of Him; let us
do good to our enemies, to them that hate us, let us draw near to those
who turn their backs upon us. This renders us like unto God. "For if ye
love them that love you," saith Christ, "what reward have ye?" "Do not
even the Gentiles the same." (Matt. v: 46.) But what is a sure proof of
love? To love him
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that hates thee. I wish to give you some example, (pardon me,) and
since I find it not among them that are spiritual, I shall quote an
instance from them that are without. See ye not those lovers? How many
insults are wreaked upon them by their mistresses, how many artifices
practised, how many punishments inflicted: yet they are enchained to
them, they burn for them, and love them better than their own souls,
passing whole nights before their thresholds. From them let us take our
example, not indeed to love such as those,--women, I mean, that are
harlots; no, but thus to love our enemies. For tell me, do not harlots
treat their lovers with greater insolence than all the enemies in the
world, and squander away their substance, and cast insult in their
face, and impose upon them more servile tasks than upon their own
menials? And yet still they desist not, though no one hath so great an
enemy in any one, as the lover in his mistress. Yea, this beloved one
disdains, and reviles, and oftentimes maltreats him, and the more she
is loved, the more she scorns him. And what can be more brutal than a
spirit like this? Yet notwithstanding he loves her still.
But possibly we shall find love like this in
spiritual characters also, not in those of our day, (for it has "waxed
cold,") (Matt. xxiv: 12.) but in those great and glorious men of old.
Moses, the blessed Moses, surpassed even those that love with human
passion. How, and in what way? First, he gave up the court, and the
luxury, and the retinue, and the glory attending it, and chose rather
to be with the Israelites. Yet is this not only what no one else would
ever have done, but would have even been ashamed, were another to have
discovered him, of being found to be a kinsman of men, who were slaves
and not only slaves, but were looked upon as even execrable. Yet was he
not only not ashamed of his kindred, but with all his spirit defended
them, and threw himself into dangers for their sake. (Acts. vii: 24.)
How? Seeing, it is said, one doing an injury to one of them, he
defended him that suffered the injury, and slew him that inflicted it.
But this is not as yet for the sake of enemies. Great indeed is this
act of itself, but not so great as what comes afterwards. The next day,
then, he saw the same thing taking place, and when he saw him whom he
had defended[1] doing his neighbor wrong, he admonished him to desist
from his wrong-doing. But he said, with great ingratitude, "Who made
thee a ruler and a judge over us?" (Acts. vii: 27.) Who would not have
taken fire at these words? Had then the former act been that of passion
and frenzy, then would he have smitten and killed this man also; for
surely he on whose behalf it was done, never would have informed
against him. But because they were brethren, it is said, he spoke thus.
When he [the Hebrew] was being wronged, he uttered no such word "Who
made thee a ruler and a judge over us?" "Wherefore saidst thou not this
yesterday?" Moses would say, "Thy injustice, and thy cruelty, these
make me a ruler and a judge."
But now, mark, how that some, in fact, say as much
even to God Himself. Whenever they are wronged indeed, they would have
Him a God of vengeance, and complain of His long suffering; but when
themselves do wrong, not for a moment.
However, what could be more bitter than words like
these? And yet notwithstanding, after this, when he was sent to that
ungrateful, to that thankless race, he went, and shrunk not back. Yea,
and after those miracles, and after the wonders wrought by his hand,
oftentimes they sought to stone him to death and he escaped out of
their bands. They kept murmuring too incessantly, and yet still,
notwithstanding, so passionately did he love them, as to say unto God,
when they committed that heinous sin, "Yet now if Thou wilt forgive,
forgive their sin; and if not, blot even me also out of the book which
Thou hast written." (Ex. xxxii: 32.) Fain would I perish, saith he,
with them, rather than without them be saved. Here, verily, is love
even to madness, verily, unbounded love. What sayest thou, Moses? Art
thou regardless of Heaven? I am, saith he, for I love those who have
wronged me. Prayest thou to be blotted out? Yea, saith he, what can I
do, for it is love? And what again after these things? Hear what the
Scripture saith elsewhere; "And it went ill with Moses for their
sakes." (Ps. cvi: 32.) How often did they wax wanton? How often did
they reject both himself and his brother? How often did they seek to
return back to Egypt? and yet after all these things did he burn, yea,
was beside himself with love for them, and was ready to suffer for
their sakes.
Thus ought a man to love his enemies; by
lamentation, by unwearied endurance, by doing everything, by showing
all favor, to aim at their salvation.
And what again, tell me, did Paul? did he not ask
even to be accursed in their stead? (Rom. ix: 3.) But the great pattern
we must of necessity derive from the Lord, for thus cloth He also
Himself, where he saith, "For He maketh His sun to rise on the evil and
the good." (Matt. v: 45.) adducing the example from His Father; but we
from Christ Himself. He came unto
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them, in His Incarnation, I mean, He became a servant for their sakes,
"He humbled Himself, He emptied Himself, He took the form of a
servant." ( Phil. ii: 7, 8.) And when He came unto them, He went not
Himself aside "into any way of the Gentiles," (Matt. x: 5.) and gave
the same charge to His disciples, and not only so, but "He went about
healing all manner of disease, and all manner of sickness. (Matt. iv:
23.) And what then? All the rest indeed were astonished, and marvelled,
and said, "Whence, then, hath this man all these things?" (Matt. xiii:
56.) But these, the objects of His beneficence, these said, "He hath a
devil," (John x: 20.) and "blasphemeth," (John x: 36.) and "is mad,"
and is a "deceiver," (John vii: 12, and Matt. xxvii: 63.) Did he
therefore cast them away? No, in no wise, but when He heard these
sayings, He even yet more signally bestowed His benefits upon them, and
went straightway to them that were about to crucify Him, to the intent
that He might but only save them. And after He was crucified, what were
His words? "Father, forgive them, for they know not what they do."
(Luke xxiii: 34.) Both cruelly treated before this, and cruelly treated
after this, even to the very latest breath, for them He did every
thing, in their behalf He prayed. Yea, and after the Cross itself, what
did He not do for their sakes? Did He not send Apostles? Did He not
work miracles? Did He not shake the whole world?
Thus is it we ought to love our enemies, thus to
imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties,
yet did he all things for their good. Hear his own words. "My heart's
desire and my supplication to God is for them that they may be saved."
(Rom. x: 1, 2.) And again; "For I bear them witness that they have a
zeal for God." And again; "If thou, being a wild olive tree wast
grafted in, how much more shall these be grafted into their own olive
tree?" (Rom. xi: 24.) How tender, thinkest thou, must be the affection
from which these expressions proceed, how vast the benevolence? it is
impossible to express it, impossible.
Thus is it we ought to love our enemies. This is to
love God, Who hath enjoined it, Who hath given it as His law. To
imitate Him is to love our enemy. Consider it is not thine enemy thou
art benefiting, but thyself; thou art not loving him, but art obeying
God. Knowing therefore these things, let us confirm our love one to
another, that we may perform this duty perfectly, and attain those good
things that are promised in Christ Jesus our Lord, with Whom to the
Father, together with the Holy Ghost, be glory, might, and honor, now,
and for ever and ever. Amen.
HOMILY VIII.
CHAPTER iv. Verses 1, 2.
"I therefore, the prisoner in the Lord, beseech you to walk worthily of
the calling wherewith ye were called, with all lowliness and meekness."
IT is the virtue of teachers to aim not at praise,
nor at esteem from those under their authority, but at their salvation,
and to do every thing with this object; since the man who should make
the other end his aim, would not be a teacher but a tyrant. Surely it
is not for this that God set thee over them, that thou shouldest enjoy
greater court and service, but that thine own interests should he
disregarded, and every one of theirs built up. This is a teacher's
duty: such an one was the blessed Paul, a man who was free from all
manner of vanity, and was contented to be one of the many, nay
more, to be the very least even of them. Hence he even calls himself
their servant, and so generally speaks in a tone of supplication.
Observe him then even now writing nothing dictatorial, nothing
imperious, but all chastened and subdued.
"I therefore," saith he, "the prisoner in the Lord,
beseech you to walk worthily of the calling wherewith ye were called."
What is it, tell me, thou art beseeching? Is it that thou mayest gain
any end for thyself? No, saith he, in no wise; it is that I may save
others. And yet surely they who beseech, do so for things which are of
importance to themselves. True; and this, saith he, is of importance to
myself, according to what he says also elsewhere in his writings, "Now
we live, if ye stand fast in the Lord;" (1 Thess. iii: 8.) for he ever
earnestly desired the salvation of those whom he was instructing.
"I, the prisoner in the Lord." Great and mighty
dignity! Greater than that of king or of consul, or of any other. Hence
it is the very title he uses in writing to Philemon, "As Paul the
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aged, and now a prisoner also of Jesus Christ." (Philemon 9.) For
nothing is so glorious as a bond for Christ's sake, as the chains that
were bound around those holy hands; more glorious is it to be a
prisoner for Christ's sake than to be an Apostle, than to be a Teacher,
than to be an Evangelist. Is there any that loveth Christ, he will
understand what I am saying. Is any transported and fired with devotion
for the Lord, he knows the power of these bonds. Such an one would
rather choose to be a prisoner for Christ's sake, than to have the
Heavens for his dwelling. More glorious than any gold were the hands he
was showing to them, yea, than any royal diadem. Yes, no jewelled tiara
bound around the head invests it with such glory, as an iron chain for
Christ's sake. Then was the prison more glorious than palaces, yea,
than heaven itself. Why say I than palaces? Because it contained a
prisoner of Christ. Is there any that loveth Christ, he knows the
dignity of this title, he knows what a virtue is this, he knows how
great a boon he bestowed upon mankind, even this, to be bound for His
sake. More glorious this, perhaps to be bound for His sake, than "to
sit at His right hand," (Matt. xx: 21.) more august this, than to "sit
upon the twelve thrones." (Matt. xix: 28.)
And why speak I of human glories? I am ashamed to
compare earthly riches and golden attire to these bonds. But forbearing
to speak of those great and heavenly glories, even were the thing
attended with no reward at all, this alone were a great reward, this an
ample recompense, to suffer these hardships for the sake of the
Beloved. They that love, even though it be not God, but man, they know
what I am saying, since they are more delighted to suffer for, than to
be honored by those they love. But to fully understand these things
belongs to the holy company, the Apostles, I mean, and them alone. For
hearken to what the blessed Luke saith, (Acts v: 11.) "that they
departed from the presence of the council, rejoicing that they were
counted worthy to suffer dishonor for the Name." To all others indeed
it seems to be foolishness, that to suffer dishonor is to be counted
worthy, that to suffer dishonor is to rejoice. But to them that
understand the love of Christ, this is esteemed of all things the most
blessed. Were any to offer me my choice, the whole Heaven or that
chain, that chain I would prefer. Were any to ask whether he should
place me on high with the Angels, or with Paul in his bonds, the prison
I would choose. Were any about to change me into one of those powers,
that are in Heaven, that are round about the throne, or into such a
prisoner as this, such a prisoner I would choose to be. Nothing is more
blessed than that chain. Would that I could be at this moment in that
very spot, (for the bonds are said to be still in existence,) to behold
and admire those men, for their love of Christ. Would that I could
behold the chains, at which the devils fear and tremble, but which
Angels reverence. Nothing is more noble than to suffer any evil for
Christ's sake. I count not Paul so happy, because he was "caught up
into Paradise," (2 Cor. xii: 4.) as because he was cast into the
dungeon; I count him not so happy, because he heard "unspeakable
words," as because he endured those bonds. I count him not so happy,
because he was "caught up into the third Heaven," (2 Cor. xii: 2.) as I
count him happy for those bonds' sake. For that these are greater than
those, hear how even he himself knew this; for he saith not, I who
"heard unspeakable words," beseech you: but what? "I, the prisoner in
the Lord, beseech you." Nor yet are we to wonder, though he inscribes
not this in all his Epistles, for he was not always in prison, but only
at certain times.
I deem it more desirable to suffer evil for Christ's
sake, than to receive honor at Christ's hands. This is transcendent
honor, this is glory that surpasseth all things. If He Himself who
became a servant for my sake, and "emptied" (Phil. ii: 7.) His glory,
yet thought not Himself so truly in glory, as when He was crucified for
my sake, what ought not I to endure? For hear His own words: "Father,
glorify Thou Me." (John xvii: 1.) What is this thou art saying? Thou
art being led to the cross with thieves and plunderors of graves, thou
endurest the death of the accursed; Thou art about to be spit upon and
buffeted; and callest Thou this glory?[1] Yes, He saith, for I suffer
these things for My beloved ones, and I count them altogether glory. If
He who loved the miserable and wretched calleth this glory, not to be
on His Father's throne, nor in His Father's glory, but in dishonor,--if
this was His glory, and if this He set before the other: much more
ought I to regard these things as glory. Oh! those blessed bonds! Oh!
those blessed hands which that chain adorned! Not so worthy were Paul's
hands when they lifted up and raised the lame man at Lystra, as when
they were bound around with those chains. Had I been living in those
times, how eagerly would I have embraced them, and put them to the very
apple of mine eyes. Never would I have ceased kissing those hands which
were counted worthy to be bound for my Lord. Marvellest thou at Paul,
when the viper fastened on his hand, and did him no hurt? Marvel not.
It reverenced his chain. Yea, and the whole sea reverenced it; for then
too
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was he bound, when he was saved from shipwreck. Were any one to grant
me power to raise the dead at this moment, I would not choose that
power, but this chain. Were I free from the cares of the Church, had I
my body strong and vigorous, I would not shrink from undertaking so
long a journey, only for the sake of beholding those chains, for the
sake of seeing the prison where he was bound. The traces indeed of his
miracles are numerous in all parts of the world, yet are they not so
dear as those of his scars. (Gal. vi: 17.) Nor in the Scriptures does
he so delight me when he is working miracles, as when he is suffering
evil, being scourged, and dragged about. Insomuch that from his body
were carried away handkerchiefs or aprons. Marvellous, truly
marvellous, are these things, and yet not so marvellous as those. "When
they had laid many stripes upon him, they cast him into prison." (Acts
xvi: 53.) And again; being in bonds, "they were singing hymns unto
God." (Acts xvi: 25.) And again; "They stoned him, and dragged him out
of the city, supposing that he was dead." (Acts xiv: 19.) Would ye know
how mighty a thing is an iron chain for Christ's sake, bound about His
servant's body? Hearken to what Christ Himself saith, "Blessed are ye."
(Mat. v: 11.) Why? When ye shall raise the dead? No. But why? When ye
shall heal the blind? Not at all. But why then? "When men shall
reproach you, and persecute you, and say all manner of evil against you
falsely for My sake." (Matt. v: 11.) Now, if to be evil spoken of
renders men thus blessed, to be evil entreated, what may not that
achieve? Hearken to what this blessed one himself saith elsewhere;
"Henceforth there is laid up for me the crown of righteousness:" (2
Tim. iv: 8.) and yet, more glorious than this crown is the chain: of
this, saith he, the Lord will count me worthy, and I am in no wise
inquisitive about those things. Enough it is for me for every
recompense, to suffer evil for Christ's sake. Let Him but grant me to
say, that "I fill up that which is lacking of the afflictions of
Christ:" (Col. i: 24.) and I ask nothing further.
Peter also was counted worthy of this chain; for he,
we read, was bound, and delivered to soldiers, and was sleeping. (Acts
xii: 6.) Yet he rejoiced and was not diverted from his right mind and
he fell into deep sleep which could not have been, had he been in any
great anxiety. However, he was sleeping, being between two soldiers:
and an Angel came unto him, and smote him on the side, and raised him
up. Now then, were any one to say to me, Which wouldest thou? Wouldest
thou be the Angel that struck Peter, or Peter that was delivered? I
would rather choose to be Peter, for whose sake even the Angel came,
yea, I would that I might enjoy those chains. And how is it, say ye,
that, as being released from great evils, he prays? Marvel not: he
prays, because he is afraid lest he should die; and of dying he is
afraid, because he would fain have his life to be still a subject for
further sufferings. For hearken to what the blessed Paul himself also
saith. (Phil. i:23, 24.) "To depart, and to be with Christ, is very far
better;" "Yet to abide in the flesh is more needful for your sake."
This he calls even a favor where he writes, and says, "To you it hath
been granted, (as a favor <greek>ekarisqh</greek>) in the
behalf of Christ, not only to believe on Him, but also to suffer in His
behalf." (Phil. i: 29.) So that this latter is greater than the other:
for He gave it of His free grace; verily, a favor it is, exceeding
great, yea greater than any one of those, greater than to make the sun
and the moon stand still, than to move the world! greater this than to
have power over devils, or to cast out devils. The devils grieve not so
much at being cast out by the faith which we exert, as when they behold
us suffering any evil, and imprisoned for Christ's sake. For this
increases our boldness. Not for this is it a noble thing to be in bonds
for Christ's sake that it procures for us a kingdom; it is that it is
done for Christ's sake. Not for this do I bless those bonds, for that
they conduct on to Heaven; it is because they are worn for the sake of
the Lord of Heaven. How great a boast to know that he was bound for
Christ's sake! How great a happiness, how high an honor, how
illustrious a distinction! Fain would I ever be dwelling on these
subjects. Fain would I cling to this chain. Fain would I, though in
reality I have not the power, yet still in idea, bind this chain round
my soul by a temper like his.
"The foundations of the prison-house," we read,
"were shaken" where Paul was bound, "and every one's bands were
loosed." (Acts xvi: 26.) Beholdest thou then in bonds a nature that can
dissolve bonds themselves? for as the Lord's death put death itself to
death, so also did Paul's bonds loose the men in bonds, shake the house
of bondage, open the doors. Yet is not this the natural effect of
bonds, but the very reverse; it is to keep him that is bound in safety,
not to open for him the prison walls. No, of bonds then in general this
is not the nature, but of those bonds which are for Christ's sake, it
is. "The jailor fell down before Paul and Silas." (Acts xvi: 29.) And
yet neither is this again the effect of chains in general, to lay the
binders at the feet of the bound: no, but, on the contrary, to put
these last under the hands of the former. Whereas here, the man who was
free was under the feet of the man who
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had been bound. The binder was beseeching him whom he had bound to
release him from his fear. Tell me, was it not thou that didst bind
him? Didst thou not cast him into the inner prison? Didst thou not make
his feet fast in the stocks? Why tremblest thou? Why art thou troubled?
Why weepest thou? Why hast thou drawn thy sword? Never bound I, saith
he, aught like this! I knew not that the prisoners of Christ had power
so mighty as this. What sayest thou? They received power to open
Heaven, and should they not be able to open a prison? They loosed them
that were bound by evil spirits, and was a piece of iron likely to
conquer them? Thou knowest not the men. And therefore also wert thou
pardoned. That prisoner is Paul, whom all the Angels reverence. He is
Paul, whose very handkerchiefs and napkins cast out devils, and chase
diseases to flight. And sure the bond which is of the devil is
adamantine, and far more indissoluble than iron; for this indeed binds
the soul, the other only the body. He therefore that released souls
that were bound, shall not he have power to release his own body? He
that could burst asunder the bonds of evil spirits, shall he not
unloose a rivet of iron? He that by his very garments unloosed those
prisoners, and released them from the spell of devils, shall not he of
himself set himself at liberty? For this was he first bound himself,
and then loosed the prisoners, that thou mighest understand that
Christ's servants in bonds possess a power far greater than they that
are at liberty. Had one who was at liberty wrought this, then had it
not been so marvellous. So then the chain was not a token of weakness,
but rather of a greater power, and thus is the saint's might more
illustriously displayed, when, even though in bonds, he overpowers them
that are at liberty, when he that is in bonds sets not only himself at
liberty, but them that are in bonds also. Where is the use of walls?
What the advantage of thrusting him into the inner prison, whereas he
opened the outer also? and why too was it done in the night? and why
with an earthquake?
Oh, bear with me a little, and give me leave while I
refrain from the Apostle's words, and revel in the Apostle's deeds, and
banquet on Paul's chain; grant me still longer to dwell upon it. I have
laid hold on that chain, and no one shall part me from it. More
securely at this moment am I bound by affection, than was he then in
the stocks. This is a bond which no one can loose, for it is formed of
the love of Christ; this neither the Angels, no, nor the kingdom of
Heaven, has power to unloose. We may hear Paul's own words; (Rom. viii;
38, 39.) "Neither angels, nor principalities, nor things present, nor
things to come, nor powers, nor height, nor depth, shall be able to
separate us from the love of God which is in Christ Jesus our Lord."
Now then, why did the event take place at midnight?
And wherefore too with an earthquake? Hearken, and marvel at the
providential orderings of God. Every one's bands were loosed, and the
doors were opened. And yet was this done only for the jailor's sake,
not with a view to display, but with a view to his salvation: for that
the prisoners knew not that they were loosed, is evident from Paul's
exclamation; for what said he? "He cried with a loud voice, saying, Do
thyself no harm, for we are all here." (Acts xvi: 28.) But never would
they all have been within, had they seen the doors opened, and
themselves set at liberty. They who were used to cut through walls, and
to scale roofs and parapets, and to venture on all sorts of attempts in
chains, never would have endured to remain within, with their
bandsloosed, and the doors opened, with the jailer himself asleep; no,
but the bond of sleep was to them instead of the bonds of iron. So that
the thing took place and yet no damage ensued from the miracle to the
jailer who was to be saved. And besides this too, they that are bound
are bound most securely in the night, not in the day; and so
accordingly might we behold them bound again with all care and
sleeping: but had these things been done in the day time, there would
have been great stir and tumult.
Then again, wherefore was the building shaken? It
was to arouse the jailer, to behold what was done, for he alone was
worthy of being saved. And do thou too, behold, I pray, the exceeding
greatness of the grace of Christ, for well were it in the midst of
Paul's bonds to make mention also of the grace of God, nay indeed the
very bonds themselves are of the gift and grace of God. Some indeed
there are who complain "Why was the jailer saved?" and from those very
circumstances, for which they ought to admire the loving-kindness of
God they find fault with it. Nor is it anything to be wondered at. Such
are these sickly persons, that find fault even with the food that
nourishes them, which they ought to prize, and who affirm that honey is
bitter: and those dimsighted persons who are darkened by the very thing
which ought to enlighten them. Not that these effects arise from the
nature of the objects themselves, but from the weakness of the persons
who are unable to use them properly. What, however, was I saying? When
they ought to be admiring God's loving-kindness, in that He took a man
who had fallen into the most desperate wickedness, and was making him
better, they find fault: "Why, how was it that he did not take
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the thing to be the work of witchcraft and of sorcery, and confine them
the more closely, and cry out?" Many things conspired to prevent this;
first, that he heard them singing praises to God. And sorcerers never
would have been singing such hymns as those, for he heard them, it is
said, singing praises unto God. Secondly, the fact, that they
themselves did not take flight, but even withheld him from killing
himself. Now had they done it for their own sake, they never would have
remained still within; they would themselves have escaped first of all.
Great again was their kindness also; they withheld the man from killing
himself, even him who had bound them, thus all but saying unto him,
"Truly, thou didst bind us with all safety, and most cruelly, that thou
thyself mightest be loosed from the most cruel of all bonds." For every
one is shackled with the chains of his own sins; and those bonds are
accursed, whereas these for Christ's sake are blessed, and worth many
an earnest prayer. For that these bonds can loose those other bonds of
sin, he showed to us by things which are matters of sense. Didst thou
behold them released, who had been bound with iron? Thou shalt see
thyself also delivered from other galling bonds. These bonds, the
prisoners' bonds, not those of Paul, I mean, are the effect of those
other bonds, the bonds of sins. They who were confined within, were
doubly prisoners, and the jailer himself was a prisoner. They indeed
were bound both with iron and with sins, he with sins only. Them did
Paul loose to assure the faith of him, for the chains which he loosed
were visible. And thus too did Christ Himself; but rather in the
inverse order. In that instance, there was a double palsy. What was it?
There was that of the soul by sins, and also that of the body. What
then did the Lord do? "Son," saith He, "be of good cheer, thy sins are
forgiven." (Matt. ix: 3-6.) He first loosed the bonds of the real and
true palsy, and then proceeds to the other: for when "certain of the
Scribes said within themselves, This man blasphemeth; Jesus,
knowing their thoughts, said, Wherefore think ye evil in your hearts?
For whether is easier, to say, Thy sins are forgiven, or to say, Arise,
and walk? But, that ye may know that the Son of Man hath power on earth
to forgive sins, (then saith he to the sick of the palsy,) Arise, and
take up thy bed, and go unto thy house." Having wrought the invisible
miracle, He confirmed it by the visible, the spiritual by the bodily
cure. And why did He do thus? That it might be fulfilled, which is
spoken, (Luke xix: 22.) "Out of thine own mouth will I judge thee, thou
wicked servant." For what said they? "None can forgive sins, but God
alone "Of course, therefore, no Angel, nor Archangel, nor any other
created power. This ye have yourselves confessed. And what then ought
to be said? If I shall be shown to have forgiven sins, it is fully
evident that I am God. However, He said it not thus, but what said He?
"But that ye may know that the Son of Man hath power on earth to
forgive sins; then saith He to the sick of the palsy, Arise, and take
up thy bed, and go unto thy house." (Matt. ix: 6.) When therefore, He
would say, I work the more difficult miracle, it is plain that there is
no pretext left you, no room for gainsaying about the easier one.[1]
Hence it was that He wrought the invisible miracle first, because there
were many gainsayers; and then He led them from the invisible to the
visible itself.
Surely then the faith of the jailer was no light or
hasty faith. He saw the prisoners. And he saw nothing, he heard nothing
wrong; he saw that nothing was done by sorcery, for they were singing
hymns unto God. He saw that every thing done proceeded from overflowing
kindness, for they did not avenge themselves against him, although they
had it in their power; for it was in their power to rescue both
themselves and the prisoners, and escape; and if not the prisoners, at
all events themselves; but they did not do this. Thus did they
challenge his reverence, not only by the miracle, but also by their
behavior. For how did Paul cry out? "He cried with a loud voice,
saying, Do thyself no harm, for we are all here." Thou seest at once
his freedom from vain-glory and arrogance, and his fellow-feeling. He
said not, "It is forus these wonders have been wrought," but as though
he were merely one of the prisoners, he said, "For we are all here."
And yet, even though they had not before this loosed themselves, nor
had done so by means of the miracle, still they might have been silent,
and have set all that were bound at liberty. For had they held their
peace, and had they not with their loud crying stayed his hand, he
would have thrust the sword through his throat. Wherefore also Paul
cried out, because he had been cast into the inner ward: as though he
had said, "To thine own injury hast thou done this, that thou hast
thrust in so far those that could deliver thee from the danger."
However they imitated not the treatment they had received at his hands;
though, had he died, all would have escaped. Thou seest that they chose
rather to remain in bonds, than to suffer him to perish. Hence too
might he reason within himself, "Had they been sorcerers, doubtless
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they would have set the others at liberty, and have released themselves
from their bonds:" (for it is likely that many such had also been
imprisoned.) He was the more amazed, in that having often received
sorcerers in charge, he had yet witnessed nothing done like this. A
sorcerer never would have shaken the foundations, so as to startle the
jailer from sleep, and thus render his own escape more difficult.
Now, however, let us proceed to look at the jailor's
faith. "And," saith the Scripture, "he called for lights and sprang in,
and trembling for fear fell down before Paul and Silas, and brought
them out, and said, Sirs, what must I do to be saved?" He grasped fire
and sword, and cried, "Sirs, what must I do to be saved?" "And they
said, Believe on the Lord Jesus Christ, and thou shalt be saved, thou
and thy house." (Acts xvi: 29-31.) "This is not the act of sorcerers,"
he would say, "to deliver a doctrine like this. No mention any where
here of an evil spirit." Thou seest how worthy he was to be saved: for
when he beheld the miracle, and was relieved from his terror, he did
not forget what most concerned him, but even in the midst of so great
peril, he was solicitous about that salvation which concerned his soul:
and came before them in such a manner as it was meet to come before
teachers: he fell down at their feet. "And they spake," it continues,
"the word of the Lord, unto him with all that were in his house. And he
took them the same hour of the night, and washed their stripes; and was
baptized, he and all his, immediately." (Acts xvi: 32, 33.) Observe the
fervency of the man! He did not delay; he did not say, "Let day come,
let us see, let us look about us;" but with great fervency, he was both
himself baptized, and all his house. Yes, not like most men now-a-days,
who suffer both servants and wives and children to go unbaptized[1] Be
ye, I beseech you, like the jailor. I say not, in authority, but in
purpose; for what is the benefit of authority, where purpose is weak?
The savage one, the inhuman one, who lived in the practice of
unnumbered wrongs and made this his constant study, has become all at
once so humane, so tenderly attentive. "He washed," it is said, "their
stripes."
And mark, on the other hand, the fervency of Paul
also. Bound, scourged, thus he preached the Gospel. Oh, that blessed
chain, with how great travail did it travail that night, what children
did it bring forth! Yea of them too may he say, "Whom I have begotten
in my bonds." (Philem. x.) Mark thou, how he glories, and will have the
children thus begotten, to be on that account the more illustrious!
Mark thou, how transcendant is the glory of those bonds, in that they
give lustre not only to him that wore them, but also to them who were
on that occasion begotten by him. They have some advantage, who were
begotten in Paul's bonds, I say not in respect of grace, (for grace is
one and the same,) nor in respect of remission, (for remission is one
and the same to all,) but in that they are thus from the very outset
taught to rejoice and to glory in such things. "The same hour of the
night," it is said, "he took them, and washed their stripes, and was
baptized."
And now then behold the fruit. He straightway
recompensed them with his carnal things. "He brought them up into his
house, and set meat before them, and rejoiced greatly with all his
house, having believed in God." For what was he not ready to do, now
that by the opening of the prison doors, heaven itself was opened to
him? He washed his teacher, he set food before him, and rejoiced.
Paul's chain entered into the prison, and transformed all things there
into a Church; it drew in its train the body of Christ, it prepared the
spiritual feast, and travailed with that birth, at which Angels
rejoice. And was it without reason then that I said that the prison was
more glorious than Heaven? For it became a source of joy there; yes, if
"there is joy in Heaven over one sinner that repenteth," (Luke xv: 7.)
if, "where two or three are gathered together in His Name, there is
Christ in the midst of them;" (Matt. xviii: 20.) how much more, where
Paul and Silas, and the jailor and all his house were, and faith so
earnest as theirs!Observe the intense earnestness of their faith.
But this prison has reminded me of another prison.
And what then is that? It is that where Peter was. Not, however, that
any thing like this took place there. No. He was delivered to four
quaternions of soldiers to keep him and he sang not, he watched not,
but he slept; neither, again, had he been scourged. And yet was the
peril greater, for in the case before us indeed the end was
accomplished, and the prisoners Paul and Silas, had undergone their
punishment; but in his case it was yet to come. So that though there
were no stripes to torture him, yet was there the anticipation of the
future to distress him. And mark too the miracle there. "Behold, an
angel of the Lord," it is related, "stood by him, and a light shined in
the cell; and he smote Peter on the. side, and awoke him, saying, Rise
up quickly. And his chains fell off from his hands." (Acts xii: 7.) In
order that he might not imagine the transaction to be the work of the
light alone, he also struck Peter, Now no one saw the light, save
himself only, and he thought it was a vision. So insensible are they
that are asleep to the mercies
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of God. "And the angel," it proceeds, "said unto him, Gird thyself and
bind on thy sandals; and he did so. And he saith unto him, Cast thy
garment about thee, and follow me. And he went out and followed, and he
wist not that it was true which was done by the angel; but thought he
saw a vision. And when they were past the first and the second ward,
they came unto the iron gate, that leadeth unto the city, which opened
to them of his own accord; and they went out, and passed on through one
street; and straightway the angel departed from him." (Acts xii: 8-10.)
Why was not the same thing done here as was done in the case of Paul
and Silas? Because in that case they were intending to release them. On
that account God willed not that they should be released in this
manner. Whereas in blessed Peter's case, they were intending to lead
him forth to execution. But what then? Would it not have been far more
marvellous, some one may say, had he been led forth, and delivered over
into the king's hands, and then had been snatched away from the very
midst of his imminent peril, and sustained no harm? For thus moreover,
neither had the soldiers perished. Great is the question which has been
raised upon this matter. What! did God, it is said, save His own
servant with the punishment of others, with the destruction of others?
Now in the first place, it was not with the destruction of others; for
this did not arise from the ordering of providence, but arose from the
cruelty of the judge. How so? God had so providentially ordered it, as
that not only these men need not perish, but moreover that even he, the
judge, should have been saved, just as in this case of the jailor. But
he did not use the boon aright. "Now as soon as it was day," it
continues, "there was no small stir among the soldiers, what was become
of Peter." And what then? Herod makes strict inquiry into the matter,
"and he examined the guards," it is related, "and commanded that they
should be put to death." (Acts xii: 1819.) Now, indeed, had he not
examined them, there might have been some excuse for executing them.
Whereas, as it is, he had them brought before him, he examined them, he
found that Peter had been bound, that the prison had been well secured,
that the keepers were before the doors. No wall had been broken
through, no door had been opened, nor was there any other evidence
whatever of false dealing. He ought upon this to have been awed by the
power of God, which had snatched Peter from the very midst of perils,
and to have adored Him who was able to do such mighty works. But, on
the contrary, he ordered those men off to execution. How then in this
case is God the cause? Had He indeed caused the wall to be broken
through, and thus had extricated Peter, possibly the deed might have
been put to the account of their negligence. But if He so
providentially ordered it, as that the matter should be shown to be the
work not of the evil agency of man, but of the miraculous agency of
God, why did Herod act thus? For had Peter intended to flee, he would
have fled as he was, with his chains on. Had he intended to fly, in his
confusion he never would have had so great forethought as to take even
his sandals, but he would have left them. Whereas, as it is, the object
of the Angel's saying unto him, "Bind on thy sandals," was that they
might know that he had done the thing not in the act of flight, but
with full leisure. For, bound as he was, and fixed between the two
soldiers, he never would have found sufficient time to unbind the
chains also, and especially as he too, like Paul, was in the inner
ward. Thus then was the punishment of the keepers owing to the
unrighteousness of the judge. For why did not the Jews[1] act in the
same way? For now again I am reminded of yet another prison. The first
was that at Rome, next, was this at Cæsarea, now we come to that
at Jerusalem.[2] When then the chief Priests and the Pharisees heard
from those whom they had sent to the prison to bring Peter out, that
"they found no man within," but both doors "closed," and "the keepers
standing at the doors," why was it that they not only did not put the
keepers to death, but, so far from it, "they were much perplexed
concerning them whereunto this would grow." Now if the Jews, murderous
as they were in their designs against them, yet entertained not a
thought of the kind, much more shouldest not thou, who didst every
thing to please those Jews. For this unrighteous sentence vengeance
quickly overtook Herod.
But now if any complain of this, then complain too
about those who are killed on the highway, and about the ten thousand
others who are unjustly put to death, and further, of the infants also
that were slaughtered at the time of Christ's birth; for Christ also,
according to what thou allegest, was the cause of their deaths. But it
was not Christ, but rather the madness and tyranny of Herod's father.
Dost thou ask, Why then did He not snatch Him out of Herod's hands?
True, He might have done so, but there would have been nothing gained
by so doing. How many times, at least, did Christ. escape even from the
grasp of their hands?
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And yet what good did this do to that unfeeling people? Whereas here
there is even much profit arising to the faithful from what was done.
For as there were records made, and the enemies themselves bore
testimony to the facts, the testimony was above suspicion. As therefore
in that instance the mouths of the enemies were stopped in no other way
whatever, but only by the persons who came acknowledging the facts, so
was it also here. For why did the jailor here do nothing like what
Herod did? Nay, and the things which Herod witnessed were not at all
less wonderful than those which this man witnessed. So far as wonder
goes, it is no less wonderful to be assured that a prisoner came out
when the doors were closed, than it is to behold them set open. Indeed
this last might rather have seemed to be perhaps a vision of the
imagination, the other never could, when exactly and circumstantially
reported. So that, had this man been as wicked as Herod, he would have
slain Paul, as Herod did the soldiers; but such he was not.
If any one should ask, 'Why was it that God
permitted the children also to be murdered?' I should fall, probably,
into a longer discourse, than was originally intended to be addressed
to you.
At this point, however, let us terminate our
discourse, with many thanks to Paul's chain, for that it has been made
to us the source of so many blessings, and exhorting you, should ye
have to suffer any thing for Christ's sake, not only not to repine, but
to rejoice, as the Apostles did, yea, and to glory; as Paul said, "Most
gladly, therefore will I rather glory in my infirmities," (2 Cor. xii:
9.) for because of this it was that he heard also those words, "My
grace is sufficient for thee." Paul glories in bonds; and dost thou
pride thyself in riches? The Apostles rejoiced that they were counted
worthy to be scourged, and dost thou seek for ease and self-indulgence?
On what ground then, dost thou wish to attain the same end as they, if
here on earth thou art traveling the contrary road from them? "And
now," saith Paul, "I go bound in the spirit unto Jerusalem, not knowing
the things that shall befall me there; save that the Holy Ghost
testifieth unto me in every city, saying, that bonds and afflictions
abide me." (Acts xx: 22.) And why then dost thou set out, if bonds and
afflictions abide thee? For this very reason, saith he, that I may be
bound for Christ's sake, that I may die for His sake. "For I am ready
not to be bound only, but also to die for the name of the Lord Jesus."
(Acts xxi: 13.)
Moral. Nothing can be more blessed than that soul.
In what does he glory? In bonds, in afflictions, in chains, in scars;
"I bear branded on my body," saith he, "the marks of Jesus," (Gal. vi:
17.) as though they were some great trophy. And again, "For because of
the hope of Israel," saith he, "I am bound with this chain." (Acts
xxviii: 20.) And again, "For which I am an ambassador in chains." (Eph.
vi: 20.) What is this? Art thou not ashamed, art thou not afraid going
about the world as a prisoner? Dost thou not fear lest any one should
charge thy God with weakness? lest any one should on this account
refuse to come near thee and to join the fold? No, saith he, not such
are my bonds. They can shine brightly even in kings' palaces. "So that
my bonds," saith he, "became manifest in Christ, throughout the whole
prætorian guard: and most of the brethren in the Lord, being
confident through my bonds, are more abundantly bold to speak the word
of God without fear." (Phil. i: 13, 14.) Behold yea force in bonds
stronger than the raising of the dead. They beheld me bound, and they
are the more courageous. For where bonds are, there of necessity is
something great also. Where affliction is, there verily is salvation
also, there verily is solace, there verily are great achievements. For
when the devil kicks, then is he, doubtless, hit.[1] When he binds
God's servants, then most of all does the word gain ground. And mark
how this is every where the case. Paul was imprisoned; and in the
prison he did these things, yea, saith he, by my very bonds themselves.
He was imprisoned at Rome, and brought the more converts to the faith;
for not only was he himself emboldened, but many others also because of
him. He was imprisoned at Jerusalem, and preaching in his bonds he
struck the king with amazement, (Acts xxvi: 28.) and made the governor
tremble. (Acts xxiv: 25.) For being afraid, it is related, he let him
go, and he that had bound him was not ashamed to receive instruction
concerning the things to come at the hands of him whom he sad bound. In
bonds he sailed, and retrieved the wreck, and bound fast the tempest.
It was when he was in bonds that the monster fastened on him, and fell
off from his hand, having done him no hurt. He was bound at Rome, and
preaching in bonds drew thousands to his cause, holding forward, in the
place of every other, this very argument, I mean his chain.
It is not however our lot to be bound now-a-days.
And yet there is another chain if we have a mind to wear it. And what
is it? It is to restrain our hand, to be not so forward to
covetousness. With this chain let us bind ourselves. Let the fear of
God be unto us instead of a bond of iron. Let us loose them that are
bound by poverty, by affliction. There is no
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comparison between opening the doors of a prison, and releasing an
enthralled soul. There is no comparison between loosing the bonds of
prisoners and "setting at liberty them that are bruised;" (Luke iv:
18.) this last is far greater than the other; for the other there is no
reward in store, for this last there are ten thousand rewards.
Paul's chain has proved a long one, and has detained
us a length of time. Yea, long indeed it is, and more beautiful than
any cord of gold. A chain this, which draws them that are bound by it,
as it were by a kind of invisible machinery, to Heaven, and, like a
golden cord let down,[1] draws them up to the Heaven of heavens. And
the wonderful thing is this, that, bound, as it is, below, it draws its
captives upwards: and indeed this is not the nature of the things
themselves. But where God orders and disposes, look not for the nature
of things, nor for natural sentence, but for things above nature and
natural sequence.
Let us learn not to sink under affliction, nor to
repine; for look at this blessed saint. He had been scourged, and
sorely scourged, for it is said, "When they had laid many stripes upon
them." He had been bound too, and that again sorely, for the jailor
cast him into the inner ward, and with extraordinary security. And
though he was in so many perils, at midnight, when even the most
wakeful are asleep with sleep, another and a stronger bond upon them,
they chanted and sang praise unto the Lord. What can be more adamantine
than these souls? They bethought them how that the holy Children sang
even in fire and furnace. (Dan. iii: 1-30.) Perhaps they thus reasoned
with themselves, "we have as yet suffered nothing like that."
But our discourse has done well, in that it has thus
brought us out again to other bonds, and into another prison. What am I
to do? I would fain be silent, but am not able. I have discovered
another prison, far more wonderful and more astonishing than the
former. But, come now, rouse yourselves, as though I were just
commencing my discourse, and attend to me with your minds fresh. I
would fain break off the discourse, but it will not suffer me; for just
as a man in the midst of drinking cannot bear to break off his draught,
whatever any one may promise him; so I too, now I have laid hold of
this glorious cup of the prison of them that were bound for Christ's
sake, I cannot leave off, I cannot hold my peace. For if Paul in the
prison, and in the night, kept not silence, no, nor under the scourge;
shall I, who am sitting[2] here by daylight, and speaking so much at my
ease, shall I hold my peace, when men in bonds, and under the scourge,
and at midnight could not endure to do so? The holy Children were not
silent, no, not in the furnace and in the fire, and are not we ashamed
to hold our peace? Let us look then at this prison also. Here too, they
were bound, but at once and from the very outset it was evident that
they were not about to be burned, but only to enter as into a prison.
For why do ye bind men who are about to be committed to the flames?
They were bound, as Paul was, hand and foot. They were bound with as
great violence as he was. For the jailor thrust him into the inner
prison; and the king commanded the furnace to be intensely heated. And
now let us see the issue. When Paul and Silas sang, the prison was
shaken, and the doors were opened. When the three Children sang, the
bonds both of their feet and hands were loosed. The prison was opened,
and the doors of the furnace were opened: for a dewy breeze whistled
through it.
But many thoughts crowd around me. I know not which
to utter first, and which second. Wherefore, let no one, I entreat,
require order of me, for the subjects are closely allied.
They who were bound together with Paul and Silas
were loosed, and yet nevertheless they slept. In the case of the three
Children, instead of that, something else took place. The men who had
cast them in, were themselves burned to death. And then, as I was fain
to tell you, the king beheld them loose, and fell down before them: he
heard them singing their song of praise, and beheld four walking, and
he called them. As Paul, though able to do so, came not forth, until he
who had cast him in, called him, and brought him forth: so
neither did the three Children come forth, until he who had cast them
in commanded them to come forth. What lesson are we taught from this?
Not to be over hasty in courting persecution, nor when in tribulation
to be over eager for deliverance, and on the other hand when they
release us not to continue in it. Further, the jailor, inasmuch as he
was able to enter in where the saints were, fell down at their feet.
The king came but to the door and fell down. He dared not approach into
the prison which he had prepared for them in the fire. And now mark
their words. The one cried, "Sirs, what must I do to be saved?" (Acts
xvi: 30.) The other, though not indeed with so great humility, yet
uttered a voice no less sweet, "Shadrach, Meshach, and Abednego, ye
servants of the most high God, come forth, and come hither." (Dan. iii:
26.)
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Mighty dignity! "Ye servants of the most high God, come forth, and come
hither." How are they to come forth, O king? Thou didst cast them into
the fire bound; they have continued this long time in the fire. Why,
had they been made of adamant, had they been blocks of metal, in
singing that entire hymn, must they not have perished? On this account
then they were saved, because they sang praises to God. The fire
reverenced their readiness to suffer and afterwards it reverenced that
wonderful song, and their hymns of praise. By what title dost thou call
them? I said before, "Ye servants of the most high God." Yes, to the
servants of God, all things are possible; for if some, who are the
servants of men, have, nevertheless, power, and authority, and the
disposal of their concerns, much more have the servants of God. He
called them by the name most delightful to them, he knew that by this
means he flattered them most: for indeed, if it was in order to
continue servants of God, that they entered into the fire, there could
be no sound more delightful to them than this. Had he called them
kings, had he called them lords of the world, yet would he not so truly
have rejoiced them as when he said, "Ye servants of the most high God."
And why marvel at this? when, in writing to the mighty city, to her who
was mistress of the world, and prided herself upon her high dignities,
Paul set down as equivalent in dignity, nay, as far greater, yea
incomparably greater than consulship, or kingly name, or than the
empire of the world, this title, "Paul, a servant[1] of Jesus Christ."
(Ro. i: 1.) "Ye servants of the most high God." "Yes," he would say,
"if they show so great zeal as to be bond-servants, doubtless this is
the title by which we shall conciliate them.
Again, observe also the piety of the Children: they
showed no indignation, no anger, no gain-saying, but they came forth.
Had they regarded it as an act of vengeance that they had been thrown
into the furnace, they would have been grieved against the man who had
cast them in; as it is, there is nothing of the kind; but, as
though they were going forth from Heaven itself, so went they forth.
And what the Prophet says of the Sun, that "He is as a bridegroom
coming forth out of his chamber," (Ps. xix: 5.) one would not go amiss
in saying also of them. But though he goes forth thus, yet came they
forth there more gloriously than he, for he indeed comes forth to
enlighten the world with natural light, they to enlighten the world in
a different way, I mean, spiritually. For because of them the king
straightway issued a decree, containing these words, "It hath seemed
good unto me to show the signs and wonders that the Most High God hath
wrought toward me. How great are His signs! And how mighty are His
wonders!" (Dan. iv: 2,3.) So that they went forth, shedding a yet more
glorious radiance, beaming indeed in that region itself, but, what is
more than all, capable, by means of the king's writings, of being
diffused over the world and thus of dispelling the darkness which every
where prevails. "Come forth," said he, "and come hither." He gave no
commandment[2] to extinguish the flame, but hereby most especially
honored them, by believing that they were able not only to walk within
it, but even to come out of it while it was still burning.
But let us look again, if it seem good to you, at
the words of the jailor, "Sirs, what must I do to be saved?" What
language sweeter than this? This makes the very Angels leap for joy. To
hear this language, even the Only-begotten Son of God Himself became a
servant. This language they who believed at the beginning addressed to
Peter. (Acts ii: 37.) "What shall we do?" And what said he in
answer? "Repent and be baptized." To have heard this language
from the Jews, gladly would Paul have been cast even in to hell, in his
eagerness for their salvation and obedience. But observe, he commits
the whole matter to them, he wastes no unnecessary pains. Let us
however look at the next point. The king here does not say, What must I
do to be saved? but the teaching is plainer in his case than any
language whatever; for he straightway becomes a preacher, he needs not
to be instructed like the jailor. He proclaims God, and makes
confession of His power. "Of a truth your God is the God of Gods and
the Lord of Kings, because He hath sent His Angel, and hath delivered
you." (Dan. ii: 47; iii: 28.) And what was the sequel? Not one single
jailor, but numbers are instructed by the king's writings, by the sight
of the facts. For that the king would not have told a falsehood is
evident enough to every one, because he never would have chosen to bear
such testimony to captives, nor to overthrow his own acts; he never
would have chosen to incur the imputation of such utter madness: so
that had not the truth been abundantly manifest, he would not have
written in such terms, and with so many persons present.
Perceive ye how great is the power of bonds? How
great the force of those praises that are sung in tribulation? Their
heart failed not, they were not cast down, but were then yet more
vigorous, and their courage then yet greater and justly so.
While we are considering these things one
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question yet remains for us: Why was it that in the prison on the one
hand, the prisoners were loosed, whilst in the furnace the executioners
were burnt to death: for that indeed should have been the king's fate,
because neither were they who bound them, nor they who cast them into
the furnace, guilty of so great sin as the man who commanded this
should be done. Why then did they perish? On this point there is not
any very great need of minute examination; for they were wicked men.
And therefore this was providentially ordered, that the power of the
fire might be shown, and the miracle might be made more signal; for if
it thus devoured them that were without, how did it show them unscathed
that were within it? it was that the power of God might be made
manifest. And let no one wonder that I have put the king on a level
with the jailor, for he did the same thing; the one was in no wise more
noble than the other, and they both had their reward.
But, as I said, the righteous, when they are in
tribulations, are then especially more energetic, and when they are in
bonds: for to suffer any thing for Christ's sake is the sweetest of all
consolation.
Will ye that I remind you of yet another prison? It
seems necessary to go on from this chain to another prison still. And
which will ye? Shall it be that of Jeremiah, or of Joseph, or of
John? Thanks to Paul's chain; how many prisons has it opened to
our discourse? Will ye have that of John? He also was once bound for
Christ's sake, and for the law of God. What then? Was he idle when he
was in prison? Was it not from thence he sent, by his disciples, and
said, "Art Thou He that cometh, or look we for another? "(Matt. xi: 2,
3.) Even when there, then, it seems he taught, for surely he did not
disregard his duty. But again, did not Jeremiah prophesy concerning the
king of Babylon, and fulfil his work even there in prison? And what of
Joseph? Was he not in prison thirteen years? What then? Not even there
did he forget his virtue. I have yet to mention the bonds of one and
therewith will close my discourse. Our Master Himself was bound, He who
loosed the world from sins. Those hands were bound, those hands that
wrought ten thousand good deeds. For, "they bound Him," it saith, "and
led Him away to Caiaphas;" (Matt. xxvii: 2; John. xviii: 24.) yes, He
was bound who had wrought so many marvellous works.
Reflecting on these things, let us never repine; but
whether we be in bonds, let us rejoice; or whether we be not in bonds,
let us be as though we were bound together with Him. See how great a
blessing are bonds! Knowing all these things, let us send up our
thanksgiving for all things to God, through Christ Jesus our Lord with
whom to the Father, together with the Holy Ghost, be glory might and
honor, now and forever and ever. Amen.
HOMILY IX.
CHAPTER IV. VERSES 1--3.
"I therefore, the prisoner in the Lord, beseech you, to walk worthily
of the calling wherewith ye were called, with all lowliness and
meekness, with long-suffering, forbearing one another in love; giving
diligence to keep the unity of the Spirit in the bond of peace."
Great has the power of Paul's chain been shown to
be, and more glorious than miracles. It is not in vain then, as it
should seem, nor without an object, that he here holds it forward, but
as the means of all others most likely to touch them. And what saith
he? "I therefore, the prisoner in the Lord, beseech you, to walk
worthily of the calling wherewith ye were called." And how is that?
"with all lowliness and meekness, with long-suffering, forbearing one
another in love."
It is not the being merely a prisoner that is
honorable, but the being so for Christ's sake. Hence he saith, "in the
Lord," i.e., the prisoner for Christ's sake. Nothing is equal to this.
But now the chain is dragging me away still more from my subject, and
pulling me back again, and I cannot bear to resist it, but am drawn
along willingly,--yea, rather, with all my heart; and would that it
were always my lot to be descanting on Paul's chain.
But now do not become drowsy: for I am yet desirous
to solve that other question, which many raise, when they say, Why, if
tribulation be a glory, how came Paul himself to say in his defence[1]
to Agrippa, "I would to God that whether with little or with much not
thou only,
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but also all that hear me this day, might become such as I am, except
these bonds?" (Acts xxvi: 29.) He said not this, God forbid! as deeming
the thing a matter to be deprecated; no; for had it been such, he would
not have gloried in bonds, in imprisonments, in those other
tribulations; and when writing elsewhere he saith, "Most gladly will I
rather glory in my weaknesses." (2 Cor. xii: 9.) But what is the case?
This was itself a proof how great a thing he considered those bonds;
for as in writing to the Corinthians he said, "I fed you with milk, not
with meat, for ye were not yet able to bear it;" (1 Cor. iii: 2.) so
also here. They before whom he spoke were not able to hear of the
beauty, nor the comeliness, nor the blessing of those bonds. Hence[1]
it was he added, "except these bonds." To the Hebrews however he spoke
not thus, but exhorted them to "be bound with" (Heb. xiii: 3.) them
that were in bonds. And hence too did he himself rejoice in his bonds,
and was bound, and was led with the prisoners into the inner prison.
Mighty is the power of Paul's chain! A spectacle this, which may
suffice for every other, to behold Paul bound, and led forth from his
prison; to behold him bound, and sitting within it, what pleasure can
come up to this? What would I not give for such a sight? Do ye see the
emperors, the consuls, borne along in their chariots and arrayed in
gold, and their body-guard with every thing about them of gold? Their
halberds of gold, their shields of gold, their raiment of gold, their
horses with trappings of gold? How much more delightful than such a
spectacle is his! I would rather see Paul once, going forth with the
prisoners from his prison, than behold these ten thousand times over,
parading along with all that retinue. When he was thus led forth, how
many Angels, suppose ye, led the way before him? And to show that I
speak no fiction, I will make the fact manifest to you from a certain
ancient narrative.
Elisha the prophet, (perhaps ye know the man,) at
the time (2 Kings vi: 8-12.) when the king of Syria was at war with the
king of Israel, sitting at his own home, brought to light all the
counsels which the king of Syria was taking in his chamber with them
that were privy to his designs, and rendered the king's counsels of
none effect, by telling beforehand his secrets, and not suffering the
king of Israel to fall into the snares which he was laying. This sorely
troubled the king; he was disheartened, and was reduced to greater
perplexity, not knowing how to discover him who was disclosing all that
passed, and plotting against him, and disappointing his schemes. Whilst
therefore he was in this perplexity, and enquiring into the cause, one
of his armor. bearers told him, that there was a certain prophet, one
Elisha, dwelling in Samaria, who suffered not the king's designs to
stand, but disclosed all that passed. The king imagined that he had
discovered the whole matter. Sure, never was any one more miserably
misled than he. When he ought to have honored the man, to have
reverenced him, to have been awed that he really possessed so great
power, as that, seated, as he was, so many furlongs off, he should know
all that passed in the king's chamber, without any one at all to tell
him; this indeed he did not, but being exasperated, and wholly carried
away by his passion, he equips horsemen, .and soldiers, and dispatches
them to bring the prophet before him.
Now Elisha had a disciple as yet only on the
threshold of prophecy, (2 Kings vi: 13ff.) as yet far from being judged
worthy of revelations of this kind. The king's soldiers arrived at the
spot, as intending to bind the man, or rather the prophet.--Again I am
falling upon bonds, so entirely is this discourse interwoven with
them.--And when the disciple saw the host of soldiers, he was
affrighted, and ran full of trembling to his master, and told him the
calamity, as he thought, and informed him of the inevitable peril. The
prophet smiled at him for fearing things not worthy to be feared, and
bade him be of good cheer. The disciple, however, being as yet
imperfect, did not listen to him, but being still amazed at the sight,
remained in fear. Upon this, what did the prophet do? "Lord," said he,
"open the eyes of this young man, and let him see that they which are
with us, are more than they which are with them;" (2 Kings vi: 16, 17.)
and immediately he beheld the whole mountain, where the prophet then
dwelt, filled with so great a multitude of horses and chariots of fire.
Now these were nothing else than ranks of Angels. But if only for an
occasion like this so great a band of Angels attended Elisha what must
Paul have had? This is what the prophet David tells us. "The Angel of
the Lord encampeth round about them that fear Him." (Ps. xxxiv: 7.) And
again; "They shall bear thee up in their hands, test thou dash thy foot
against a stone." (Ps. xci: 2.) And why do I speak of Angels? The Lord
Himself was with him then as he went forth; for surely it cannot be
that He was seen by Abraham, and yet was not with Paul. No, it was His
own promise, "I am with you alway, even unto the end of the world."
(Matt. xxviii: 20.) And again, when He appeared to him, He said, "Be
not afraid, but speak, for I am with thee, and no man shall set on thee
to harm thee." (Acts xviii:
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9, 10.) Again, He stood by him in a dream, and said, "Be of good cheer,
for as thou hast testified concerning me at Jerusalem, so must thou
bear witness also at Rome." (Acts xxiii: II.)
The saints, though they are at all times a glorious
sight, and are full of abundant grace, yet are so, most of all, when
they are in perils for Christ's sake, when they are prisoners; for as a
brave soldier is at all times and of himself a pleasing spectacle to
them that behold him, but most of all when he is standing, and in ranks
at the king's side; thus also imagine to yourselves Paul, how great a
thing it was to see him teaching in his bonds.
Shall I mention, in passing, a thought, which just
at this moment occurs to me? The blessed martyr Babylas[1] was bound,
and he too for the very same cause as John also was, because he
reproved a king in his transgression. This man when he was dying gave
charge that his bonds should be laid with his body, and that the body
should be buried bound; and to this day the fetters lie mingled with
his ashes, so devoted was his affection for the bonds he had worn for
Christ's sake. "He was laid in chains of iron" as the Prophet saith of
Joseph. (Ps. cv: 18.) And even women have before now had trial of these
bonds.
We however are not in bonds, nor am I recommending
this, since now is not the time for them. But thou, bind not thine
hands, but bind thy heart and mind. There are yet other bonds, and they
that wear not the one, shall have to wear the other. Hear what Christ
saith, "Bind him hand and foot." (Matt. xxii: 13.) But God forbid we
should have trial of those bonds! but of these may He grant us even to
take our fill!
On these accounts he saith, "I, the prisoner in the
Lord, beseech you to walk worthily of the calling wherewith ye were
called." But what is this calling? Ye were called as His body, it is
said. Ye have Christ as your head; and though you were "enemies," and
had commit-the misdeeds out of number, yet "hath He raised you up with
Him and made you to sit with Him." (Eph. ii: 6.) A high calling this,
and to high privileges, not only in that we have been called from that
former state, but in that we are called both to such privileges, and by
such a method.
But how is it possible to "walk worthily" of it?
"With all lowliness." Such an one walks worthily. This is the basis of
all virtue. If thou be lowly, and bethink thee what thou art, and how
thou wast saved, thou wilt take this recollection as a motive to all
virtue. Thou wilt neither be elated with bonds, nor with those very
privileges which I mentioned, but as knowing that all is of grace, thou
wilt humble thyself. The lowly-minded man is able to be at once a
generous and a grateful servant. "For what hast thou," saith he that
thou didst not receive?" (1 Cor. iv: 7.) And again, hear his words, "I
labored more abundantly than they all; yet not I, but the grace of God
which was with me." (1 Cor. xv: 10.)
"With all lowliness," saith he; not that which is in
words, nor that which is in actions only, but even in one's very
bearing and tone of voice: not lowly towards one, and rude towards
another; be lowly towards all men, be he friend or foe, be he great or
small. This is lowliness. Even in thy good deeds be lowly; for hear
what Christ saith, "Blessed are the poor in spirit;" (Matt. v: 3.) and
He places this first in order. Wherefore also the Apostle himself
saith, "With all lowliness, and meekness, and long-suffering." For it
is possible for a man to be lowly, and yet quick and irritable, and
thus all is to no purpose; for oftentimes he will be possessed by his
anger, and ruin all.
"Forbearing," he proceeds, "one another in love."[2]
How is it possible to forbear, if a man be
passionate or censorious? He hath told us therefore the manner: "in
love," saith he. If thou, he would say, art not forbearing to thy
neighbor, how shall God be forbearing to thee? If thou bearest not with
thy fellow-servant, how shall the Master bear with thee? Wherever there
is love, all things are to be borne.
"Giving diligence[3]," saith he, "to keep the unity
of the Spirit in the bond of peace." Bind therefore thy hands with
moderation. Again that goodly name of "bond." We had dismissed it, and
it has of itself come back on us again. A goodly bond was that, and
goodly is this one also, and that other is the fruit of this. Bind
thyself to thy brother. They bear all things lightly who are bound
together in love. Bind thyself to him and him to thee; thou art lord of
both, for whomsoever I may be desirous to make my friend, I can by
means of kindliness accomplish it.
"Giving diligence," he says; a thing not to be done
easily, and not in every one's power. "Giving diligence," he proceeds,
"to keep
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the unity of the Spirit." What is this "unity of Spirit?" In the human
body there is a spirit which holds all together, though in different
members. So is it also here; for to this end was the Spirit given, that
He might unite those who are separated by race and by different
manners; for old and young, rich and poor, child and youth, woman and
man, and every soul become in a manner one, and more entirely so than
if there were one body. For this spiritual relation is far higher than
the other natural one, and the perfectness of the union more entire;
because the conjunction of the soul is more perfect, inasmuch as it is
both simple and uniform And how then is this unity preserved? "In the
bond of peace[1]." It is not possible for this to exist in enmity and
discord. "For whereas there is," saith he, "among you jealousy and
strife, are ye not carnal, and walk after the manner of men?" (1 Cor.
iii: 3.) For as fire when it finds dry pieces of wood works up all
together into one blazing pile, but when wet does not act at all nor
unite them; so also it is here. Nothing that is of a cold nature can
bring about this union, whereas any warm one for the most part can.
Hence at least it is that the glow of charity is produced; by the" bond
of peace," he is desirous to bind us all together. For just in the same
way, he would say, as if thou wouldest attach thyself to another, thou
canst do it in no other way except by attaching him to thyself; and if
thou shouldest wish to make the tie double, he must needs in turn
attach himself to thee; so also here he would have us tied one to
another; not simply that we be at peace, not simply that we love one
another, but that all should be only even one soul. A glorious bond is
this; with this bond let us bind ourselves together with one another
and unto God. This is a bond that bruises not, nor cramps the hands it
binds, but it leaves them free, and gives them ample play, and greater
courage than those which are at liberty. The strong if he be bound to
the weak, will support him, and not suffer him to perish: and if again
he be tied to the indolent, him he will rather rouse and animate.
"Brother helped by brother," it is said, "is as a strong city[2]." This
chain no distance of place can interrupt, neither heaven, nor earth,
nor death, nor any thing else, but it is more powerful and strong than
all things. This, though it issue from but one soul, is able to embrace
numbers at once; for hear what Paul saith, "Ye are not straitened in
us, but ye are straitened in your own affections; be ye also enlarged."
(2 Cor. vi: 12.)
Now then, what impairs this bond? Love of money, passion
for power, for glory, and the like, loosens them, and severs them
asunder. How then are we to see that they be not cut asunder? If these
tempers be got rid of, and none of those things which destroy charity
come in by the way to trouble us. For hear what Christ saith, (Matt.
xxiv: 12.) "Because iniquity shall be multiplied, the love of the many
shall wax cold." Nothing is so opposed to love as sin, and I mean not
love towards God, but that towards our neighbor also. But how then, it
may be said, are even robbers at peace? When are they, tell me? Not
when they are acting in a spirit which is that of robbers; for if they
fail to observe the rules of justice amongst those with whom they
divide the spoil, and to render to every one his right, you will find
them too in wars and broils. So that neither amongst the wicked is it
possible to find peace: but where men are living in righteousness and
virtue, you may find it every where. But again, are rivals ever at
peace? Never. And whom then would ye have me mention? The covetous man
can never possibly be at peace with the covetous. So that were there
not just and good persons, even though wronged by them, to stand
between them, the whole race of them would be torn to pieces. When two
wild beasts are famished, if there be not something put between them to
consume, they will devour one another. The same would be the case with
the covetous and the vicious. So that it is not possible there should
be peace where virtue is not already put in practice beforehand. Let us
form, if you please, a city entirely of covetous men, give them equal
privileges, and let no one bear to be wronged, but let all wrong one
another. Can that city possibly hold together? It is impossible. Again,
is there peace amongst adulterers? No, not any two will you find of the
same mind.
So then, to return, there is no other reason for
this, than that "love hath waxed cold;" and the cause again why love
hath waxed cold, is that "iniquity abounds." For this leads to
selfishness, and divides and severs the body, and relaxes it and rends
it to pieces. But where virtue is, it does the reverse. Because the man
that is virtuous is also above money; so that were there ten thousand
such in poverty they would still be peaceable; whilst the covetous,
where there are but two, can never be at peace. Thus then if we are
virtuous, love will not perish, for virtue springs from love, and love
from virtue. And how this is, I will tell you. The virtuous man does
not value money above friendship, nor does he remember injuries, nor
does wrong to his neighbor; he is not insolent, he endures all things
nobly. Of these things
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love consists. Again, he who loves submits to all these things, and
thus do they reciprocally produce one another. And this indeed, that
love springs from virtue, appears from hence, because our Lord when He
saith, "because iniquity shall be multiplied, the love of the many
shall wax cold," plainly tells us this. And that virtue springs from
love, Paul tells us, saying, "He that loveth his neighbor hath
fulfilled the law." (Rom. xiii: 10.) So then a man must be one of the
two, either very affectionate and much beloved, or else very virtuous;
for he who has the one, of necessity possesses the other; and, on the
contrary, he who knows not how to love, will therefore commit many evil
actions; and he who commits evil actions, knows not what it is to love.
Moral. Let us therefore follow after charity; it is
a safeguard which will not allow us to suffer any evil. Let us bind
ourselves together. Let there be no deceit amongst us, no hollowness.
For where friendship is, there nothing of the sort is found. This too
another certain wise man tells us. "Though thou drewest a sword at thy
friend, yet despair not: for there may be a returning again to favor.
If thou hast opened thy mouth against thy friend, fear not; for there
may be a reconciliation: except for upbraiding, or disclosing of
secrets, or a treacherous wound: for for these things a friend will
depart." (Ecclus. xxii: 21, 22.) For "disclosing," saith he, "of
secrets." Now if we be all friends, there is no need of secrets; for as
no man has any secret with himself and cannot conceal anything from
himself, so neither will he from his friends. Where then no secrets
exist, separation arising from this is impossible. For no other reason
have we secrets, than because we have not confidence in all men. So
then it is the waxing cold of love, which has produced secrets. For
what secret hast thou? Dost thou desire to wrong thy neighbor? Or, art
thou hindering him from sharing some benefit, and on this account
concealest it? But, no, perhaps it is none of these things. What then,
is it that thou art ashamed? If so, then this is a token of want of
confidence. Now then if there be love, there will be no "revealing of
secrets," neither any "upbraiding." For who, tell me, would ever
upbraid his own soul? And suppose even such a thing were done, it would
be for some good; for we upbraid children, we know, when we desire to
make them feel. And so Christ too on that occasion began to upbraid the
cities, saying, "Woe unto thee, Chorazin! woe unto thee, Bethsaida!"
(Luke x: 13.) in order that He might deliver them from upbraidings. For
nothing has such power to lay hold of the mind, or can more strongly
arouse it, or brace it up when relaxed. Let us then never use
upbraiding to one another merely for the sake of upbraiding. For what?
Wilt thou upbraid thy friend on the score of money? Surely not, if at
least thou possessest what thou hast in common. Wilt thou then for his
faults? No nor this, but thou wilt rather in that case correct him. Or,
as it goes on, "for a treacherous wound;" who in the world will kill
himself, or who wound himself? No one.
Let us then "follow after love;" he saith not simply
let us love; but let us "follow after love." (1 Cor. xiv: 1.) There is
need of much eagerness: she is soon out of sight, she is most rapid in
her flight; so many things are there in life which injure her. If we
follow her, she will not outstrip us and get away, but we shall
speedily recover her. The love of God is that which united earth to
Heaven. It was the love of God that seated man upon the kingly throne.
It was the love of God that manifested God upon earth. It was the love
of God that made the Lord a servant. It was the love of God that caused
the Beloved to be delivered up for His enemies, the Son for them that
hated Him, the Lord for His servants, God for men, the free. for
slaves. Nor did it stop here, but called us to yet greater things. Yes,
not only did it release us from our former evils, but promised,
moreover, to bestow upon us other much greater blessings. For these
things then let us give thanks to God, and follow after every virtue;
and before all things, let us with all strictness practice love, that
we may be counted worthy to attain the promised blessings; through the
grace and loving-kindness of our Lord Jesus Christ, with whom, to the
Father together with the Holy Ghost, be glory, might, and honor, now
and for ever and ever. Amen.
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HOMILY X.
EPHESIANS iV. 4.
"There is one body, and one Spirit, even as ye are called in one hope
of your calling."
When the blessed Paul exhorts us to anything of
special importance, so truly wise and spiritual as he is, he grounds
his exhortation upon things in Heaven: this itself being a lesson he
had learned from the Lord. Thus he saith also elsewhere, "Walk in love,
even as Christ also hath loved us." (ch. v. 2.) And again, "Have this
mind in you, which was also in Christ Jesus, who being in the form of
God, counted it not a prize to be on an equality with God." (Phil. ii.
5, 6.) This is what he is doing here also, for whenever the examples he
is setting before us are great, he is intense in his zeal and feeling.
What then does he say, now he is inciting us to unity? "There is one
body, and one Spirit, even as ye are called in one hope of your
calling:"
Ver. 5. "One Lord, one faith, one baptism."
Now what is this one body? The faithful throughout
the whole world, both which are, and which have been, and which shall
be. And again, they that before Christ's coming pleased God, are "one
body." How so? Because they also knew Christ. Whence does this appear?
"Your father Abraham," saith He, "rejoiced to see My day, and he saw
it, and was glad." (John viii. 56.) And again, "If ye had believed
Moses," He saith, "ye would have believed Me, for he wrote of Me."
(John v. 46.) And the prophets too would not have written of One, of
whom they knew not what they said; whereas they both knew Him, and
worshiped Him. Thus then were they also "one body."
The body is not disjoined from the spirit, for then
would it not be a body. Thus it is customary also with us, touching
things which are united, and which have any great consistency or
coherence, to say, they are one body. And thus again, touching union,
we take that to be a body which is under one head. If there be one
head, then is there one body. The body is composed of members both
honorable and dishonorable. Only the greater is not to rise up even
against the meanest, nor this latter to envy the other. They do not all
indeed contribute the same share, but severally according to the
proportion of need. And forasmuch as all are formed for necessary and
for different purposes, all are of equal honor. Some indeed there are,
which are more especially principal members, others less so: for
example, the head is more a principal member than all the rest of the
body, as containing within itself all the senses, and the governing
principle of the soul. And to live without the head is impossible;
whereas many persons have lived for a long time with their feet cut
off. So that it is better than they, not only by its position, but also
by its very vital energy and its function.
Now why am I saying this? There are great numbers in
the Church; there are those who, like the head, are raised up to a
height; who, like the eyes that are in the head, survey heavenly
things, who stand far aloof from the earth, and have nothing in common
with it, whilst others occupy the rank of feet, and tread upon the
earth; of healthy, feet indeed, for to tread upon the earth is no crime
in feet, but to run to evil. "Their feet," saith the Prophet, "run to
evil." (Isa. lix. 7.) Neither then let these, the head, saith he, be
high-minded against the feet, nor the feet look with evil eye at them.
For thus the peculiar beauty of each is destroyed, and the perfectness
of its function impeded. And naturally enough; inasmuch as he who lays
snares for his neighbor will be laying snares first of all for himself.
And should the feet therefore not choose to convey the head anywhere
upon its necessary journey, they will at the same time be injuring
themselves by their inactivity and sloth. Or again, should the head not
choose to take any care of the feet, itself will be the first to
sustain the damage. However, those members do not rise up one against
the other; it is not likely, for it has been so ordered by nature that
they should not. But with man, how is it possible for him not to rise
up against man? No one, we know, ever rises up against Angels; since
neither do they rise against the Archangels. Nor, on the other hand,
can the irrational creatures proudly exalt themselves over us; but
where the nature is equal in dignity, and the gift one, and where one
has no more than another, how shall this be prevented?
And yet surely these are the very reasons why thou
oughtest not to rise up against thy neighbors. For if all things are
common, and one has nothing more than another, whence this mad folly?
We partake of the same nature, partake alike of soul and body, we
breathe the same air, we use the same food. Whence this rebellious
rising of one against another? And yet truly the being able by one's
virtue to overcome the
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incorporeal powers, that were enough to lead to arrogance; or rather
arrogance it would not be, for with good reason am I high-minded, and
exceedingly high-minded against the evil spirit. And behold even Paul,
how high-minded he was against that evil spirit. For when the evil
spirit was speaking great and marvelous things concerning him, he made
him hold his peace, and endured him not even in his flattery. For when
that damsel, "who had the spirit of divination," cried, saying, "These
men are the servants of the most high God, which show unto us the way
of salvation" (Acts xvi. 16, 17), he rebuked him severely, and silenced
his forward tongue. And again he elsewhere writes, and says, "God shall
bruise Satan under your feet shortly." (Rom. xvi. 20.) Will the
difference of nature have any effect? Perceivest thou not that the
difference between natures has no effect whatever, but only the
difference of purpose? Because of their principle therefore they are
far worse than all. Well, a man may say, but I am not rising up against
an Angel, because there is so vast a distance between my nature and
his. And yet surely thou oughtest no more to rise up against a mar than
against an Angel, for the Angel indeed differs from thee in nature, a
matter which can be neither an honor to him, nor a disgrace to thee:
whereas man differs from man not at all in nature, but in principle;
and there is such a thing as an Angel too even amongst men. So that if
thou rise not up against Angels, much more shouldest thou not against
men, against those who have become angels in this our nature; for
should any one among men become as virtuous as an Angel, that man is in
a far higher degree superior to thee, than an Angel is. And why so?
Because what the one possesses by nature, the other has achieved of his
own purpose. And again, because the Angel has his home far from thee in
distance also, and dwelleth in Heaven; whereas this man is living with
thee, and giving an impulse to thy emulation. And indeed he lives
farther apart from thee than the Angel. For "our citizenship," saith
the Apostle, "is in Heaven." (Phil. iii. 20.) And to show thee that
this man hath his home still farther distant, hear where his Head is
seated; upon the throne, saith he, the royal throne! And the farther
distant that throne is from us, the farther is he also.
Well, but I see him, thou wilt say, in the enjoyment
of honor, and I am led to jealousy. Why, this is the very thing which
has turned all things upside down, which has filled not the world only,
but the Church also, with countless troubles. And just as fierce blasts
setting in across a calm harbor, render it more dangerous than any
rock, or than any strait whatever; so the lust of glory entering in,
overturns and confounds everything.
Ye have oftentimes been present at the burning of
large houses. Ye have seen how the smoke keeps rising up to Heaven; and
if no one comes near to put a stop to the mischief, but every one keeps
looking to himself, the flame spreads freely on, and devours
everything. And oftentimes the whole city will stand around; they will
stand round indeed as spectators of the evil, not to aid nor assist.
And there you may see them one and all standing round, and doing
nothing but each individual stretching out his hand, and pointing out
to some one who may be just come to the spot, either a flaming brand
that moment flying through a window, or beams hurled down, or the whole
circuit of the walls forced out, and tumbling violently to the ground.
Many too there are of the more daring and venturesome, who will have
the hardihood even to come close to the very buildings themselves
whilst they are burning, not in order to stretch forth a hand towards
them, and to put a stop to the mischief, but that they may the more
fully enjoy the sight, being able from the nearer place to observe
closely all that which often escapes those at a distance. Then if the
house happen to be large and magnificent, it appears to them a pitiable
spectacle, and deserving of many tears. And truly there is a pitiable
spectacle for us to behold; capitals of columns crumbled to dust, and
many columns themselves shattered to pieces, some consumed by the fire,
others thrown down often by the very hands which erected them, that
they may not add fuel to the flame. Statues again, which stood with so
much gracefulness, with the ceiling resting on them, these you may see
all exposed, with the roof torn off, and themselves standing hideously
disfigured in the open air. And why should one go on to describe the
wealth stored up within? the tissues of gold, and the vessels of
silver? And where the lord of the house and his consort scarcely
entered, where was the treasure house of tissues and perfumes, and the
caskets of the costly jewels,--all has become one blazing fire, and
within now, are bath-men and street-cleaners, and runaway slaves, and
everybody; and everything within is one mass of fire and water, of mud,
and dust, and half-burnt beams!
Now why have I drawn out so full a picture as this?
Not simply because I wish to represent to you the conflagration of a
house, (for what concern is that of mine?) but because I wish to set
before your eyes, as vividly as I can, the calamities of the Church.
For like a conflagration indeed, or like a thunderbolt hurled from on
high, have they lighted upon the roof of the Church, and yet they rouse
up no one;
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but whilst our Father's house is burning, we are sleeping, as it were,
a deep and stupid sleep. And yet who is there whom this fire does not
touch? Which of the statues that stand in the Church? for the Church is
nothing else than a house built of the souls of us men. Now this house
is not of equal honor throughout, but of the stones which contribute to
it, some are bright and shining, whilst others are smaller and more
dull than they, and yet superior again to others.[1] There we may see
many who are in the place of gold also, the gold which adorns the
ceiling. Others again we may see, who give the beauty and gracefulness
produced by statues. Many[2] we may see, standing like pillars. For he
is accustomed to call men also "pillars" (Gal. ii. 9), not only on
account of their strength but also on account of their beauty, adding
as they do, much grace, and having their heads overlaid with gold. We
may see a multitude, forming generally the wide middle space and the
whole extent of the circumference; for the body at large occupies the
place of those stones of which the outer walls are built. Or rather we
must go on to a more splendid picture yet. This Church, of which I
speak, is not built of these stones, such as we see around us, but of
gold and silver, and of precious stones, and there is abundance of gold
dispersed everywhere throughout it. But, oh the bitter tears this calls
forth! For all these things hath the lawless rule of vainglory
consumed; that all-devouring flame, which no one has yet got under. And
we stand gazing in amazement at the flames, but no longer able to
quench the evil: or if we do quench it for a short time, yet after two
or three days as a spark blown up from a heap of ashes overturns all,
and consumes no less than it did before, so it is here also: for this
is just what is wont to happen in such a conflagration. And as to the
cause, it has devoured the supports of the very pillars of the Church;
those of us who supported the roof, and who formerly held the whole
building together it has enveloped in the flame. Hence too was a ready
communication to the rest of the outer walls: for so also in the case
of buildings, when the fire lays hold of the timbers, it is better
armed for its attack upon the stones; but when it has brought down the
pillars and leveled them with the ground, nothing more is wanted to
consume all the rest in the flames. For when the props and supports of
the upper parts fall down, those parts also themselves will speedily
enough follow them. Thus is it also at this moment with the Church: the
fire has laid hold on every part. We seek the honors that come from
man, we burn for glory, and we hearken not to Job when he saith,
"If like Adam (or after the manner of men) I covered
my transgressions
By hiding mine iniquity in my bosom,
Because I feared the great multitude."[3] Behold yea
virtuous spirit? I was not ashamed, he saith, to own before the whole
multitude my involuntary sins: And if he was not ashamed to confess,
much more were it our duty to do so. For saith the prophet, "Set thou
forth thy cause, that thou mayest be justified." (Isa. xliii. 26.)
Great is the violence of this evil, everything is overturned by it and
annihilated. We have forsaken the Lord, and are become slaves of honor.
We are no longer able to rebuke those who are under our rule, because
we ourselves also are possessed with the same fever as they. We who are
appointed by God to heal others, need the physician ourselves. What
further hope of recovery is there left, when even the very physicians
themselves need the healing hand of others?
I have not said these things without an object, nor
am I making lamentations to no purpose, but with the view that one and
all, with our women and children, having sprinkled ourselves with
ashes, and girded ourselves about with sackcloth, may keep a long fast,
may beseech God Himself to stretch forth His hand to us, and to stay
the peril. For need is there indeed of His hand, that mighty, that
marvelous hand. Greater things are required of us than of the
Ninevites. "Yet three days," said the prophet, "and Nineveh shall be
overthrown."[4] (Jonah iii. 4.) A fearful message, and burdened with
tremendous threat. And how should it be otherwise? to expect that
within three days, the city should become their tomb, and that all
should perish in one common judgment. For if, when it happens that two
children die at the same time in one house, the hardship becomes
intolerable, and if to Job this of all things seemed the most
intolerable, that the roof fell in upon all his children, and they were
thus killed; what must it be to behold not one house, nor two children,
but a nation of a hundred and twenty thousand buried beneath the ruins!
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Ye know how terrible a disaster is this, for lately
has this very warning happened to us, not that any prophet uttered a
voice, for we are not worthy to hear such a voice, but the warning
crying aloud from on high more distinctly than any trumpet.[1] However,
as I was saying, "Yet three days," said the prophet, "and Nineveh shall
be overthrown." A terrible warning indeed, but now we have nothing even
like that; no, there are no longer "three days,"[2] nor is there a
Nineveh to be overthrown, but many days are already past since the
Church throughout all the world has been overthrown, and leveled with
the ground, and all alike are overwhelmed in the evil; nay more, of
those that are in high places the stress is so much the greater. Wonder
not therefore if I should exhort you to do greater things than the
Ninevites; and why? nay more, I do not now proclaim a fast only, but I
suggest to you the remedy which raised up that city also when falling.
And what was that? "God saw their works," saith the prophet, "that they
turned from their evil way, and God repented of the evil which He said
He would do unto them." (Jonah iii. 10.) This let us do, both we and
you. Let us renounce the passion for riches, the lust for glory,
beseeching God to stretch forth His hand, and to raise up our fallen
members. And well may we, for our fear is not for the same objects as
theirs; for then indeed it was only 'stones and timbers that were to
fall, and bodies that were to perish; but now it is none of these; no,
but souls are about to be delivered over to hell fire. Let us implore,
let us confess unto Him, let us give thanks unto Him for what is past,
let us entreat Him for what is to come, that we may be counted worthy
to be delivered from this fierce and most terrible monster, and to lift
up our thanksgivings to the loving God and Father with whom, to the
Son, together with the Holy Ghost, be glory, might, and honor, now,
henceforth, and for ever and ever. Amen.
HOMILY XI.
EPHESIANS iv. 4--7.
"There is one body, and one Spirit, even as also ye were called in one
hope of your calling; one Lord, one faith, one baptism, one God and
Father of all, who is over all, and through all, and in all. But unto
each one of us was the grace given according to the measure of the gift
of Christ."
The love Paul requires of us is no common love, but
that which cements us together, and makes us cleave inseparably to one
another, and effects as great and as perfect a union as though it were
between limb and limb. For this is that love which produces great and
glorious fruits. Hence he saith, there is "one body"; one, both by
sympathy, and by not opposing the good of others, and by sharing their
joy, having expressed all at once by this figure. He then beautifully
adds, "and one Spirit," showing[3] that from the one body there will be
one Spirit: or, that it is possible that there may be indeed one body,
and yet not one Spirit; as, for instance, if any member of it should be
a friend of heretics: or else he is, by this expression, shaming them
into unanimity, saying, as it were, "Ye who have received one Spirit,
and have been made to drink at one fountain, ought not to be divided in
mind"; or else by spirit here he means their zeal. Then he adds, "Even
as ye were called in one hope of your calling," that is, God hath
called you all on the same terms. He hath bestowed nothing upon one
more than upon another. To all He hath freely given immortality, to all
eternal life, to all immortal glory, to all brotherhood, to all
inheritance. He is the common Head of all; "He hath raised all" up,
"and made them sit with Him."[2] (Eph. ii. 6.) Ye then who in the
spiritual world have so great equality of privileges, whence is it that
ye are high-minded? Is it that one is wealthy and another strong? How
ridiculous must this be? For tell me, if the emperor some day were to
take ten persons, and to array them all in purple, and seat them on the
royal throne, and to bestow upon all the same honor, would any one of
these, think ye, venture to reproach another, as being more wealthy or
more illustrious than he? Surely never. And I have not yet said all;
for the difference is not so great in heaven as here
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below we differ. There is "one Lord, one faith, one baptism."[1] Behold
"the hope of your calling. One God and Father of all, who is over all,
and through all, and in all." For can it be, that thou art called by
the name of a greater God another, of a lesser God? That thou art saved
by faith, and another by works? That thou hast received remission in
baptism, whilst another has not? "There is one God and Father of all,
who is over all, and through all, and in all." "Who is over all," that
is, the Lord and above all; and "through all," that is, providing for,
ordering all; and "in you all," that is, who dwelleth in you all. Now
this they own to be an attribute of the Son; so that were it an
argument of inferiority, it never would have been said of the Father.
"But[2] unto each one of us was the grace given."
What then? he saith, whence are those diverse
spiritual gifts? For this subject was continually carrying away both
the Ephesians themselves and the Corinthians, and many others, some
into vain arrogance, and others into despondency or envy. Hence he
everywhere takes along with him this illustration of the body. Hence it
is that now also he has proposed it, inasmuch as he was about to make
mention of diverse gifts. He enters indeed into the subject more fully
in the Epistle to the Corinthians, because it was among them that this
malady most especially reigned: here however he has only alluded to it.
And mark what he says: he does not say, "according to the faith of
each," lest he should throw those who have no large attainments into
despondency. But what saith he? "According to the measure of the gift
of Christ." The chief and principal points of all, he saith,--Baptism,
the being saved by faith, the having God for our Father, our all
partaking of the same Spirit,--these are common to all. If then this or
that man possesses any superiority in any spiritual gift, grieve not at
it; since his labor also is greater. He that had received the five
talents, had five required of him; whilst he that had received the two,
brought only two, and yet received no less a reward than the other. And
therefore the Apostle here also encourages the hearer on the same
ground, showing that gifts are bestowed not for the honor of one above
another, but for the work of the church, even as he says further on:
"For the perfecting of the saints unto the work of
ministering unto the building up of the body of Christ."
Hence it is that even he himself saith, "Woe is unto
me, if I preach not the Gospel." (1 Cor. ix. 16.) For example: he
received the grace of Apostleship, but for this very reason, "woe unto
him," because he received it: whereas thou art free from the danger.
"According to the measure."
What is meant by, "according to the measure"? It
means, "not according to our merit," for then would no one have
received what he has received: but of the free gift we have all
received. And why then one more, and another less? There is nothing to
cause this, he would say, but the matter itself is indifferent; for
every one contributes towards "the building." And by this too he shows,
that it is not of his own intrinsic merit that one has received more
and another less, but that it is for the sake of others, as God Himself
hath measured it; since he saith also elsewhere, "But now hath God set
the members each one of them in the body, even as it pleased Him." (1
Cor. xii. 18.) And he mentions not the reason, lest he should deject or
dispirit the hearers.
Ver. 8. "Wherefore he saith, When He ascended on
high, He led captivity captive, and gave gifts unto men."
As though he had said, Why art thou high-minded? The
whole is of God. The Prophet saith in the Psalm, "Thou hast received
gifts among men" (Ps. lxviii. 18), whereas the Apostle saith, "He gave
gifts unto men." The one is the same as the other.[3]
Ver. 9, 10. "Now this, He ascended, what is it, but
that He also descended into the lower parts of the earth? He that
descended, is the same also that ascended far above all the Heavens,
that He might fill all things."
When thou hearest these words, think not of a mere
removal from one place to another; for what Paul establishes in the
Epistle to the Philippians (Phil. ii. 5-8), that very argument[4] is he
also insisting upon here. In the same way as there, when exhorting them
concerning lowliness, he brings forward Christ as an example,
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so does he here also, saying, "He descended into the lower parts of the
earth." For were not this so, this expression which he uses, "He became
obedient even unto death" (Phil. ii. 8, 9), were superfluous; whereas
from His ascending, he implies His descent, and by "the lower parts of
the earth," he means "death," according to the notions of men; as Jacob
also said, "Then shall ye bring down my gray hairs with sorrow to the
grave." (Gen. xxxii. 48.) And again as it is in the Psalm, "Lest I
become like them that go down into the pit" (Ps. cxliii. 7), that is
like the dead. Why does he descant upon this region here? And of what
captivity does he speak? Of that of the devil; for He took the tyrant
captive, the devil, I mean, and death, and the curse, and sin. Behold
His spoils and His trophies.
"Now this, He ascended, what is it but that He also
descended?"
This strikes at Paul of Samosata and his school.[1]
"He that descended, is the same also that ascended
far above all the Heavens, that He might fill all things."
He descended, saith he, into the lower parts of the
earth, beyond which there are none other: and He ascended up far above
all things, to that place, beyond which there is none other. This is to
show His divine energy, and supreme dominion. For indeed even of old
had all things been filled.
Ver. 11, 12. "And He gave some to be apostles; and
some, prophets; and some, evangelists; and some, pastors and teachers;
for the perfecting of the saints, unto the work of ministering, unto
the building up of the body of Christ."
What he said elsewhere, "Wherefore also God hath
highly exalted Him" (Phil. ii. 9), that saith he also here. "He that
descended, is the same also that ascended." It did Him no injury that
He came down into the lower parts of the earth, nor was it any
hindrance to His becoming far higher than the Heavens. So that the more
a man is humbled, so much the more. is he exalted. For as in the case
of water, the more a man presses it downwards, the more he forces it
up; and the further a man retires to hurl a javelin, the surer his aim;
so is it also with humility. However, when we speak of ascents with
reference to God, we must needs conceive a descent first; but when with
reference to man, not at all so. Then he goes on to show further His
providential care, and His wisdom, for He who hath wrought such things
as these, who had such might, and who refused not to go down even to
those lower parts for our sakes, never would He have made these
distributions of spiritual gifts without a purpose. Now elsewhere he
tells us that this was the work of the Spirit, in the words, "In the
which the Holy Ghost hath made you bishops to feed the Church of
God."[2] And here he saith that it is the Son; and elsewhere that it is
God. "And He gave to the Church some apostles, and some prophets." But
in the Epistle to the Corinthians, he saith, "I planted, Apollos
watered; but God gave the increase." And again, "Now he that planteth
and he that watereth are one: but each shall receive his own reward
according to his own labor." (1 Cor. iii. 6-8.) So is it also here; for
what if thou bring in but little? Thou hast received so much. First, he
says, "apostles";[3] for these had all gifts; secondarily,
"prophets;" for there were some who were not indeed apostles, but
prophets, as Agabus; thirdly, "evangelists," who did not go about
everywhere, but only preached the Gospel, as Priscilla and Aquila;
"pastors and teachers," those who were entrusted with the charge of a
whole nation. What then? are the pastors and the teachers inferior?
Yes, surely; those who were settled and employed about one spot, as
Timothy and Titus, were inferior to those who went about the world and
preached the Gospel. However, it is not possible from this passage to
frame the subordination and precedence, but from another Epistle. "He
gave," saith he; thou must not say a word to gainsay it. Or perhaps by
"evangelists" he means those who wrote the Gospel.
"For the perfecting of the saints unto the work of
ministering, unto the building up of the body of Christ."[4]
Perceive ye the dignity of the office? Each one
edifies, each one perfects, each one ministers.
Ver. 13. "Till we all attain," he proceeds, "unto
the unity of the faith and of the knowledge of the Son of God, unto a
full-grown man, unto the measure of the stature of the fullness of
Christ."
By "stature" here he means perfect "knowledge"; for
as a man will stand firmly, whereas
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children are carried about and waver in mind so is it also with
believers.
"To the unity," saith he, "of the faith."
That is, until we shall be shown to have all one faith:
for this is unity of faith, when we all are one, when we shall all
alike acknowledge the common bond. Till then thou must labor to this
end. If for this thou hast received a gift, that thou mightest edify
others, look well that thou overturn not thyself, by envying another.
God hath honored thee, and ordained thee, that thou shouldest build up
another. Yea, for about this was the Apostle also engaged; and for this
was the prophet prophesying and persuading, and the Evangelist
preaching the Gospel, and for this was the pastor and teacher; all had
undertaken one common work. For tell me not of the difference of the
spiritual gifts; but that all had one work. Now when we shall all
believe alike then shall there be unity; for that this is what he calls
"a perfect man," is plain. And yet he elsewhere calls us "babes" (1
Cor. xiii. 11), even when we are of mature age; but he is there looking
to another comparison, for there it is in comparison with our future
knowledge that he there calls us babes. For having said, "We know in
part" (1 Cor. xiii. 9, 12), he adds also the word "darkly," and the
like: whereas here he speaks with reference to another thing, with
reference to changeableness, as he saith also elsewhere, "But solid
food is for full-grown men." (Heb. v. 14.) Do you see then also in what
sense he there calls them full-grown? Observe also in what sense he
calls men "perfect here, by the words next added, where he says,
"that we may be no longer children." That we keep, he means to say,
that little measure, which we may have received, with all diligence,
with firmness and steadfastness.
Ver. 14. "That we may be no longer."--The word, "no
longer," shows that they had of old been in this case, and he reckons
himself moreover as a subject for correction, and corrects himself. For
this cause, he would say, are there so many workmen, that the building
may not be shaken, may not be "carried about," that the stones may be
firmly fixed.[1] For this is the character of children, to be tossed to
and fro, to be carried about and shaken. "That we may be no longer,"
saith he, "children, tossed to and fro, and carried about with every
wind of doctrine, by the sleight of men, in craftiness, after the wiles
of error." "And carried about," saith he, "with every wind." He comes
to this figure of speech, to point out in how great peril doubting
souls are. "With every wind," saith he, "by the sleight of men, in
craftiness, after the wiles of error." The word "sleight"[2] means the
art of gamesters. Such are the "crafty," whenever they lay hold on the
simpler sort. For they also change and shift about everything. He here
glances also at human life.
Ver. 15, 16. "But speaking truth,"[3] saith he, "in
love, may grow up in all things into Him, which is the Head, even
Christ, from whom," (that is, from Christ,) "all the body filly framed
and knit together, through that which every joint supplieth, according
to the working in due measure of each several part, maketh increase of
the body unto the building up of itself in love."
He expresses himself with great obscurity, from his
desire to utter everything at once. What he means, however, is this. In
the same way as the spirit, or vital principle, which descends from the
brain, communicates the sensitive faculty which is conveyed through the
nerves, not simply to all the members, but according to the proportion
of each member, to that which is capable of receiving more, more, to
that which is capable of less, less, (for the spirit is the root or
source;) so also is Christ. For the souls of men being dependent upon
Him as members, His provident care, and supply of the spiritual gifts
according to a due proportion in the measure of every single member,
effects their increase. But what is the meaning of this, "by the touch
of the supply"?[4] that is to say, by the sensitive faculty.[5] For
that spirit which is supplied to the members from the head,
"touches,"[6] each single member, and thus actuates it. As though one
should say, "the body receiving the supply according to the proportion
of its several members, thus maketh the increase"; or, in other words,
"the members receiving the supply according to the proportion of their
proper measure, thus make increase"; or otherwise again thus, "the
spirit flowing plenteously from above, and touching[7] all the members,
and supplying them as each is capable of "receiving it, thus maketh
increase." But wherefore doth he add, "in love"? Because in no other
way is it possible for that Spirit to descend. For as, in case a band
should happen to be torn from the body, the spirit which pro-
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ceeds from the brain seeks the limb, and if it finds it not, does not
leap forth from the body, and fly about and go to the hand, but if it
finds it not in its place, does not touch it; so also will it be here,
if we be not bound together in love. All these expressions he uses as
tending to humility. For what, he seems to say, if this or that man
receives more than another? He has received the same Spirit, sent forth
from the same Head, effectually working in all alike, communicating
itself to all alike.
"Fitly framed and knit together."
That is, having great care bestowed upon it; for the
body must not be put together anyhow, but with exceeding art and
nicety, since if it gets out of place, it is no longer. So that each
must not only be united to the body, but also occupy his proper place,
since if thou shalt go beyond this, thou art not united to it, neither
dost thou receive the Spirit. Dost thou not see, that in those
dislocations of the bones which take place in any accident, when a bone
gets out of its proper place and occupies that of another, how it
injures the whole body, and oftentimes will produce, death? So that
sometimes it will be found to be no longer worth preserving. For many
in many cases will cut it off, and leave a void in its place; because
everywhere what is in excess is an evil. And so again with the
elements, if they lose their proper proportion and be in excess, they
impair the whole system. This is the meaning of the being "fitly framed
and knit together." Consider then of how vast importance it is, that
each should remain in his own proper place, and not encroach on another
which in nowise appertains to him. Thou puttest the members together,
He supplieth them from above. For as there are in the body such
recipient organs, as we have seen, so is it also with the Spirit, the
whole root or source being from above. For example, the heart is the
recipient of the breath, the liver of the blood, the spleen of the
bile, and the other organs, some of one thing, others of another, but
all these have their source from the brain. So also hath God done,
highly honoring man, and being unwilling to be far from him, He hath
made Himself indeed the source of his dependence, and hath constituted
them fellow-workers with Himself; and some He hath appointed to one
office, and others to another. For example, the Apostle is the most
vital vessel of the whole body, receiving everything from Him; so that
He maketh eternal life to run through them to all, as through veins and
arteries, I mean through their discourse. The Prophet foretells things
to come, whilst He alone ordereth the same; Thou puttest the members
together,[1] but He supplies them with life, "For the perfecting of the
saints, for the work of the ministry." Love builds up, and makes men
cleave one to another, and be fastened and fitted together.
Moral. If therefore we desire to have the benefit of
that Spirit which is from the Head, let us cleave one to another. For
there are two kinds of separation from the body of the Church; the one,
when we wax cold in love, the other, when we dare commit things
unworthy of our belonging to that body; for in either way we cut
ourselves off from the "fullness of Christ." But if we are appointed to
build up others also, what shall not be done to them who are first to
make division? Nothing will so avail to divide the Church as love of
power. Nothing so provokes God's anger as the division of the Church.
Yea, though we have achieved ten thousand glorious acts, yet shall we,
if we cut to pieces the fullness of the Church, suffer punishment no
less sore than they who m. angled His body. For that indeed was brought
to pass for the benefit of the world, even though it was done with no
such intention; whereas this produces no advantage in any case, but the
injury is excessive. These remarks I am addressing not to the governors
only, but also to the governed. Now a certain holy man said what might
seem to be a bold thing; yet, nevertheless, he spoke it out. What then
is this? He said, that not even the blood of martyrdom can wash out
this sin? For tell me for what dost thou suffer as a martyr? Is it not
for the glory of Christ? Thou then that yieldest up thy life for
Christ's sake, how dost thou lay waste the Church, for whose sake
Christ yielded up His life? Hear what Paul saith, "I am not meet to be
called an Apostle (1 Cor. xv. 9), because I persecuted the Church of
God and made havoc of it." (Gal. i. 13.) This injury is not less than
that received at the hands of enemies, nay, it is far greater. For that
indeed renders her even more glorious, whereas this, when she is warred
upon by her own children, disgraces her even before her enemies.
Because it seems to them a great mark of hypocrisy, that those who have
been born in her, and nurtured in her bosom, and have learned perfectly
her secrets, that these should of a sudden change, and do her enemies'
work.
I mean these remarks for those who give
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themselves up indiscriminately to the men who are dividing the Church.
For if on the one hand those men have doctrines also contrary to ours,
then on that account further it is not right to mix with them: if, on
the other hand, they hold the same opinions, the reason for not mixing
with them is greater still. And why so? Because then the disease is
from lust of authority. Know ye not what was the fate of Korah, Dathan,
and Abiram? (Num. xvi. 1-35.) Of them only did I say? Was it not also
of them that were with them? What wilt thou say? Shall it be said,
"Their faith is the same, they are orthodox as well as we"? If so, why
then are they not with us? There is "one Lord, one faith, one baptism."
If their cause is right, then is ours wrong; if ours is right, then is
theirs wrong. "Children," saith he, "tossed to and fro, and carried
about with every wind." Tell me, dost thou think this is enough, to say
that they are orthodox? Is then the ordination[1] of clergy[2] past and
done away? And what is the advantage of other things,[3] if this be not
strictly observed? For as we must needs contend for the faith; so must
we for this also. For if it is lawful for any one, according to the
phrase of them of old, "to fill his hands,"[4] and to become. a priest,
let all approach to minister. In vain has this altar been raised, in
vain the fullness of the Church, in vain the number of the priests. Let
us take them away and destroy them. "God forbid!" ye will say. You are
doing these things, and do ye say, "God forbid"? How say ye, "God
forbid," when the very things are taking place? I speak and testify,
not looking to my own interest, but to your salvation. But if any one
be indifferent, he must see to it himself: if these things are a care
to no one else, yet are they a care to me. "I planted," saith he,
"Apollos watered, but God gave the increase." (1 Cor. iii. 6.) How
shall we bear the ridicule of the Greeks? For if they reproach us on
account of our heresies, what will they not say of these things? "If
they have the same doctrines, if the same mysteries, wherefore does a
ruler in one Church invade another? See ye," say they, "how all things
amongst the Christians are full of vainglory? And there is an ambition
among them, and hypocrisy. Strip them," say they, "of their numbers,
and they are nothing. Cut out the disease, the corrupt multi-rode."
Would ye have me tell what they say of our city, how they accuse us on
the score of our easy compliances? Any one, say they, that chooses may
find followers, and would never be at a loss for them. Oh, what a sneer
is that, what a disgrace are these things! And yet the sneer is one
thing, the disgrace is another. If any amongst us are convicted of
deeds the most disgraceful, and are about to meet with some penalty,
great is the alarm, great is the fear on all sides, lest he should
start away, people say, and join the other side. Yea, let such an one
start away ten thousand times, and let him join them. And I speak not
only of those who have sinned, but if there be any one free from
offense, and he has a mind to depart, let him depart. I am grieved
indeed at it, and bewail and lament it, and am cut to the very heart,
as though I were being deprived of one of my own limbs; and yet I am
not so grieved, as to be compelled to do anything wrong through such
fear as this. We have "not lordship over your faith" (2 Cor. i. 24),
beloved, nor command we these things as your lords and masters. We are
appointed for the teaching of the word, not for power, nor for absolute
authority. We hold the place of counselors to advise you. The counselor
speaks his own sentiments, not forcing the hearer, but leaving him full
master of his choice upon what is said; in this case alone is he
blameable, if he fail to utter the things which present themselves. For
this cause do we also say these things, these things do we assert, that
it may not be in your power in that day to say, "No one told us, no one
gave us commandment, we were ignorant, we thought it was no sin at
all." Therefore I assert and protest, that to make a schism in the
Church is no less an evil than to fall into heresy. Tell me, suppose a
subject of some king, though he did not join himself to another king,
nor give himself to any other, yet should take and keep hold of his
king's royal purple, and should tear it all from its clasp, and rend it
into many shreds; would he suffer less punishment than those who join.
themselves to the service of another? And what, if withal he were to
seize the king himself by the throat and slay him, and tear his body
limb from limb, what punishment could he undergo, that should be equal
to his deserts? Now if in doing this toward a king, his fellow-servant,
he would be committing an act too great for any punishment to reach; of
what hell shall not he be worthy who slays Christ, and plucks Him limb
from limb? of that one which is threatened? No, I think not, but of
another far more dreadful.
Speak, ye women, that are present,--for this
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generally is a failing of women,[1]--relate to them that are absent
this similitude which I have made; startle them. If any think to grieve
me and thus to have their revenge, let them be well aware that they do
these things in vain. For if thou wishest to revenge thyself on me, I
will give thee a method by which thou mayest take vengeance without
injury to thyself; or rather without injury it is not possible to
revenge thyself, but at all events with less injury. Buffet me, woman,
spit upon me, when thou meetest me in the public way, and aim blows at
me. Dost thou shudder at hearing this? When I bid thee buffet me, dost
thou shudder, and dost thou tear thy Lord and Master and not shudder?
Dost thou pluck asunder the limbs of thy Lord and Master, and not
tremble? The Church is our Father's house. "There is one body, and one
Spirit." But dost thou wish to revenge thyself on me? Yet stop at me.
Why dost thou revenge thyself on Christ in my stead? nay, rather, why
kick against the nails? In no case indeed is revenge good and right,
but to assault one when another has done the wrong is far worse. Is it
I that wronged you? Why then inflict pain on Him who hath not wronged
you? This is the very extreme of madness. I speak not in irony what I
am about to say, nor without purpose, but as I really think and as I
feel. I would that every one of those who with you are exasperated
against me, and who by this exasperation are injuring themselves, and
departing elsewhere, would direct his blows at me in my very face,
would strip me and scourge me, be his charge against me just or unjust,
and let loose his wrath upon me, rather than that they should dare to
commit what they now dare. If this were done, it were nothing; nothing,
that a man who is a mere nothing and of no account whatever, should be
so treated. And besides, I, the wronged and injured person, might call
upon God, and He might forgive you your sins. Not because I have so
great confidence; but because when he who has been wronged, entreats
for him who has done the wrong, he gains great confidence. "If one man
sin against another," it is said, "then shall they pray for him "a (1
Sam. ii. 25); and if I were unable, I might seek for other holy men,
and entreat them, and they might do it. But now whom shall we even
entreat, when God is outraged by us?
Mark the consistency; for of those who belong to
this Church, some never approach to communicate at all, or but once in
the year, and then without purpose, and just as it may happen; others
more regularly indeed, yet they too carelessly and without purpose, and
while engaged in conversation, and trifling about nothing: whilst those
who, forsooth, seem to be in earnest, these are the very persons who
work this mischief. Yet surely, if it is for these things ye are in
earnest, it were better that ye also were in the ranks of the
indifferent; or rather it were better still, that neither they should
be indifferent, nor you such as ye are. I speak not of you that are
present, but of those who are deserting from us. The act is adultery.
And if ye bear not to hear these things of them, neither should ye of
us. There must be breach of the law either on the one side or the
other. If then thou hast these suspicions concerning me, I am ready to
retire from my office, and resign it to whomsoever ye may choose. Only
let the Church be one. But if I have been lawfully made and
consecrated, entreat those who have contrary to the law mounted the
episcopal throne to resign it.
These things I have said, not as dictating to you,
but only to secure and protect you. Since every one of you is come to
age, and will have to give account of the things which he has done, I
entreat you not to cast the whole matter on us, and consider yourselves
to be irresponsible, that ye may not go on fruitlessly deceiving
yourselves, and at last bewail it. An account indeed we shall have to
give of your souls; but it will be when we have been wanting on our
part, when we fail to exhort, when we fail to admonish, when we fail to
protest. But after these words, allow even me to say that "I am pure
from the blood of all men" (Acts xx. 26); and that "God will deliver my
soul." (Ezek. iii. 19, 21.) Say what ye will, give a just cause why ye
depart, and I will answer you. But no, ye will not state it. Wherefore
I entreat you, endeavor hence-forward both to resist nobly and to bring
back those who have seceded, that we may with one accord lift up
thanksgiving to God; for to Him belongs the glory for ever and ever.
Amen.
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HOMILY XII.
EPHESAINS iv. 17.
"This I say therefore and testify in the Lord, that ye no longer walk
as the Gentiles also walk, in the vanity of their mind, bring darkened
in their understanding."
IT is the duty of the teacher to build up and
restore the souls of his disciples, not only by counselling and
instructing them, but also by alarming them, and delivering them up to
God. For when the words spoken by men as coming from fellow-servants
are not sufficient to kindle the soul, it then becomes necessary to
make over the case to God. This accordingly Paul does also; for having
discoursed(1) concerning lowliness, and concerning unity, and
concerning our duty not to rise up one against another, hear what he
says. "This I say therefore, and testify in the Lord, that ye no longer
walk as the Gentiles also walk." He does not say, "That ye henceforth
walk not as ye are now walking," for that expression would have struck
too hard. But he plainly indicates the same thing, only he brings his
example from others. And so in writing to the Thessalonians, he does
this very same thing, where he says, "Not in the passion of lust even
as the Gentiles which know not God." (1 Thess. iv. 5.) Ye differ from
them, he means to say, in doctrine, but that is wholly God's work: what
I require on your path is the life and the course of behavior that is
after God. This is your own. And I call the Lord to witness what I have
said, that I have not shrunk, but have told you how ye ought to walk.
"In the vanity," saith he, "of their mind." What is vanity of mind? It
it the being bused about vain things. And what are those vain things,
but all things in the present life? Of which the Preacher saith,
"Vanity of vanities, all is vanity." (Eccles. i. 2.) But a man will say
If they be vain and vanity, wherefore were they made? If they are God's
works, how are they vain? And great is the dispute concerning these
things. But hearken, beloved: it is not the works of God which he calls
vain; God forbid! The Heaven! is not vain the earth is not vain,--God
forbid!--nor the sun, nor the moon and stars, nor our own body. No, all
these are "very good." (Gen. i. 31.) But what is vain? Let us hear the
Preacher himself, what he saith; "I planted me vineyards, I gat me men
singers and women singers, I made me pools of water, I had great
possession of herds and flocks, I gathered me ago silver and gold, and
I saw that these are vanity." (Eccles. ii. 4-8.) And again, "Vanity of
vanities, all things are vanity." (Eccles. xii. 8.) Hear also what the
Prophet saith, "He healpeth up riches, and knoweth not who shall gather
them." (Ps. xxxix. 6.) Such is "vanity of vanities" your splendid
buildings, your vast and overflowing richest, the herds of slaves that
bustle along the public square, your pomp and vainglory, your high
thoughts, and your ostentation.(2) For all these are vain; they came
not from the hand of God, but are of our own creating. But why then are
they vain? Because they have no useful end. Riches are vain when they
are spent upon in luxury; but they cease to be vain when they are
"dispersed and given to the needy." (Ps. cxii. 9.) But when thou hast
spent them upon luxury, let us look at the end of them, what it
is;--grossness of body, flatulence, pantings, fullness of belly,
heaviness of head, softness of flesh, feverishness, enervation; for as
a man who shall draw into a leaking vessel labors in vain, so also does
the one who lives in luxury and self-indulgence draw into a leaking
vessel. But again that is called "vain," which is expected indeed to
contain something, but contains it not;--that which men call empty, as
when they speak of "empty hopes." And generally that is called "vain,"
which is bare and purposeless, which is of no use. Let us see then
whether all human things are not of this sort. "Let us eat and drink,
for tomorrow we die?" (1 Cor. xv. 32.) What then, tell me, is the end?
Corruption. Let us put on clothing and raiment. And what is the result?
Nothing. Such are the lives of the Greeks. They philosophized, but in
vain. They made a show of a life of hardship, but of mere hardship, not
looking to any beneficial end, but to vainglory, and to honor from the
many. But what is the honor of the many? It is nothing, for if they
themselves which render the honor perish, much more does the honor. He
that renders honor to another, ought first to render it to himself; for
if he gain not honor for him-
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self, how can he ever render it to another? Whereas now we seek even
honors from vile and despicable characters, themselves dishonorable,
and objects of reproach. What kind of honor then is this? Perceive ye,
how that all things are "vanity of vanities"? Therefore, saith he, "in
the vanity of their mind."
But further, is not their religion of this sort, wood and
stone? He hath made the sun to shine for a lamp to light us. Who will
worship his own lamp? The sun supplies us with light, but where he
cannot, a lamp can do it. Then why not worship thy lamp? "Nay," one
will say, "I worship the fire." Oh, how rediculous! So great is the
absurdity, and yet look again at another absurdity. By extinguish the
object of thy worship? Why destroy, why annihilate thy god? Wherefore,
dost thou not suffer thy house to be filled with him? For if the fire
be god, let him feed upon thy body. Put not thy god under the bottom of
thy kettle, or thy cauldron.(1) Bring him into thy inner chambers bring
him within thy silken draperies. Whereas not only dost thou not bring
him in, but if by any accident he has found entrance, thou drivest him
out from every place, thou callest everybody together, and, as though
some wild beast had entered, thou weepest and wailest, and callest the
presence of thy god an overwhelming calamity. I have a God, and I do
all I can to enshrine Him in my bosom, and I deem it my true bliss, not
when He visits my dwelling, but when I can draw Him even to my heart.
Do thou too draw the fire to thee heart. This is folly and vanity. Fire
is good for use, not for adoration; good for ministration and for
service, to be my slave, not to be my master. It was made for me, not I
for it. If thou art a worshiper of fire, why recline upon thy couch
thyself, and order thy cook to stand before thy god? Take up the art of
cookery thyself, become a baker if thou wilt, or a coppersmith, for
nothing can be more honorable than these arts, since these are they
that thy god visits. Why deem that art a disgrace, where thy god is all
in all? Why commit it to thy slaves, and not be ambitious of it
thyself? Fire is good, inasmuch as it is the work of a good Creator,
but it is not God. It is the work of God, it was not called God. Seest
thou not how ungovernable is its nature;--how when it lays hold on a
building it stops nowhere? But if it seizes anything continuous, it
destroys all; and, except the hands of workmen or others quench its
fury, it knows not friends nor foes, but deals with all alike. Is this
then your god, and are ye not ashamed? Well indeed does he say, "in the
vanity of their mind."
But the sun, they say, is God. Tell me, how and
wherefore. Is it that he sheds abundance of light? Yet dost thou not
see him overcome by clouds, and in bondage to the necessity of nature,
and eclipsed, and hidden by the moon? And yet the cloud is weaker than
the sun; but still it often gains the mastery of him. And this indeed
is the work of God's wisdom. God must needs be all sufficient: but the
sun needs many things; and this is not like a god. For he requires air
to shine in, and that, too, thin air; since the air, when it is greatly
condensed, suffers not the rays to pass through it. He requires also
water, and other restraining power, to prevent him from consuming. For
were it not that fountains, and lakes, and rivers, and seas, formed
some moisture by the emission of their vapor, there would be nothing to
prevent an universal conflagration. Dost thou see then, say ye, that he
is a god? What folly, what madness! A god, say ye, because he has power
to do harm. Nay, rather, for this very reason is he no god, because
where he does harm he needs nothing; whereas where he does good, he
requires many things besides. Now to do harm, is foreign to God's
nature; to do good, is His property. Where then the reverse is the
case, how can he be God? Seest thou not that poisonous drugs injure,
and need nothing; but when they are to do good, need many things? For
thy sake then b he such as he is, both good, and powerless; good, that
thou mayest acknowledge his Lord; and powerless, that thou mayest not
say that he is lord. "But," say they, "he nourishes the plants and the
seeds." What then, at that rate is not the very dung a god? for even
that also nourishes. And why not at that rate the scythe as well, and
the hands of the husbandman? Prove to me that the sun alone does the
work of nourishing without needing the help of either earth, or water,
or tillage; but let the seeds be sown, and let him shed forth his rays,
and produce the ears of corn. But now if this work be not his alone,
but that of the rains also, wherefore is not the water a god also? But
of this I speak not yet. Why is not the earth too a god, and why not
the dung, and the hoe? Shall we then, tell me, worship all? Alas, what
triffling! And indeed rather might the ear of corn be produced without
sun, than without earth and water; and so with plants and all other
things. Were there no each, none of these things could ever appear. And
if any one, as children and women do, were to put some earth into a
pot, and to fill up the pot with a quantity of dung, and to place it
under the roof, plants, though they may be weak ones, will be produced
from it. So that the contribution of the each and of the dung is
greater, and these therefore we ought to worship rather than the
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sun. He requires the sky, he requires the air, he requires these
waters, to prevent his doing harm,to be as bridles to curb the
fierceness of his power, and to restrain him from letting loose his
rays over the world, like some furious horse. And now tell me, where is
he at night? Whither has your god token his departure? For this is not
like a god, to be circumscribed and limited. This is in fact the
property of bodies only. But, say they, there is some sort of power
residing in him, and he has motion. Is this power then, I pray you,
itself God? Why then is it insufficient in itself, and why does it not
restrain the fire? For again, I come to the same argument. But what is
that power? Is it productive of light, or does it by the sun give
light, though of itself possessing none of these qualities? If so, then
is the sun superior to it. How far shall we unwind this maze?
Again, what is water? is not that too, they say, a
god? This again is a matter of truly absurd disputation. Is that not a
god, they say, which we make use of for so many purposes? And so again,
in like manner, of the earth. Truly "they walk in the vanity of their
mind, being darkened in their understanding."
But these words he is now using concerning life and
conduct. The Greeks are fornicators and adulterers. Of course. They who
paint to themselves such gods as these,(1) will naturally do all these
things; and if they can but escape the eyes of men, there is no one to
restrain them. For what will avail the argument of a resurrection, if
it appear to them a mere fable? Yea, and what that of the torments of
hell?--they too are but a fable. And mark the Satanic notion. When they
are told of gods who are fornicators, they deny that these are fables,
but believe them. Yet whenever any shall discourse to them of
punishment, "these," they say, "are poets, men who turn everything into
fable, that man's happy condition may be on all sides overturned."
But the philosophers, it is said, discovered
something truly grand, and far better than these. How? They who
introduced fate, and who tell us that nothing is providential, and that
there is no one to care for anything, but that all things consist of
atoms?(2) Or, others again who say that God is a body? Or who, tell me,
are they? Are they those who would turn the souls of men into the souls
of dogs, and would pervade mankind that one was once a dog, and a lion,
and a fish? How long will ye go on and never cease trifling, "being
darkened in the understanding"? for they say and do all things as
though they were indeed in the dark, both in those things which concern
doctrine, and those which concern fife and conduct; for the man who is
in darkness sees none of the things which lie before him, but
oftentimes when he sees a rope, he will take it for a live serpent;(3)
or again, if he is caught by a hedge, he will think that a man or an
evil spirit has hold of him, and great is the alarm, and great the
perturbation. Such aS these are the things they fear. "There were they
in great fear," it saith, "where no fear was" (Ps. liii. 5); but the
things which they ought to fear, these they fear not. But just as
children in their nurse(1) arms thrust their hands incautiously into
the fire, and boldly into the candle also, and yet are scared at a man
clothed in sackcloth; just so these Greeks, as if they were really
always children, (as some one also amongst themselves has said,(4) the
Greeks are always children,) fear those things that are no sins, such
as filthiness of the body, the pollution of a funeral,(5) a bed, or the
keeping of days, and the like: whereas those which are really sins,
unnatural lust, adultery, fornication, of these they make no account at
all. No, you may see a man washing himself from the pollution of a dead
body, but from dead works never; and, by the crowing of a single cock.
"So darkened are they in their understanding." Their soul is filled
with all sorts of terrors. For instance: "Such a person," one will say,
"was the first who met me, as I was going out of the house"; of course
ten thousand evils must certainly ensue. At another time, "the wretch
of a servant in giving me my shoes,(6) held out the left shoe
first,"--terrible mishaps and mischiefs! "I myself in coming out set
forth with the left foot foremost "; and this too is a token of
misfortune. And these are the evils that occur about the house. Then,
as I go out, my right eye shoots up from beneath. This is a sure sign
of tears. Again the women, when the reeds strike against the standards,
and ring, or when they themselves are scratched by the shuttle, turn
this also into a sign. And again, when they strike the web with the
shuttle, and do it with some vehemence, and then the reeds on the top
from the intensity of the blow strike against the standards and ring
this again they make a sign, and ten thousand things besides, deserving
of ridicule. And so if an ass should bray, or a
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cock should crow, or a man should sneeze, or whatever else may happen,
like men bound with ten thousand chains, or, as I was saying, like men
confined in the dark, they suspect everything, and are more slavish
than all the slaves in the world.(1)
But let it not be so with us. But scorning all these
things, as men living in the light, and having our citizenship in
Heaven, and having nothing in common with earth, let us regard but one
thing as terrible, that is, sin, and offending against God. And if
there be not this, let us scorn all the rest, and him that brought them
in, the Devil. For these things let us give thanks to God. Let us be
diligent, not only that we ourselves be never caught by this slavery,
but if any of those who are dear to us have been caught, let us break
his bonds asunder, let us release him from this most bitter and
contemptible captivity, let us make him free and unshackled for his
course toward Heaven, let us raise up his flagging wings, and teach him
to be wise for life and doctrine's sake. Let us give thanks to God for
all things. Let us beseech Him that He will not declare us unworthy of
the gifts offered to us, and let us ourselves withal endeavor to
contribute our own part, that we may teach not only by speaking, but by
acting also. For thus shall we be able to attain His unnumbered
blessings, of which God grant we may all be counted worthy, in Christ
Jesus our Lord with whom, to the Father and the Holy Ghost together, be
glory, might, and honor, now, henceforth, and for ever and ever. Amen.
HOMILY XIII.
EPHESIANS iv. 17-19.
"This I say therefore, and testify in the Lord, that ye no longer walk
as the Gentiles also walk, in the vanity of their mind, being darkened
in their understanding, alienated from the life of God, because
of the ignorance that is in them, because of the hardening of their
heart: who being past feeling, gave themselves up to lasciviousness, to
work all uncleanness with greediness."
THESE words are not addressed to the
Ephesians only, but are now addressed also to you; and that, not from
me, but from Paul; or rather neither from me nor from Paul, but from
the grace of the Spirit. And we then ought so to feel, as though that
grace itself were uttering them. And now hear what it saith. "This I
say therefore, and testify in the Lord, that ye no longer walk as the
Gentiles also walk in the vanity of their mind, being darkened in their
understanding, alienated from the life of God because of the ignorance
that is in them, because of the hardening of their heart." If then it
is ignorance, if it is hardening, why blame it?(2) if a man is
ignorant, it were just, not that he should be ill-treated for it, nor
be blamed, but that he should be informed of those things of which he
is ignorant. But mark how at once he cuts them off from all excuse.
"Who bring past feeling" saith he, "gave themselves up to
lasciviousness, to work all uncleanness with greediness but ye did not
so learn Christ." Here he shows us, that the cause of their hardening
was their way of life, and that their life was the consequence of their
own indolence and want of feeling.
"Who bring past feeling,"(3) saith he, "gave themselves
up."
Whenever then ye hear, that "God gave them up unto a
reprobate mind" (Rom. i. 28), remember this expression, that "they gave
themselves up." If then they gave themselves over, how did God give
them over? and if again God gave them over, how did they give
themselves over? Thou seest the seeming contradiction. The word, "gave
them over," then, means this, He permitted(4) them to be given over.
Seest thou, that the impure life is the ground for like doctrines also?
"Every one," saith the Lord, "that doeth ill hateth the light, and
cometh not to the light." (John iii. 20.) For how could a profligate
man, one more immersed in the practice of indiscriminate lewdness than
the swine(5) that wallow in the mire, and who is a lover of money, and
has not so much as any desire after temperance, enter upon a life like
this? They made the thing, saith he, their "work."(6) Hence their
"hardening" (ver. 19), hence the "darkness of their understand-
113
ing." There is such a thing as bring in the dark, even while the light
is shining, when the eyes are weak; and weak they become, either joy
the influx of ill humors, or by superabundance of rheum. And so surely
is it also here; when the strong current of the affairs of this life
overwhelms the perceptive power of the understanding, it is thrown into
a state of darkness. And in the same way as if we were placed in the
depths under water, we should be unable to see the sun through the
quantity of water lying, like heart takes place, that is, an
insensibility, whenever there is no fear to agitate the soul. "There is
no fear of God," it saith, "before his eyes" (Ps. xxxvi. 1); and again,
"The fool hath said in his heart, There is no God." (Ps. xiv. 1.) Now
blindness arises from no other cause than from want of feeling; this
dogs the channel; for whenever the fluids are curdled and collected
into one place, the limb becomes dead and void of feeling; and though
thou burn it, or cut it, or do what thou wilt with it, still it feels
not. So is it also with those persons, when they have once given
themselves over to lasciviousness: though thou apply the word to them
like fire, or steel, yet noting touches, nothing reaches them; their
limb is utterly dead. And unless thou canst remove the insensibility,
so as to touch the healthy members, everything thou doest is vain.
"With greediness," saith he.
Here he has most completely token away their excuse;
for it was in their power, if at least they chose it, not to be
"greedy,"(1) nor to be "lascivious," nor gluttonous, and yet to enjoy
their desires. It was in their power to partake in moderation(1) of
riches, and even of pleasure and of luxury; but when they indulged the
thing immoderately,(1) they destroyed all.
"To work all uncleanness," saith he.
Ye see how he strips them of all excuse by speaking
of "working uncleanness." They did not sin, he means, by making a false
step, but they worked out these horrid deeds, and they made the thing a
matter of study. "All uncleanness"; uncleanness is all adultery,
fornication, unnatural lust, envy, every kind of profligacy and
lasciviousness.
Ver. 20, 21. "But ye did not so learn Christ," he
continues, "if so be that ye heard Him, and were taught in Him even as
truth is in Jesus."
The expression, "If so be that ye heard Him," is not
that of one doubting, but of one even strongly affirming: as he also
speaks elsewhere, "If so be that it is a righteous thing with God to
recompense affliction to them that afflict you." (2 Thess. i. 6.) That
is to say, It was not for these purposes that "ye learned Christ."
Ver. 22. "That ye put away as concerning your former
manner of life, the old man."
This then surely is to learn Christ, to live
rightly; for he that lives wickedly knows not God, neither is known of
Him; for hear what he saith elsewhere, "They profess that they know
God, but by their works they deny Him." (Tit. i. 16.)
"As truth is in Jesus; that ye put away as
concerning your former manner of life, the old man."
That is to say, It was not on these terms that thou
enteredst into covenant. What is found among us is not vanity, but
truth. As the doctrines are true, so is the life also. Sin is vanity
and falsehood; but a right life is truth. For temperance is indeed
truth, for it has a great end; whereas profligacy ends in nothing.
"Which waxeth corrupt," saith he, "after the lusts
of deceit." As his lusts became corrupt, so himself also. How then do
his lusts become corrupt? By death alI things are dissolved; for hear
the Prophet, how he saith, "In that very day his thoughts perish." (Ps.
cxlvi. 4.) And not by death only, but by many things besides; for
instance, beauty, at the advance of either disease or old age,
withdraws and dies away, and suffers corruption. Bodily vigor again is
destroyed by the same means; nor does luxury itself afford the same
pleasure in old age, as is evident from the case of Barzillai:(2) the
history, no doubt, ye know. Or again, in another sense, lust corrupts
and destroys the old man; for as wool is destroyed by the very same
means by which it is produced, so likewise is the old man. For
love of glory destroys him, and pleasures will often destroy him, and
"lust" will utterly "deceive" him. For this is not really pleasure but
bitterness and deceit, all pretense and outward show. The surface,
indeed, of the things is bright, but the things themselves are only
full of misery and extreme wretchedness, and loath-someness, and utter
poverty. Take off the mask, and lay bare the true face, and thou shalt
see the cheat, for cheat it is, when that which is, appears not, and
that which is not, is displayed. And it is thus that impositions are
effected.
The Apostle delineates for us four men.(3) Of these
I shall give an explanation. In this place he mentions two, speaking
thus, "Putting away
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the old man, be ye renewed in the spirit of your mind, and put on the
new man." And in the Epistle to the Romans, two more, as where he
saith, "But I see a different law in my members warring against the law
of my mind, and bringing me into captivity under the law of sin which
is in my members." (Rom. vii. 23.) And "old man" to the "outer main"
However, three of these four were subject to corruption. Or rather
there are three, the new man the old, and this, man in his substance
and nature.(1)
Ver. 23. "And that ye be renewed," saith he, "in the
spirit of your mind."
In order that no one may suppose that, whereas he
speaks of old and new, he is introducing a different person, observe
his expression, "That ye be renewed." To be renewed is, when the
selfsame thing which has grown old is renewed, Changed from one thing
into the other. So that the subject indeed is the same, but the change
is in that which is accidental. Just as the body indeed is the same,
and the change in that which is accidental, so is it here. How then is
the renewal to take place? "In the spirit of your mind," saith he.
Whosoever therefore has the Spirit, will perform no old deed, for the
Spirit will not endure old deeds. "In the spirit," saith he, "of your
mind," that is, in the spirit which is in your mind.(2)
Ver. 24. "And put on the new man."
Seest thou that the subject is one, but the clothing
is twofold, that which is put off, and that which is put on? "The new
man," he continues, "which after God hath been created in righteousness
and holiness of truth." Now wherefore does he call virtue a man? And
wherefore vice, a man? Because a man cannot be shown without acting; so
that these things, no less than nature, show a man, whether he be good
or evil. Now as to undress one's self and to dress one's self is easy,
so may we see it is with virtue and vice. The young man is strong;
wherefore let us also become strong for the performance of good
actions. The young man has no wrinkle, therefore neither should we
have. The young man wavers not, nor is he easily taken with diseases,
therefore neither should we be.
Observe here how he calls this realizing of virtue,
this bringing of it into being from nothing, a "creation." But what?
was not that other former creation after God? No, in no wise, but after
the devil. He is the sole creator of sin.
How is this? For man is created henceforth, not of
water, nor of each, but "in righteousness and holiness of truth." What
is this? He straightway created him, he means, to be a son: for this
takes place from Baptism. This it is which is the reality," in
righteousness and holiness of truth." There was of old a righteousness,
there was likewise a holiness with the Jews. Yet was that righteousness
not in truth, but in figure. For the being clean in body was a type of
purity, not the truth of purity; was a type of righteousness, not the
truth of righteousness. "In righteousness," saith he, "and holiness,"
which are "of truth."
And this expression is used with reference to
falsehood; for many there are, who to them that are without, seem to be
righteous, yet are false. Now by righteousness is meant universal
virtue. For hearken to Christ, how He saith, "Except your righteousness
shall exceed the righteousness of the scribes and Pharisees, ye shall
in nowise enter into the kingdom of heaven." (Matt. v. 20.) And again,
he is called righteous, who has no charge against him; for so even in
courts of justice we say that that man is righteous, who has been
unrighteously treated, and has not done unrighteously in return. If
therefore we also before the terrible Tribunal shall be able to appear
righteous one towards another, we may meet with some lovingkindness.
Toward God indeed it is impossible we should appear so, whatever we may
have to show. For everywhere He overcometh in what is righteous, as the
Prophet(3) also saith, "That Thou mightest prevail when Thou comest
into judgment." But if we violate not what is righteous towards each
other, then shall we be righteous. If we shall be able to show that we
have been treated unrighteously, then Shall we be righteous.
How does he say to them who are already clothed,
"put on"? He is now speaking of that clothing which is from life and
good works. Before, the clothing was from Baptism, whereas now it is
from the daily life and from works; no longer "after the lusts of
deceit," but "after God." But what means the word "holy"? It is that
which is pure, that which is due; hence also we use the word of the
last duty in the case of the departed, as much as to say, "I owe them
nothing further, I have nothing else to answer
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for." Thus it is usual for us to say, "I have acquitted myself of all
obligations,"[1] and the like, meaning, "I owe nothing more."
Moral. Our part then is, never to put off the
garment of righteousness, which also the Prophet calls, "the garment of
salvation" (Isa. lxi. 10), that so we may be made like unto God. For He
indeed hath put on righteousness. This garment let us put on. Now the
word, "put on," plainly declares nothing else, than that we should
never at all put it off. For hear the Prophet, where he saith, "He
clothed himself also with cursing as with his garment, and it came into
his inward parts." (Ps. cix. 18.) And again, "Who coverest Thyself with
light as with a garment." (Ps. civ. 2.) And again, it is usual with us
to speak concerning men, such an one has "put on" such an one. So then
it is not for one day, nor for two, nor for three, but he would have us
ever arrayed in virtue, and never stripped of this garment. For a
man is not so disfigured when he is stripped of his clothing, as when
he is stripped of his virtue. In the former case his
fellow-servants behold his nakedness, in the latter his Lord and the
Angels If ever thou happen to see any one going out naked through the
public square, tell me, art thou not distressed? When then thou goest
about stripped of this garment, what shall we say? Seest not those
beggars whom we are wont to call strollers,[2] how they roam about, how
we pity even them? And yet nevertheless they are without excuse. We do
not excuse them when they have lost their clothes by gaming; and how
then, if we lose this garment, shall God pardon us? For whenever the
devil sees a man stripped of his virtue, he straightway disguises and
disfigures his face, and wounds him, and drives him to great straits.
Let us strip ourselves of our riches, that we be not
stripped of righteousness. The garb of wealth mars this garment. It is
a robe of thorns. Thorns are of this nature; and the more closely they
are wrapped around us, the more naked are we made. Lasciviousness
strips us of this garment; for it is a fire, and the fire will
consume this garment. Wealth is a moth; and as the moth eats through
all things alike, and spares not even silken garments, so does this
also. All these therefore let us put off, that we may become righteous,
that we may "put on the new man." Let us keep nothing old, nothing
outward, nothing that is "corrupt." Virtue is not toilsome, she is not
difficult to attain. Dost thou not see them that are in the mountains?
They forsake both houses, and wives, and children, and all
preëminence, and shut themselves away from the world, and clothe
themselves in sackcloth, and strew ashes beneath them; they wear
collars hung about their necks, and have pent themselves up in a narrow
cell.[3] Nor do they stop here, but torture themselves with fastings
and continual hunger. Did I now enjoin you to do the like, would ye not
all start away? Would ye not say, it is intolerable? But no, I say not
that we must needs do anything like this:--I would fain indeed that it
were so, still I lay down no law. What then? Enjoy thy baths, take care
of thy body, and throw thyself freely into the world, and keep a
household, have thy servants to wait on thee, and make free use of thy
meats and drinks! But everywhere drive out excess, for that it is which
causes sin, and the same thing, whatever it be, if it becomes
excessive, becomes a sin; so that excess is nothing else than sin. For
observe, when anger is excited above what is meet, then it rushes out
into insult, then it commits every sort of injury; so does inordinate
passion for beauty, for riches, for glory, or for anything else. And
tell me not, that indeed, those of whom I spoke were strong; for many
far weaker and richer, and more luxurious than thou art, have taken
upon them that austere and rugged life. And why speak I of men? Damsels
not yet twenty years old, who have spent their whole time in inner
chambers, and in a delicate and effeminate mode of life, in inner
chambers full of sweet ointments and perfumes, reclining on soft
couches, themselves soft in their nature, and rendered yet more tender
by their over indulgence, who all the day long have had no other
business than to adorn themselves, to wear jewels, and to enjoy every
luxury, who never waited on themselves, but had numerous handmaids
standing beside them, who wore soft raiment softer than their skin,
fine linen and delicate, who reveled continually in roses and such like
sweet odors,--yea, these very ones, in a moment, seized with Christ's
flame, have put off all that indolence and even their very nature, have
forgotten their delicateness and youth, and like so many noble
wrestlers, have stripped themselves of that soft clothing, and rushed
into the midst of the contest. And perhaps I shall appear to be telling
things incredible, yet nevertheless are they true. These then, these
very tender damsels, as I myself have heard, have brought themselves to
such a degree of severe training, that they will wrap the coars-
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est horsehair about their own naked bodies, and go with those tender
soles unsandaled, and will lie upon a bed of leaves: nay more, that
they watch the greater part of the night, and that they take no heed of
perfumes nor of any other of their old delights, but will even let
their head, once so carefully dressed, go without special care, with
the hair just plainly and simply bound up, so as not to fall into
unseemliness. And their only meal is in the evening, a meal not even of
herbs nor of bread, but of flour and beans and pulse and olives and
figs. They spin without intermission, and labor far harder than their
handmaids at home. What more? they will take upon them to wait upon
women who are sick, carrying their beds, and washing their feet. Nay,
many of them even cook. So great is the power of the flame of Christ;
so far does their zeal surpass their very nature.
However, I demand nothing like this of you, seeing
ye have a mind to be outstripped by women. Yet at least, if there be
any tasks not too laborious, at least perform these: restrain the rude
hand, and the incontinent eye. What is there, tell me, so hard, what so
difficult? Do what is just and right, wrong no man, be ye poor or rich,
shopkeepers or hired servants; for unrighteousness may extend even to
the poor. Or see ye not how many broils these engage in, and turn all
things upside down? Marry freely, and have children. Paul also
gave charge to such, to such he wrote. Is that struggle I spoke of too
great, and the rock too lofty, and its top too nigh unto Heaven, and
art thou unable to attain to such an height? At least then lay hold on
lesser things, and aim at those which are lower. Hast thou not courage
to get rid of thine own riches? At least then forbear to seize on the
things of others, and to do them wrong. Art thou unable to fast? At
least then give not thyself to self-indulgence. Art thou unable to lie
upon a bed of leaves? Still, prepare not for yourselves couches inlaid
with silver; but use a couch and coverings formed not for display, but
for refreshment; not couches of ivory. Make thyself small. Why fill thy
vessel with overwhelming cargoes? If thou be lightly equipped, thou
shalt have nothing to fear, no envy, no robbers, no liers in wait. For
indeed thou art not so rich in money as thou art in cares. Thou
aboundest not so much in possessions, as in anxieties and in perils,
"which bring in many temptations and lusts." (1 Tim. vi. 9.) These
things they endure, who desire to gain great possessions. I say not,
minister unto the sick; yet, at least, bid thy servant do it. Seest
thou then how that this is no toilsome task? No, for how can it be,
when tender damsels surpass us by so great a distance? Let us be
ashamed of ourselves, I entreat you; for in worldly matters, to be
sure, we in no point yield to them, neither in wars, nor in games; but
in the spiritual contest they get the advantage of us, and are the
first to seize the prize, and soar higher, like so many eagles:[1]
whilst we, like jackdaws, are ever living in the steam and smoke; for
truly is it the business of jackdaws, and of greedy dogs, to be setting
one's thoughts upon caterers and cooks. Hearken about the women of old;
they were great characters, great women and admirable; such were Sarah,
Rebekah, Rachel, Deborah, and Hannah; and such there were also in the
days of Christ. Yet did they in no case outstrip the men, but occupied
the second rank. But now it is the very contrary; women outstrip and
eclipse us. How contemptible! What a shame is this! We hold the place
of the head, and are surpassed by the body. We are ordained to rule
over them; not merely that we may rule, but that we may rule in
goodness also; for he that ruleth, ought especially to rule in this
respect, by excelling in virtue; whereas if he is surpassed, he is no
longer ruler[2] Perceive ye how great is the power of Christ's coming?
how He dissolved the curse? For indeed there are more virgins than
before among women, there is more modesty in those virgins, and there
are more widows. No woman would lightly utter so much as an unseemly
word. Wherefore then, tell me, dost thou use filthy speech? For tell me
not that they were virgins in despondency or despair.
The sex is fond of ornament, and it has this
failing. Yet even in this you husbands surpass them, who pride
yourselves even upon them, as your own proper ornament; for I do not
think that the wife is so ostentatious of her own jewels, as the
husband is of those of his wife. He is not so proud of his own golden
girdle, as he is of his wife's wearing jewels of gold. So that even of
this you are the causes, who light the spark and kindle up the flame.
But what is more, it is not so great a sin in a woman as in a man. Thou
art ordained to regulate her; in every way thou claimest to have the
preëminence. Show her then in this also, that thou takest no
interest in this costliness of hers, by thine own apparel. It is more
suitable for a woman to adorn herself, than for a man. If then thou
escape not the temptation, how shall she escape it? They have moreover
their share of vainglory, but this is common to them with men. They are
in a measure passionate, and this again is common to them with men. But
as to those things wherein they excel, these are
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no longer common to them with men; their sanctity, I mean, their
fervency, their devotion, their love towards Christ. Wherefore then,
one may say, did Paul exclude them from the teacher's seat? And here
again is a proof how great a distance they were from the men, and that
the women of those days were great. For, tell me, while Paul was
teaching, or Peter, or those saints of old, had it been right that a
woman should intrude into the office? Whereas we have gone on till we
have come so debased, that it is worthy of question, why women are not
teachers. So truly have we come to the same weakness as they. These
things I have said not from any desire to elate them, but to shame
ourselves, to chastise, and to admonish us, that so we may resume the
authority that belongs to us, not inasmuch as we are greater in size,
but because of our foresight, our protection of them, and our virtue.
For thus shall the body also be in the order which befits it, when it
has the best head to rule. And God grant that all, both wives and
husbands, may live according to His good pleasure, that we may all in
that terrible day be counted worthy to enjoy the lovingkindness of our
Master, and to attain those good things which are promised in Jesus
Christ our Lord, with whom to the Father, together with the Holy Ghost,
be glory, might, and honor, now and forever and ever. Amen.
HOMILY XIV.
Ephesians iv. 25--27.
"Wherefore, putting away falsehood, speak ye truth each one with his
neighbor; for we are members one of another. Be ye angry, and sin not;
let not the sun go down upon your wrath: neither give place to the
devil."
Having spoken of the "old man" generally, he next
draws him also in detail;[1] for this kind of teaching is more easily
learned when we learn by particulars. And what saith he? "Wherefore,
putting away falsehood." What sort of falsehood? Idols does he mean?
Surely not; not indeed but that they are falsehood also. However, he is
not now speaking of them, because these persons had nothing to do with
them; but he is speaking of that which passes between one man and
another, meaning that which is deceitful and false. "Speak ye truth,
each one," saith he, "with his neighbor"; then what is more touching to
the conscience[2] still, "because we are members one of another." Let
no man deceive his neighbor. As the Psalmist says here and there; "With
flattering lip and with a double heart do they speak." (Ps. xii. 2.)
For there is nothing, no, nothing so productive of enmity as deceit and
guile.
Observe how everywhere he shames them by this
similitude of the body. Let not the eye, saith he, lie to the foot, nor
the foot to the eye. For example, if there shall be a deep pit, and
then by having reeds laid across upon the mouth of it upon the earth,
and yet concealed under earth, it shall by its appearance furnish to
the eye an expectation of solid ground, will not the eye use the foot,
and discover whether it yields[3] and is hollow underneath, or whether
it is firm and resists?[4] Will the foot tell a lie, and not report the
truth as it is? And what again? If the eye were to spy a serpent or a
wild beast, will it lie to the foot? Will it not at once inform it, and
the foot thus informed by it refrain from going on? And what again,
when neither the foot nor the eye shall know how to distinguish, but
all shall depend upon the smelling, as, for example, whether a drug be
deadly or not; will the smelling lie to the mouth? And why not? Because
it will be destroying itself also. But it tells the truth as it appears
to itself. And what again? Will the tongue lie to the stomach? Does it
not, when a thing is bitter, reject it, and, if it is sweet, pass it
on? Observe ministration, and interchange of service; observe a
provident care arising from truth, and, as one might say, spontaneously
from the heart. So surely should it be with us also; let us not lie,
since we are "members one of another." This is a sure token of
friendship; whereas the contrary is of enmity. What then, thou wilt
ask, if a man shall use treachery against thee? Hearken to the truth.
If he use treachery, he is not a member; whereas he saith, "lie not
towards the members." "Be ye angry, and sin not."
Observe his wisdom. He both speaks to prevent our
sinning, and, if we do not listen, still
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does not forsake us; for his fatherly compassion does not desert
him. For just as the physician prescribes to the sick what he must do,
and if he does not submit to it, still does not treat him with
contempt, but proceeding to add what advice he can by persuasion, again
goes on with the cure; so also does Paul. For he indeed who: does
otherwise, aims only at reputation, and is annoyed at being
disregarded; whereas he who on all occasions aims at the recovery of
the patient, has this single object in view, how he may restore the
patient, and raise him up again. This then is what Paul is doing. He
has said, "Lie not." Yet if ever lying should produce anger,[1] he goes
on again to cure this also. For what saith he? "Be ye angry, and sin
not." It were good indeed never to be angry. Yet if ever any one should
fall into passion, still let him not fall into so great a degree. "For
let not the sun," saith he, "go down upon your wrath." Wouldest thou
have thy fill of anger? One hour, or two, or three, is enough for thee;
let not the sun depart, and leave you both at enmity. It was of God's
goodness that he rose: let him not depart, having shone on unworthy
men. For if the Lord of His great goodness sent him, and hath Himself
forgiven thee thy sins, and yet thou forgivest not thy neighbor, look,
how great an evil is this! And there is yet another besides this. The
blessed Paul dreads the night,[2] lest overtaking in solitude him that
was wronged, still burning with anger, it should again kindle up the
fire. For as long as there are many things in the daytime to
banish it, thou art free to indulge it; but as: soon as ever the
evening comes on, be reconciled, extinguish the evil whilst it is yet
fresh; for should night overtake it, the morrow will not avail to
extinguish the further evil which will have been collected in the
night. Nay, even though thou shouldest cut off the greater portion, and
yet not be able to cut off the whole, it will again supply from what is
left for the following night, to make the blaze more violent. And just
as, should the sun be unable by the heat of the day to soften and
disperse that part of the air which has been during the night condensed
into cloud, it affords material for a tempest, night overtaking the
remainder, and feeding it again with fresh vapors: so also is it in the
case of anger.
"Neither give place to the devil."
So then to be at war with one another, is "to give
place to the devil"; for, whereas we had need to be all in close array,
and to make our stand against him, we have relaxed our enmity against
him, and are giving the signal for turning against each other; for
never has the devil such place as in our enmities.[3] Numberless are
the evils thence produced. And as stones in a building, so long as they
are closely fitted together and leave no interstice, will stand firm,
while if there is but a single needle's passage through, or a crevice
no broader than a hair, this destroys and ruins all; so is it with the
devil. So long indeed as we are closely set and compacted together, he
cannot introduce one of his wiles; but when he causes us to relax a
little, he rushes in like a torrent. In every case he needs only a
beginning, and this is the thing which it is difficult to accomplish;
but this done, he makes room on all sides for himself. For henceforth
he opens the ear to slanders, and they who speak lies are the more
trusted: they have enmity which plays the advocate, not truth which
judges justly. And as, where friendship[4] is, even those evils which
are true appear false, so where there is enmity, even the false appear
true. There is a different mind, a different tribunal, which does not
hear fairly, but with great bias and partiality. As, in a balance, if
lead is cast into the scale, it will drag down the whole; so is it also
here, only that the weight of enmity is far heavier than any lead.
Wherefore, let us, I beseech you, do all we can to extinguish our
enmities before the going down of the sun. For if you fail to master it
on the very first day, both on the following, and oftentimes even for a
year, you will be protracting it, and the enmity will thenceforward
augment itself, and require nothing to aid it. For by causing us to
suspect that words spoken in one sense were meant in another, and
gestures also, and everything, it infuriates and exasperates us, and
makes us more distempered than madmen, not enduring either to utter a
name, or to hear it, but saying everything in invective and abuse. How
then are we to allay this passion? How shall we extinguish the flame?
By reflecting on our own sins, and how much we have to answer for to
God; by reflecting that we are wreaking vengeance, not on an enemy, but
on ourselves; by reflecting that we are delighting the devil, that we
are strengthening our enemy, our real
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enemy, and that for him we are doing wrong to our own members. Wouldest
thou be revengeful and be at enmity? Be at enmity, but be so with the
devil, and not with a member of thine own. For this purpose it is that
God hath armed us with anger, not that we should thrust the sword
against our own bodies, but that we should baptize[1] the whole blade
in the devil's breast. There bury the sword up to the hilt; yea, if
thou wilt, hilt and all, and never draw it out again, but add yet
another and another. And this actually comes to pass when we are
merciful to those of our own spiritual family and peaceably disposed
one towards another. Perish money, perish glory and reputation; mine
own member is dearer to me than they all. Thus let us say to ourselves;
let us not do violence to our own nature to gain wealth, to obtain
glory.
Ver. 28. "Let him that stole,"[2] saith he. "steal
no more."
Seest thou what are the members of the old man?
Falsehood, revenge, theft. Why said he not, "Let him that stole" be
punished, be tortured, be racked; but, "let him steal no more"? "But
rather let him labor, working with his hands the thing that is good,
that he may have whereof to give to him that hath need."
Where are they which are called pure;[3] they that
are full of all defilement, and yet dare to give themselves a name like
this? For it is possible, very possible, to put off the reproach, not
only by ceasing from the sin, but by working some good thing also.
Perceive ye how we ought to get quit of the sin? "They stole." This is
the sin. "They steal no more." This is not to do away the sin. But how
shall they? If they labor, and charitably communicate to others, thus
will they do away the sin. He does not simply desire that we should
work, but so "work" as to "labor," so as that we may "communicate" to
others. For the thief indeed works, but it is that which is evil.
Ver. 29. "Let no corrupt speech proceed out of your
mouth."
What is "corrupt speech"? That which is said
elsewhere to be also "idle, backbiting, filthy communication, jesting,
foolish talking." See ye how he is cutting up the very roots of anger?
Lying, theft, unseasonable conversation. The words, however, "Let him
steal no more," he does not say so much excusing them, as to pacify the
injured parties, and to recommend them to be content, if they never
suffer the like again. And well too does he give advice concerning
conversation;[4] inasmuch as we shall pay the penalty, not for our
deeds only, but also for our words.
"But such as is good," he proceeds, "for edifying,
as the need may be, that it may give grace to them that hear."
That is to say, What edifies thy neighbor, that only
speak, not a word more. For to this end God gave thee a mouth and a
tongue, that thou mightest give thanks to Him, that thou mightest build
up thy neighbor. So that if thou destroy that building, better were it
to be silent, and never to speak at all. For indeed the hands of the
workmen, if instead of raising the walls, they should learn to pull
them down, would justly deserve to be cut off. For so also saith the
Psalmist; "The Lord shall cut off all flattering lips." (Ps. xii. 3.)
The mouth,--this is the cause of all evil; or rather not the mouth, but
they that make an evil use of it. From thence proceed insults,
revilings, blasphemies, incentives to lusts, murders, adulteries,
thefts, all have their origin from this. And how, you will say, do
murders? Because from insult thou wilt go on to anger, from anger to
blows, from blows to murder. And how, again, adultery? "Such a woman,"
one will say, "loves thee, she said something nice about thee." This at
once unstrings thy firmness, and thus are thy passions kindled within
thee.
Therefore Paul said, "such as is good." Since then
there is so vast a flow of words, he with good reason speaks
indefinitely, charging us to use expressions of that kind, and giving
us a pattern of communication. What then is this? By saying, "for
edifying," either he means this, that he who hears thee may be grateful
to thee: as, for instance, a brother has committed forni-
120
cation; do not make a display of the offense, nor revel in it; thou
wilt be doing no good to him that hears thee; rather, it is likely,
thou wilt hurt him, by giving him a stimulus. Whereas, advise him what
to do, and thou art conferring on him a great obligation. Discipline
him how to keep silence, teach him to revile no man, and thou hast
taught him his best lesson, thou wilt have conferred upon him the
highest obligation. Discourse with him on contrition, on piety, on
almsgiving; all these things will soften his soul, for all these things
he will own his obligation. Whereas by exciting his laughter, or by
filthy communication, thou wilt rather be inflaming him. Applaud the
wickedness, and thou wilt overturn and ruin him.
Or else he means[1] thus, "that it may make them,
the hearers, full of grace." For as sweet ointment gives grace to them
that partake of it, so also does good speech. Hence it was moreover
that one said, "Thy name is as ointment poured forth." (Cant. i. 3.) It
caused them to exhale that sweet perfume. Thou seest that what he
continually recommends, he is saying now also, charging every one
according to his several ability to edify his neighbors. Thou then that
givest such advice to others, how much more to thyself!
Ver. 30. "And grieve not," he adds, "the Holy Spirit
of God."
A matter this more terrible and startling, as he
also says in the Epistle to the Thessalonians; for there too he uses an
expression of this sort. "He that rejecteth, rejecteth not man, but
God." (1 Thess. iv. 8.) So also here. If thou utter a reproachful word,
if thou strike thy brother, thou art not striking him, thou art
"grieving the Holy Spirit." And then is added further the benefit
bestowed, in order to heighten the rebuke.
"And grieve not the Holy Spirit," saith He, "in whom
ye were sealed unto the day of redemption."
He it is who marks us as a royal flock; He, who
separates us from all former things; He, who suffers us not to lie
amongst them that are exposed to the wrath of God,--and dost thou
grieve Him? Look how startling are his words there; "For he that
rejecteth," saith he, "rejecteth not man, but God:" and how cutting
they are here, "Grieve not the Holy Spirit," saith he, "in whom ye were
sealed."
Moral. Let this seal then abide upon thy mouth,[2]
and never destroy the impression. A spiritual mouth never utters a
thing of the kind. Say not, "It is nothing, if I do utter an unseemly
word, if I do insult such an one." For this very reason is it a great
evil, because it seems to be nothing. For things which seem to be
nothing are thus easily thought lightly of; and those which are thought
lightly of go on increasing; and those which go on increasing become
incurable.
Thou hast a spiritual mouth. Think what words thou
didst utter immediately upon being born,[3]--what words are worthy of
thy mouth. Thou callest God, "Father," and dost thou straightway revile
thy brother? Think, whence is it thou callest God, "Father"? Is it from
nature? No, thou couldest never say so. Is it from thy goodness? No,
nor is it thus. But whence then is it? It is from pure lovingkindness,
from tenderness, from His great mercy. Whenever then thou callest God,
"Father," consider not only this, that by reviling thou art committing
things unworthy of that, thy high birth, but also that it is of
lovingkindness that thou hast that high birth. Disgrace it not then,
after receiving it from pure lovingkindness, by showing cruelty towards
thy brethren. Dost thou call God "Father," and yet revile? No, these
are not the works of the Son of God. These are very far from Him. The
work of the Son of God was to forgive His enemies, to pray for them
that crucified Him, to shed His blood for them that hated Him. These
are works worthy of the Son of God, to make His enemies,--the
ungrateful, the dishonest, the reckless, the treacherous,--to make
these brethren and heirs: not to treat them that are become brethren
with ignominy like slaves.
[4]Think what words thy mouth uttered,--of
what table these words are worthy. Think what thy mouth touches, what
it tastes, of what manner of food it partakes! Dost thou deem thyself
to be doing nothing grievous in railing at thy brother? How then dost
thou call him brother? And yet if he be not a brother, how sayest thou,
"Our Father"? For the word "Our" is indicative of many persons. Think
with whom thou standest at the time of the mysteries! With the
Cherubim, with the Seraphim! The Seraphim revile not: no, their mouth
fulfills this one only duty, to sing the Hymn of praise, to glorify[5]
God. And how then shall thou be able to say with them, "Holy, Holy,
Holy,"[6] if thou use thy mouth for reviling? Tell me, I pray. Suppose
there were a royal vessel, and that always full of royal dainties, and
set apart for that
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purpose, and then that any one of the servants were to take and use it
for holding dung. Would he ever venture again, after it had been filled
with dung, to store it away with those other vessels set apart for
those other uses? Surely not. Now railing is like this, reviling is
like this. "Our Father!" But what? is this all? Hear also the words,
which follow, "which art in Heaven." The moment thou sayest, "Our
Father, which art in Heaven," the word raises thee up, it gives wings
to thy mind, it points out to thee that thou hast a Father in Heaven.
Do then nothing, speak nothing of things upon earth. He hath set thee
amongst that host above, He hath numbered thee with that heavenly
choir. Why dost thou drag thyself down? Thou art standing beside the
royal throne, and thou revilest? Art thou not afraid lest the king
should deem it an outrage? Why, if a servant, even with us, beats his
fellow-servant or assaults him, even though he do it justly, yet we at
once rebuke him, and deem the act an outrage; and yet dost thou, who
art standing with the Cherubim beside the king's throne, revile thy
brother? Seest thou not these holy vessels? Are they not used
continually for only one purpose? Does any one ever venture to use them
for any other? Yet art thou holier than these vessels yea, far holier.
Why then defile, why contaminate thyself? Standest thou in Heaven, and
dost thou revile? Hast thou thy citizenship with Angels, and dost thou
revile? Art thou counted worthy the Lord's kiss, and dost thou revile?
Hath God graced thy mouth with so many and great things, with hymns
angelic, with food, not angelic, no, but more than angelic, with His
own kiss, with His own embrace, and dost thou revile? Oh, no, I implore
thee. Vast are the evils of which this is the source; far be it from a
Christian soul. Do I not convince thee as I am speaking, do I not shame
thee? Then does it now become my duty to alarm you. For hear what
Christ saith: "Whosoever shall say to his brother, Thou fool, shall be
in danger of the hell of fire." (Matt. V. 22.) Now if that which is
lightest of all leads to hell, of what shall not he be worthy, who
utters presumptuous words? Let us discipline our mouth to silence.
Great is the advantage from this, great the mischief from ill language.
We must not spend our riches here. Let us put door and bolt upon them.
Let us devour ourselves alive if ever a vexatious word slip out of our
mouth. Let us entreat God, let us entreat him whom we have reviled. Let
us not think it beneath us to do so. It is ourselves we have wounded,
not him. Let us apply the remedy, prayer, and reconciliation with him
whom we have reviled. If in our words we are to take such forethought,
much more let us impose laws upon ourselves in our deeds. Yea, and if
we have friends, whoever they may be, and they should speak evil to any
man or revile him, demand of them and exact satisfaction. Let us by all
means learn that such conduct is even sin; for if we learn this, we
shall soon depart from it.
Now the God of peace keep both your mind and your
tongue, and fence you with a sure fence, even His fear, through Jesus
Christ our Lord, with whom to the Father, together with the Holy
Spirit, be glory forever. Amen.
HOMILY XV.
Ephesians iv. 31·
"Let all bitterness, and wrath, and anger, and clamor,
and railing, be put away from you, with all malice."
AS bees[1] will never settle down in an unclean
vessel,--and this is the reason why those who are skilled in these
matters sprinkle the spot with perfumes, and scented ointments, and
sweet odors; and the wicker baskets also, in which they will have to
settle as soon as they come out of the hives they sprinkle with
fragrant wines, and all other sweets, that there may be no noisome
smell to annoy them, and drive them away again,--so in truth is it also
with the Holy Spirit. Our soul is a sort of vessel or basket, capable
of receiving the swarms of spiritual gifts; but if there shall be
within it gall, and "bitterness, and wrath," the swarms will fly away.
Hence this blessed and wise husbandman well and thoroughly cleanses our
vessels, withholding neither knife nor any other instrument of iron,
and invites us to this spiritual swarm; and as he gathers it, he
cleanses us with prayers, and labors, and all the rest. Mark then how
he cleanses out our heart. He has banished lying, he has banished
anger. Now, again, he is
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pointing out how that evil may be yet more entirely eradicated; if we
be not, saith he, "bitter" in spirit. For it is as is wont to happen
with our bile, if there chance to be but little of it, there will be
but little disturbance if the receptacle should burst: but if ever the
strength and acridness of this quality becomes excessive, the vessel
which before held it, containing it no longer, is as if it were eaten
through by a scorching fire, and it is no longer able to hold it and
contain it within its appointed bounds, but, rent asunder by its
intense sharpness, it lets it escape and injure the whole body. And it
is like some very fierce and frightful wild beast, that has been
brought into a city; as long as it is confined in the cages made for
it, however it may rage, however it may roar, it will be unable to do
harm to any one; but if it is overcome by rage, and breaks through the
intervening bars, and is able to leap out, it fills the city with all
sorts of confusion and disturbance, and puts everybody to flight. Such
indeed is the nature also of bile. As long as it is kept within its
proper limits, it will do us no great mischief; but as soon as ever the
membrane that incloses it bursts, and there is nothing to hinder its
being at once dispersed over the whole system, then, I say, at that
moment, though it be so very trifling in quantity,[1] yet by reason of
the inordinate strength of its quality it taints all the other elements
of our nature with its own peculiar virulence. For finding the blood,
for instance, near to it, alike in place and in quality, and rendering
the heat which is in that blood more acrid, and everything else in fact
which is near it; passing from its just temperature it overflows its
bounds, turns all into gall, and therewith at once attacks likewise the
other parts of the body; and thus infusing into all its own poisonous
quality, it renders the man speechless, and causes him to expire,
expelling life. Now, why have I stated all these things with such
minuteness? It is in order that, understanding from this bitterness
which is of the body the intolerable evil of that bitterness which is
of the soul, and how entirely it destroys first of all the very soul
that engenders it, making everything bitter, we may escape experience
of it. For as the one inflames the whole constitution, so does the
other the thoughts, and carries away its captive to the abyss of hell.
In order then that by carefully examining these matters we may escape
this evil, and bridle the monster, or rather utterly root it out, let
us hearken to what Paul saith, "Let all bitterness be" (not destroyed,
but) "put away" from you. For what need have I of trouble to restrain
it, what necessity is there to keep watch on a monster, when it is in
my power to expel him from my soul, to remove him and drive him out, as
it were, into banishment? Let us hearken then to Paul when he saith,
"Let all bitterness be put away from you." But, ah, the perversity that
possesses us! Though we ought to do everything to effect this, yet are
there some so truly senseless as to congratulate themselves upon this
evil, and to pride themselves upon it, and to glory in it, and who are
envied by others. "Such a one," say they, "is a bitter man, he is a
scorpion, a serpent, a viper." They look upon him as one to be feared.
But wherefore, good man, dost thou fear the bitter person? "I fear,"
you say, "lest he injure me, lest he destroy me; I am not proof against
his malice, I am afraid lest he should take me who am a simple man, and
unable to foresee any of his schemes, and throw me into his snares, and
entangle us in the toils which he has set to deceive us." Now I cannot
but smile. And why forsooth? Because these are the arguments of
children, who fear things which are not to be feared. Surely there is
nothing we ought so to despise, nothing we ought so to laugh to scorn,
as a bitter and malicious man. For there is nothing so powerless[2] as
bitterness. It makes men fools and senseless.
Do ye not see that malice is blind? Have ye never
heard, that he that diggeth a pit for his neighbors, diggeth it for
himself? How, it may be said, ought we not to fear a soul full of
tumult? If indeed we are to fear the bitter in the same way as we fear
evil spirits, and fools and madmen, (for they indeed do everything at
random,) I grant it myself; but if we are to fear them as men skillful
in the conduct of affairs, that never. For nothing is so necessary for
the proper conduct of affairs as prudence; and there is no greater
hindrance to prudence than wickedness, and malice, and hollowness. Look
at bilious persons, how unsightly they are, with all their bloom
withered away. How weak they are, and puny, and unfit for anything. So
also are souls of this nature. What else is wickedness, but a jaundice
of the soul? Wickedness then has no strength in it, indeed it has not.
Have yea mind that I again make what I am saying plain to you by an
instance, by setting before you the portraits of a treacherous and a
guileless man? Absalom was a treacherous man, and "stole all men's
hearts." (2 Sam. xv. 6.) And observe how great was his treachery. "He
went about," it saith, "and said, 'Hast thou no judgment?'"[3] wishing
to
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conciliate every one to himself. But David was guileless. What then?
Look at the end of them both, look, how full of utter madness was the
former! For inasmuch as he looked solely to the hurt of his father, in
all other things he was blinded. But not so David. For "he that walketh
uprightly, walketh surely" (Prov. x. 9); and reasonably; he is one that
manages nothing over-subtilely, the man who devises no evil. Let us
listen then to the blessed Paul, and let us pity, yea, let us weep for
the bitter-minded, and let us practice every method, let us do
everything to extirpate this vice from their souls. For how is it not
absurd, that when there is bile within us (though that indeed is a
useful element, for without bile a man cannot possibly exist, that
bile, I mean, which is an element of his nature,) how then, I say, is
it not absurd that we should do all we can to get rid of this, though
we are so highly benefited by it; and yet that we should do nothing,
nor take any pains, to get rid of that which is in the soul, though it
is in no case beneficial, but even in the highest degree injurious. He
that thinketh that he is "wise among you," saith he, "let him become a
fool, that he may become wise." (1 Cor. iii. 18.) Hearken too again to
what Luke saith, "They did take their food with gladness and singleness
of heart, praising God, and having favor with all the people." (Acts
ii. 46, 47.) Why, do we not see even now that the simple and guileless
enjoy the common esteem of all? No one envies such an one when he is in
prosperity, no one tramples upon him when he is in adversity, but all
rejoice with him when he does well, and grieve with him in misfortune.
Whereas whenever a bitter man fares prosperously, one and all lament
it, as though some evil thing happened; but if he is unfortunate, one
and all rejoice. Let us then pity them, for they have common enemies
all over the world. Jacob was a guileless man, yet he overcame the
treacherous Esau. "For into a malicious soul wisdom shall not enter."
(Wisd. i. 4.) "Let all bitterness be put away from you.", Let not even
a remnant remain, for it will be sure, if stirred, as if from a
smouldering brand, to turn all within to an entire blaze. Let us
then distinctly understand what this bitterness is. Take, for example,
the hollow-hearted man, the crafty, the man who is on the watch to do
mischief, the man of evil suspicion. From him then "wrath" and "anger"
are ever produced; for it is not possible for a soul like this to be in
tranquillity, but the very root of "anger" and "wrath" is "bitterness."
The man of this character is both sullen, and never unbends his soul;
he is always moody, always gloomy. For as I was saying, they themselves
are the first to reap the fruit of their own evil ways.
"And clamor," he adds.
What now, and dost thou take away clamor also?
Yes, for the mild man must needs be of such a character, because clamor
carries anger, as a horse his rider; trip the horse, and you will throw
the rider.
Moral. This let women above all attend to, them who
on every occasion cry aloud and bawl. There is but one thing in which
it is useful to cry aloud, in preaching and in teaching. But in no
other case whatever, no, not even in prayer. And if thou wouldest learn
a practical lesson, never cry aloud at all, and then wilt thou never be
angry at all. Behold a way to keep your temper; for as it is not
possible that the man that does not cry out should be enraged, so is it
not that the man who does cry out should be otherwise than enraged. For
tell me not of a man being implacable, and revengeful, and of pure
natural bitterness, and natural choler. We are now speaking of the
sudden paroxysm of this passion.
It contributes then no little to this end, to
discipline the soul never to raise the voice and cry aloud at all. Cut
off clamor, and thou wilt clip the wings of anger, thou dost repress
the first rising of the heart. For as it is impossible for a man to
wrestle without lifting up his hands, so is it not possible that he
should be entangled in a quarrel without lifting up his voice. Bind the
hands of the boxer, and then bid him strike. He will be unable to do
so. So likewise will wrath be disarmed. But clamor raises it, even
where it does not exist. And hence it is especially that the female sex
are so easily overtaken in it. Women, whenever they are angry with
their maid-servants, fill the whole house with their own clamor. And
oftentimes too, if the house happens to be built along a narrow street,
then all the passers-by hear the mistress scolding, and the maid
weeping and wailing. What can possibly be more disgraceful than the
sound of those wailings?[1] What in the world has happened there? All
the women round immediately peep in and one of them says, "Such a one
is beating her own maid." Whatever can be more shameless than this?
"What then, ought one not to strike at all?" No, I say not so, (for it
must be done,) but then it must be neither frequently, nor
immoderately, nor for any wrongs of thine own, as I am constantly
saying, nor for any little failure in her service, but only if she is
doing harm to her own soul. If thou chastise her for a fault of this
kind, all will applaud, and there will be none to upbraid thee; but if
thou do it for any reasons of thine own, all will condemn thy cruelty
and harshness. And what is more base than all, there are some so fierce
and so savage as to lash them to such a degree, that
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the bruises will not disappear with the day. For they will strip the
damsels, and call their husbands for the purpose, and oftentimes tie
them to the pallets. Alas! at that moment tell me, does no recollection
of hell come over thee? What? dost thou strip thy handmaid, and expose
her to thy husband? And art thou not ashamed, lest he should condemn
thee for it? And then dost thou exasperate him yet more, and threaten
to put her in chains, having first taunted the wretched and pitiable
creature with ten thousand reproachful names, and called her
"Thessalian witch,[1] runaway, and prostitute"?
For her passion allows her not to spare even her own
mouth, but she looks to one single object, how she may wreak her
vengeance on the other, even though she disgrace herself. And then
after all these things forsooth, she will sit in state like any tyrant,
and call her children, and summon her foolish husband, and treat him as
a hangman. Ought these things to take place in the houses of
Christians? "Aye" say ye, "but slaves are a troublesome, audacious,
impudent, incorrigible race." True, I know it myself, but there are
other ways to keep them in order; by terrors, by threats, by words;
which may both touch her more powerfully, and save thee from disgrace.
Thou who art a free woman hast uttered foul words, and dost thou not
disgrace thyself more than her? Then if she shall have occasion to go
out to the bath, there are bruises on her back when she is naked, and
she carries about with her the marks of thy cruelty. "But," say ye,
"the whole tribe of slaves is intolerable if it meet with indulgence."
True, I know it myself. But then, as I was saying, correct them in some
other way, not by the scourge only, and by terror, but even by
flattering them, and by acts of kindness. If she is a believer, she is
thy sister. Consider that thou art her mistress, and that she ministers
unto thee. If she be intemperate, cut off the occasions of drunkenness;
call thy husband, and admonish her. Or dost thou not feel how
disgraceful a thing it is for a woman to be beaten? They at least who
have enacted ten thousand punishments for men,--the stake, and the
rack,--will scarcely ever hang a woman, but limit men's anger to
smiting her on the cheek; and so great respect have they observed
towards the sex, that not even when there is absolute necessity have
they often hung a woman, if she happen to be pregnant. For it is a
disgrace for a man to strike a woman: and if for a man, much more for
one of her own sex. It is moreover by these things that women become
odious to their husbands. "What then," ye may say, "if she shall act
the harlot?" Marry her to a husband; cut off the occasions of
fornication, suffer her not to be too high fed. "What then, if she
shall steal?" Take care of her, and watch her.--"Extravagant!" thou
wilt say; "What, am I to be her keeper? How absurd!" And why, I pray,
art thou not to be her keeper? Has she not the same kind of soul as
thou? Has she not been vouchsafed the same privileges by God? Does she
not partake of the same table? Does she not share with thee the same
high birth? "But what then," ye will say, "if she shall be a railer, or
a gossip, or a drunkard?" Yet, how many free women are such? Now, with
all the failings of women God hath charged men to bear: only, He saith,
let not a woman be an harlot, but every other failing besides bear
with. Yea, be she drunkard, or railer, or gossip, or evil-eyed, or
extravagant, and a squanderer of thy substance, thou hast her for the
partner of thy life. Train and restrain her. Necessity is upon thee. It
is for this thou art the head. Regulate her therefore, do thy own part.
Yea, and if she remain incorrigible, yea, though she steal, take care
of thy goods, and do not punish her so much. If she be a gossip,
silence her. This is the very highest philosophy.
Now, however, some are come to such a height of
indecency as to uncover the head, and to drag their maid-servants by
the hair.--Why do ye all blush?[2] I am not addressing myself to all,
but to those who are carried away into such brutal conduct. Paul saith,
"Let not a woman be uncovered." (1 Cor. xi. 5-15.) And dost thou then
entirely strip off her headdress? Dost thou see how thou art doing
outrage to thyself? If indeed she makes her appearance to thee with her
head bare, thou callest it an insult. And dost thou say that there is
nothing shocking when thou barest it thyself? Then ye will say, "What
if she be not corrected?" Chasten her then with the rod and with
stripes. And yet how many failings hast thou also thyself, and yet thou
art not corrected! These things I am saying not for their sakes, but
for the sake of you free-women, that ye do nothing so unworthy, nothing
to disgrace you, that ye do yourselves no wrong.[3] If thou wilt learn
this lesson in thy household in dealing with thy maid-servant, and not
be harsh but gentle and forbearing, much more wilt thou be so in thy
behavior to thy husband. For she who, though having authority, does
nothing of the sort, will do it much less where there is a check. So
that
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the discipline employed about your maid-servants, will be of the
greatest service to you in gaining the goodwill of your husbands. "For
with what measure ye mete," He saith, "it shall be measured unto you."
(Matt. vii. 2.) Set a bridle upon thy mouth. If thou art disciplined to
bear bravely with a servant when she answers back, thou wilt not be
annoyed with the insolence of an equal, and in being above annoyance,
wilt have attained to the highest philosophy. But some there are who
add even oaths, but there is nothing more shocking than a woman so
enraged. But what again, ye will say, if she dress gaily? Why then,
forbid this; thou hast my consent; but check it by first beginning with
thyself, not so much by fear as by example. Be in everything thyself a
perfect pattern.
"And let railing," saith he, "be put away from you."
Observe the progress of mischief. Bitterness produces wrath, wrath
anger, anger clamor, clamor railing, that is, revilings; next from
evil-speaking it goes on to blows, from blows to wounds, from wounds to
death. Paul, however, did not wish to mention any of these, but only
this, "let this," saith he, "be put away from you, with all malice."[1]
What is "with all malice"? It ends with this. For there are some, like
those dogs that bite secretly, which do not bark at all at those that
come near them, nor are angry, but which fawn, and display a gentle
aspect; but when they catch us off our guard, will fix their teeth in
us. These are more dangerous than those that take up open enmity.
Now since there are men too that are dogs, who neither cry out, nor fly
in a passion, nor threaten us when they are offended, yet in secret are
weaving plots, and contriving ten thousand mischiefs, and revenging
themselves not in words but in deeds; he hints at these. Let those
things be put away from you, saith he, "with all malice." Do not spare
thy words, and then revenge thyself in acts. My purpose in chastising
my tongue and curtailing its clamor, is to prevent its kindling up a
more violent blaze. But if thou without any clamor art doing the same
thing, and art cherishing the fire and the live coals within, where is
the good of thy silence? Dost thou not know that those conflagrations
are the most destructive of all which are fed within, and appear not to
those that are without? And that those wounds are the deadliest which
never break out to the surface; and those fevers the worst which burn
up the vitals? So also is this anger the most dangerous that preys upon
the soul. But let this too be put away from you, saith he, "with all
malice," of every kind and degree, great and little. Let us then
hearken to him, let us cast out all "bitterness and all malice," that
we "grieve not the Holy Spirit." Let us destroy all bitterness; let us
cut it up by the very roots. Nothing good, nothing healthful, can ever
come from a bitter soul; nothing but misfortunes, nothing but tears,
nothing but weeping and wailing. Do ye not see those beasts that roar
or cry out, how we turn away from them; the lion, for instance, and the
bear? But not so from the sheep; for there is no roaring, but a mild
and gentle voice. And so again with musical instruments, those which
are loud and harsh are the most unpleasant to the ear, such as the drum
and trumpet; whereas those which are not so, but are soothing, these
are pleasant, as the flute and lyre and pipe. Let us then prepare our
soul so as never to cry aloud, and thus shall we be enabled also to
gain the mastery over our anger. And when we have cut out this, we
ourselves shall be the first to enjoy the calm, and we shall sail into
that peaceful haven, which God grant we may all attain, in Jesus Christ
our Lord, with whom, together with the Holy Ghost, be unto the Father,
glory, might, and honor, now, and ever, and throughout all ages. Amen.
HOMILY XVI.
Ephesians iv. 31, 32.
"Let all bitterness, and wrath, and anger, and clamor, and railing be
put away from you, with all malice And be ye kind one to another,
tender-hearted, forgiving each other, even as God also in Christ
forgave you."'
If we are to attain to the kingdom of Heaven, it is
not enough to abandon wickedness, but there must be abundant practice
of that which is good also. To be delivered indeed from hell we must
abstain from wickedness; but to attain to the kingdom we must cleave
fast to virtue? Know ye not that even in the tribunals of the heathen,
when examination is made of men's deeds, and the whole city is
assembled, this is the case?
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Nay, there was an ancient custom amongst the heathen, to crown with a
golden crown,[1]--not the man who had done no evil to his country, for
this were in itself no more than enough to save him from
punishment;--rebut him who had displayed great public services. It was
thus that a man was to be advanced to this distinction. But what I had
especial need to say, had, I know not how, well nigh escaped me.
Accordingly having made some slight correction of what I have said, I
retract the first portion of this division.
For as I was saying that the departure from evil is
sufficient to prevent our falling into hell, whilst I was speaking,
there stole upon me a certain awful sentence, which does not merely
bring down vengeance on them that dare to commit evil, but which also
punishes those who omit any opportunity of doing good. What sentence
then is this? When the day, the dreadful day, He saith, was arrived,
and the set time was come, the Judge, seated on the judgment seat set
the sheep on the right hand and the goats on the left; and to the sheep
He said, "Come, ye blessed of My Father, inherit the kingdom prepared
for you from the foundation of the world: for I was an hungered, and ye
gave me meat." (Matt. xxv. 34.) So far, well. For it was meet that for
such compassion they should receive this reward. That those, however,
who did not communicate of their own possessions to them that were in
need, that they should be punished, not merely by the loss of
blessings, but by being also sent to hell-fire, what just reason, I
say, can there be in this? Most certainly this too will have a fair
show of reason, no less than the other case: for we are hence
instructed, that they that have done good shall enjoy those good things
that are in heaven, but they, who, though they have no evil indeed to
be charged with, yet have omitted to do good, will be hurried away with
them that have done evil into hell-fire. Unless one might indeed say
this, that the very not doing good is a part of wickedness, inasmuch as
it comes of indolence, and indolence is a part of vice, or rather, not
a part, but a source and baneful root of it. For idleness is the
teacher of all vice. Let us not then foolishly ask such questions as
these, what place shall he occupy, who has done neither any evil nor
any good? For the very not doing good, is in itself doing evil. Tell
me, if thou hadst a servant, who should neither steal, nor insult, nor
contradict thee, who moreover should keep from drunkenness and every
other kind of vice, and yet should sit perpetually in idleness, and not
doing one of those duties which a servant owes to his master, wouldest
thou not chastise him, wouldest thou not put him to the rack? Tell me.
And yet forsooth he has done no evil. No, but this is in itself doing
evil. But let us, if you please, apply. this to other cases in life.
Suppose then that of an husbandman. He does no damage to our property,
he lays no plots against us, and he is not a thief, he only ties his
hands behind him, and sits at home, neither sowing, nor cutting a
single furrow, nor harnessing oxen to the yoke, nor looking after a
vine, nor in fact discharging any one of those other labors required in
husbandry. Now, I say, should we not punish such a man? And yet he has
done no wrong to any one; we have no charge to make against him. No,
but by this very thing has he done wrong. He does wrong in that he does
not contribute his own share to the common stock of good. And what
again, tell me, if every single artisan or mechanic were only to do no
harm, say to one of a different craft,--nay, were to do no harm, even
to one of his own, but only were to be idle, would not our whole life
at that rate be utterly at an end and perish? Do you wish that I yet
further extend the discourse with reference to the body also? Let the
hand then neither strike the head, nor cut out the tongue, nor pluck
out the eye, nor do any evil of this sort, but only remain idle, and
not render its due service to the body at large; would it not be more
fitting that it should be cut off, than that one should carry it about
in idleness, and a detriment to the whole body? And what too, if the
mouth, without either devouring the hand, or biting the breast, should
nevertheless fail in all its proper duties; were it not far better that
it should be stopped up? If therefore both in the case of servants, and
of mechanics, and of the whole body, not only the commission of evil,
but also the omission of what is good, is great unrighteousness, much
more will this be the case in regard to the body of Christ.
Moral. And therefore the blessed Paul also, in
leading us away from sin, leads us on to virtue. For where, tell me, is
the advantage of all the thorns being cut out, if the good seeds be not
sown? For our labor, remaining unfinished, will come round and end in
the same mischief. And therefore Paul also, in his deep and
affectionate anxiety for us, does not let his admonitions stop at
eradicating and destroying evil tempers, put urges us at once to
evidence the implanting of good ones. For having said, "Let all
bitterness, and wrath, and clamor, and railing be put away from you,
with all malice," he adds, "And be[2] ye kind one to another,
tender-hearted, forgiving each other." For all these
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are habits and dispositions. And our abandonment of the one thing is
not sufficient to settle us in the habitual practice of the other, but
there is need again of some fresh impulse, and of an effort not less
than that made in our avoidance of evil dispositions, in order to our
acquiring good ones. For so in the case of the body, the black man, if
he gets rid of this complexion, does not straightway become white. Or
rather let us not conduct our discourse with an argument from physical
subjects, but draw our example from those which concern moral choice.
He who is not our enemy, is not necessarily our friend; but there is an
intermediate state, neither of enmity nor of friendship, which is
perhaps that in which the greater part of mankind stand toward us. He
that is not crying is not therefore necessarily also laughing, but
there is a state between the two. And so, I say, is the case here. He
that is not "bitter" is not necessarily "kind," neither is he that is
not "wrathful" necessarily "tender-hearted"; but there is need of a
distinct effort, in order to acquire this excellence. And now look how
the blessed Paul according to the rules of the best husbandry,
thoroughly cleans and works the land entrusted to him by the
Husbandman. He has taken away the bad seeds; he now exhorts us to
retain the good plants. "Be ye kind," saith he, for if, when the thorns
are plucked up, the field remains idle, it will again bear unprofitable
weeds. And therefore there is need to preoccupy its unoccupied and
fallow state by the setting of good seeds and plants. He takes away
"anger," he puts in "kindness"; he takes away "bitterness," he puts in
"tender-heartedness"; he extirpates "malice" and "railing," he plants
"forgiveness" in their stead. For the expression, "forgiving one
another," is this; be disposed, he means, to forgive one another. And
this forgiveness is greater than that which is shown in money-matters.
For he indeed who forgives a debt of money to him that has borrowed of
him, does, it is true, a noble and admirable deed, but then the
kindness is confined to the body, though to himself indeed he repays a
full recompense by that benefit which is spiritual and concerns the
soul; whereas he who forgives trespasses will be benefiting alike his
own soul, and the soul of him who receives the forgiveness. For by this
way of acting, he not only renders himself, but the other also, more
charitable. Because we do not so deeply touch the souls of those who
have wronged us by revenging ourselves, as by pardoning them, and thus
shaming them and putting them out of countenance. For by the other
course we shall be doing no good, either to ourselves or to them, but
shall be doing harm to both by seeking ourselves for retaliation, like
the rulers of the Jews, and by kindling up the wrath that is in them;
but if we return injustice with gentleness, we shall disarm all his
anger, and shall be setting up in his breast a tribunal which will give
a verdict in our favor, and will condemn him more severely than we
ourselves could. For he will convict and will pass sentence upon
himself, and will look for every pretext for repaying the share of
long-suffering granted him with fuller measure, knowing that, if he
repay it in equal measure, he is thus at a disadvantage, in not having
himself made the beginning, but received the example from us. He will
strive accordingly to exceed in measure, in order to eclipse, by the
excess of his recompense, the disadvantage he himself sustains in
having been second in making advances towards requital; and the
disadvantage again which accrues to the other from the time, if he was
the first sufferer, this he will make up by excess of kindness. For
men, if they are right-minded, are not so affected by evil as by the
good treatment they may receive at the hands of those whom they have
injured. For it is a base sin, and it is matter of reproach and scorn
for a man who is well-treated not to return it; whilst for a man who is
ill-treated, not to go about to resent it, this has the praise and
applause, and the good word of all. And therefore they are more deeply
touched by this conduct than any.
So that if thou hast a wish to revenge thyself,
revenge thyself in this manner. Return good for evil, that thou mayest
render him even thy debtor, and achieve a glorious victory. Hast thou
suffered evil? Do good; thus avenge thee of thine enemy. For if thou
shalt go about to resent it, all will blame both thee and him alike.
Whereas if thou shall endure it, it will be otherwise. Thee they will
applaud and admire; but him they will reproach. And what greater
punishment can there be to an enemy, than to behold his enemy admired
and applauded by all men? What more bitter to an enemy, than to behold
himself reproached by all before his enemy's face? If thou shalt avenge
thee on him, thou wilt both be condemned perhaps thyself, and wilt be
the sole avenger; whereas, if thou shalt forgive him, all will be
avengers in thy stead. And this will be far more severe than any evil
he can suffer, that his enemy should have so many to avenge him. If
thou openest thy mouth, they will be silent; but if thou art silent,
not with one tongue only, but with ten thousand tongues of others, thou
smitest him, and art the more avenged. And on thee indeed, if thou
shalt reproach him, many again will cast imputations (for they will say
that thy words are those of passion); but when others who have suffered
no wrong from him thus overwhelm him with reproaches, then is the
revenge
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especially clear of all suspicion. For when they who have suffered no
mischief, in consequence of thy excessive forbearance feel and
sympathize with thee, as though they had been wronged themselves, this
is a vengeance clear of all suspicion. "But what then," ye will say,
"if no man should take vengeance?" It cannot be that men will be such
stones, as to behold such wisdom and not admire it. And though they
wreak not their vengeance on him at the time; still, afterwards, when
they are in the mood, they will do so, and they will continue to scoff
at him and abuse him. And if no one else admire thee, the man himself
will most surely admire thee, though he may not own it. For our
judgment of what is right, even though we be come to the very depth of
wickedness, remains impartial and unbiased. Why, suppose ye, did our
Lord Christ say, "Whosoever smiteth thee on the right cheek, turn to
him the other also"? (Matt. v. 39.) Is it not because the more
long-suffering a man is, the more signal the benefit he confers both on
himself and on the other? For this cause He charges us to "turn the
other also," to satisfy the desire of the enraged. For who is such a
monster as not to be at once put to shame? The very dogs are said to
feel it; for if they bark and attack a man, and he throws himself on
his back and does nothing, he puts a stop to all their wrath.[1] If
they then reverence the man who is ready to suffer evil from them, much
more will the race of man do so, inasmuch as they are more rational.
However, it is right not to overlook what a little
before came into my recollection, and was brought forward for a
testimony. And what then was this? We were speaking of the Jews,
and of the chief rulers amongst them, how that they were blamed,
as seeking retaliation. And yet this the law permitted them; "eye
for eye, and tooth for tooth." (Lev. xxiv. 20.) True, but not to the
intent that men should pluck out each other's eyes, but that they
should check boldness in aggression, by fear of suffering in return,
and thus should neither do any evil to others, nor suffer any evil from
others themselves. Therefore it was said, "eye for eye," to bind the
hands of the aggressor, not to let thine loose against him; not to ward
off the hurt from thine eyes only, but also to preserve his eyes safe
and sound.
But, as to what I was enquiring about,--why, if
retaliation was allowed, were they arraigned who practiced it? Whatever
can this mean? He here speaks of vindictiveness; for on the spur of the
moment he allows the sufferer to act, as I was saying, in order to
check the aggressor; but to bear a grudge he permits no longer; because
the act then is no longer one of passion, nor of boiling rage, but of
malice premeditated. Now God forgives those who may be carried away,
perhaps upon a sense of outrage, and rush out to resent it. Hence He
says, "eye for eye"; and yet again, "the ways of the revengeful lead to
death."[2] Now, if, where it was permitted to put out eye for eye, so
great a punishment is reserved for the revengeful, how much more for
those who are bidden even to expose themselves to ill-treatment. Let us
not then be revengeful, but let us quench our anger, that we may be
counted worthy of the lovingkindness, which comes from God ("for with
what measure," saith Christ, "ye mete, it shall be measured unto you,
and with what judgment ye judge, ye shall be judged") (Matt. vii. 2),
and that we may both escape the snares of this present life, and in the
day that is at hand, may obtain pardon at His hands, through the grace
and loving-kindness of our Lord Jesus Christ, with whom, to the Father,
together with the Holy Ghost, be glory, power, honor, both now and
forever and ever. Amen.
HOMILY XVII.
EPHESIANS iv. 32, AND v. 1, 2.
"And be ye kind one to another, tender hearted, forgiving each other,
even as God also in Christ forgave you. Be ye therefore imitators of
God, as beloved children; and walk in love, even as Christ also loved
you, and gave Himself up for us, an offering and a sacrifice to God for
an odor of a sweet smell."
THE events which are past have greater force than
those which are yet to come, and appear to be both more wonderful and
more convincing. And hence accordingly Paul founds his exhortation upon
the things which have already been done for us, inasmuch as they, on
Christ's account, have a greater force. For to say,
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"Forgive, and ye shall be forgiven" (Matt. vi. 14), and "if ye forgive
not, ye shall in nowise be forgiven" (Matt. vi. 15),--this addressed to
men of understanding, and men who believe in the things to come, is of
great weight; but Paul appeals to the conscience not by these arguments
only, but also by things already done for us. In the former way we may
escape punishment, whereas in this latter we may have our share of some
positive good. Thou imitatest Christ. This alone is enough to recommend
virtue, that it is "to imitate God." This is a higher principle than
the other, "for He maketh His sun to rise on the evil and the good, and
sendeth rain on the just and the unjust." (Matt. v. 45.) Because he
does not merely say that we are "imitating God," but that we do so in
those things wherein we receive ourselves such benefits. He would have
us cherish the tender heart of fathers towards each other. For by
heart, here, is meant lovingkindness and compassion. For inasmuch as it
cannot be that, being men, we shall avoid either giving pain or
suffering it, he does the next thing, he devises a remedy,--that we
should forgive one another. And yet there is no comparison. For if thou
indeed shouldest at this moment forgive any one, he will forgive thee
again in return; whereas to God thou hast neither given nor forgiven
anything. And thou indeed art forgiving a fellow-servant; whereas God
is forgiving a servant, and an enemy, and one that hates Him.
"Even as God," saith he, "also in Christ forgave
you."
And this, moreover, contains a high allusion. Not
simply, he would say, hath He forgiven us, and at no risk or cost, but
at the sacrifice of His Son; for that He might forgive thee, He
sacrificed the Son; whereas thou, oftentimes, even when thou seest
pardon to be both without risk and without cost, yet dost not grant it.
"Be ye therefore imitators of God as beloved
children; and walk in love, even as Christ also loved you, and gave
Himself up for us an offering and sacrifice to God for an odor of a
sweet smell."
That thou mayest not then think it an act of
necessity, hear how He saith, that "He gave Himself up." As thy Master
loved thee, love thou thy friend. Nay, but neither wilt thou be able so
to love; yet still do so as far as thou art able. Oh, what can be more
blessed than a sound like this! Tell me of royalty or whatever else
thou wilt, there is no comparison. Forgive: another, and thou art
"imitating God," thou art made like unto God. It is more our duty
to forgive trespasses than debts of money; for if thou forgive debts,
thou hast not "imitated God"; whereas if thou shalt forgive trespasses,
thou art "imitating God." And yet how shalt thou be able to say, "I am
poor, and am not able to forgive it," that is, a debt, when thou
forgivest not that which thou art able to forgive, that is, a trespass?
And surely thou dost not deem that in this case there is any loss. Yea,
is it not rather wealth, is it not abundance, is it not a plentiful
store?
And behold yet another and a nobler
incitement:[1]--" as beloved children," saith he. Ye have yet another
cogent reason to imitate Him, not only in that ye have received such
good at His hands, but also in that ye are called His children. And
since not all children imitate their fathers, but those which are
beloved, therefore he saith, "as beloved children."
Ver. 2. "Walk in love."[2]
Behold, here, the groundwork of all! So then where
this is, there is no "wrath, no anger, no clamor, no railing," but all
are done away. Accordingly he puts the chief point last. Whence wast
thou made a child? Because thou wast forgiven. On the same ground on
which thou hast had so vast a privilege vouch-safed thee, on that
selfsame ground forgive thy neighbor. Tell me, I say, if thou wert in
prison, and hadst ten thousand misdeeds to answer for, and some one
were to bring thee into the palace; or rather to pass over this
argument, suppose thou wert in a fever and in the agonies of death, and
some one were to benefit thee by some medicine, wouldest thou not value
him more than all, yea and the very name of the medicine? For if we
thus regard occasions and places by which we are benefited, even as our
own souls, much more shall we the things themselves. Be a lover then of
love; for by this art thou saved, by this hast thou been made a son.
And if thou shalt have it in thy power to save another, wilt thou not
use the same remedy, and give the advice to all, "Forgive, that ye may
be forgiven"? Thus to incite one another, were the part of grateful, of
generous, and noble spirits.
"Even as Christ also," he adds, "loved you."
Thou art only sparing friends, He enemies. So then
far greater is that boon which cometh from our Master. For how in our
case is the "even as" preserved. Surely it is clear that it will be, by
our doing good to our enemies.
"And gave Himself up for us an offering and a
sacrifice to God for an odor of a sweet smell."
Seest thou that to suffer for one's enemies is "a
sweet-smelling savor," and an "acceptable
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sacrifice"? And if thou shalt die, then wilt thou be indeed a
sacrifice. This it is to "imitate God."
Ver. 3. "But fornication, and all uncleanness or
covetousness, let it not even be named among you, as becometh saints."
He has spoken of the bitter passion, of wrath; he
now comes to the lesser evil: for that lust is the lesser evil, hear
how Moses also in the law says, first, "Thou shalt do no murder" (Ex.
xx. 13), which is the work of wrath, and then, "Thou shalt not commit
adultery" (Ex. xx. 14), which is of lust. For as "bitterness," and
"clamor," and "all malice," and "railing," and the like, are the works
of the passionate man, so likewise are "fornication, uncleanness,
covetousness," those of the lustful; since avarice and sensuality
spring from the same passion.[1] But just as in the former case he took
away "clamor" as being the vehicle of" anger," so now does he "filthy
talking" and "jesting" as being the vehicle of lust; for he proceeds,
Ver. 4. "Nor filthiness, nor foolish talking, or
jesting, which are not befitting; but rather giving of thanks."
Have no witticisms, no obscenities, either in word
or in deed, and thou wilt quench the flame--"let them not even be
named," saith he, "among you," that is, let them not anywhere even make
their appearance. This he says also in writing to the Corinthians. "It
is actually reported that there is fornication among you" ( 1 Cor. v. 1
); as much as to say, Be ye all pure. For words are the way to acts.
Then, that he may not appear a forbidding kind of person and austere,
and a destroyer of playfulness, he goes on to add the reason, by
saying, "which are not befitting," which have nothing to do with
us--"but rather giving of thanks." What good is there in uttering a
witticism? thou only raisest a laugh. Tell me, will the shoemaker ever
busy himself about anything which does not belong to or befit his
trade? or will he purchase any tool of that kind? No, never. Because
the things we do not need, are nothing to us.
MORAL. Let there not be one idle word; for from idle
words we fall also into foul words. The present is no season of loose
merriment, but of mourning, of tribulation, and lamentation: and dost
thou play the jester? What wrestler on entering the ring neglects the
struggle with his adversary, and utters witticisms? The devil stands
hard at hand, "he is going about roaring" (1 Pet. v. 8) to catch thee,
he is moving everything, and turning everything against thy life, and
is scheming to force thee from thy retreat, he is grinding his teeth
and bellowing, he is breathing fire against thy salvation; and dost
thou sit uttering witticisms, and "talking folly," and uttering things
"which are not befitting." Full nobly then wilt thou be able to
overcome him! We are in sport, beloved. Wouldest thou know the life of
the saints? Listen to what Paul saith. "By the space of three years I
ceased not to admonish every one night and day with tears." (Acts xx.
31.) And if so great was the zeal he exerted in behalf of them of
Miletus and Ephesus, not making pleasant speeches, but introducing his
admonition with tears, what should one say of the rest? But hearken
again to what he says to the Corinthians. "Out of much affliction and
anguish of heart I wrote unto you with many tears." (2 Cor. ii. 4.) And
again, "Who is weak, and I am not weak?" "Who is made to stumble, and I
burn not?" (2 Cor. xi. 29.) And hearken again to what he says
elsewhere, desiring every day, as one might say, to depart out of the
world. "For indeed we that are in this tabernacle do groan" (2 Cor. v.
4); and dost thou laugh and play? It is war-time, and art thou handling
the dancers' instruments? Look at the countenances of men in battle,
their dark and contracted mien, their brow terrible and full of awe.
Mark the stern eye, the heart eager and beating and throbbing, their
spirit collected, and trembling and intensely anxious. All is good
order, all is good discipline, all is silence in the camps of those who
are arrayed against each other. They speak not, I do not say, an
impertinent word, but they utter not a single sound. Now if they who
have visible enemies, and who are in nowise injured by words, yet
observe so great silence, dost thou who hast thy warfare, and the chief
of thy warfare in words, dost thou leave this part naked and exposed?
Or art thou ignorant that it is here that we are most beset with
snares? Art thou amusing and enjoying thyself, and uttering witticisms
and raising a laugh, and regarding the matter as a mere nothing? How
many perjuries, how many injuries, how many filthy speeches have arisen
from witticisms! "But no," ye will say, "pleasantries are not like
this." Yet hear how he excludes all kinds of jesting. It is a time now
of war and fighting, of watch and guard, of arming and arraying
ourselves. The time of laughter can have no place here; for that is of
the world. Hear what Christ saith: "The world shall rejoice, but ye
shall be sorrowful." (John xvi. 20.) Christ was crucified for thy ills,
and dost thou laugh? He was buffeted, and endured so great sufferings
because of thy calamity, and the tempest that had overtaken thee; and
dost thou play the reveler? And how wilt thou not then rather provoke
Him?
But since the matter appears to some to be one of
indifference, which moreover is difficult
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to be guarded against, let us discuss this point a little, to show you
how vast an evil it is. For indeed this is a work of the devil, to make
us disregard things indifferent. First of all then, even if it were
indifferent, not even in that case were it right to disregard it, when
one knows that the greatest evils are both produced and increased by
it, and that it oftentimes terminates in fornication. However, that it
is not even indifferent is evident from hence. Let us see then whence
it is produced. Or rather, let us see what sort of a person a saint
ought to be:--gentle, meek, sorrowful, mournful, contrite. The man then
who deals in jests is no saint. Nay, were he even a Greek, such an one
would be scorned. These are things allowed to those only who are on the
stage. Where filthiness is, there also is jesting; where unseasonable
laughter is, there also is jesting. Hearken to what the Prophet saith,
"Serve the Lord in fear, and rejoice with trembling." (Ps. ii. II.)
Jesting renders the soul soft and indolent. It excites the soul unduly,
and often it teems with acts of violence, and creates wars. But what
more? In fine, hast thou not come to be among men? then "put away
childish things." (I Cor. xiii. II.) Why, thou wilt not allow thine own
servant in the market place to speak an impertinent word: and dost thou
then, who sayest thou art a servant of God, go uttering thy witticisms
in the public square? It is well if the soul that is "sober" be not
stolen away; but one that is relaxed and dissolute, who cannot carry
off? It will be its own murderer, and will stand in no need of the
crafts or assaults of the devil.
But, moreover, in order to understand this, look too
at the very name.[1] It means the versatile man, the man of all
complexions, the unstable, the pliable, the man that can be anything
and everything. But far is this from those who are servants to the
Rock. Such a character quickly turns and changes; for he must needs
mimic both gesture and speech, and laugh and gait, and everything, aye,
and such an one is obliged to invent jokes: for he needs this also. But
far be this from a Christian, to play the buffoon. Farther, the man who
plays the jester must of necessity incur the signal hatred of the
objects of his random ridicule, whether they be present, or being
absent hear of it.
If the thing is creditable, why is it left to
mountebanks? What, dost thou make thyself a mountebank, and yet art not
ashamed? Why is it ye permit not your gentlewomen to do so? Is it not
that ye set it down as a mark of an immodest, and not of a discreet
character? Great are the evils that dwell in a soul given to jesting;
great is the ruin and desolation. Its consistency is broken, the
building is decayed, fear is banished, reverence is gone. A tongue thou
hast, not that thou mayest ridicule another man, but that thou mayest
give thanks unto God. Look at your merriment-makers,[2] as they are
called, those buffoons. These are your jesters. Banish from your souls,
I entreat you, this graceless accomplishment. It is the business of
parasites, of mountebanks, of dancers, of harlots; far be it from a
generous, far be it from a highborn soul, aye, far too even from
slaves. If there be any one who has lost respect, if there be any vile
person, that man is also a jester. To many indeed the thing appears to
be even a virtue, and this truly calls for our sorrow. Just as lust by
little and little drives headlong into fornication, so also does a turn
for jesting. It seems to have a grace about it, yet there is nothing
more graceless than this. For hear the Scripture which says, "Before
the thunder goeth lightning, and before a shamefaced man shall go
favor."[3] Now there is nothing more shameless than the jester; so that
his mouth is not full of favor, but of pain. Let us banish this custom
from our tables. Yet are there some who teach it even to the poor! O
monstrous! they make men in affliction play the jester. Why, where
shall not this pest be found next? Already has it been brought into the
Church itself. Already has it laid hold of the very Scriptures. Need I
say anything to prove the enormity of the evil? I am ashamed indeed,
but still nevertheless I will speak; for I am desirous to show to what
a length the mischief has advanced, that I may not appear to be
trifling, or to be discoursing to you on some trifling subject; that
even thus I may be enabled to withdraw you from this delusion. And let
no one think that I am fabricating, but I will tell you what I have
really heard. A certain person happened to be in company with one of
those who pride themselves highly on their knowledge (now I know I
shall excite a smile, but still I will say it notwithstanding); and
when the platter was set before him, he said, "Take and eat, children,
lest your belly be angry!"[4] And again, others say, "Woe unto thee,
Mammon, and to him that hath thee not"[5] and many like enormities has
jesting introduced; as when they say, "Now is there no nativity."[6]
And this I say to show the enormity of this base temper; for these are
the expressions of a soul destitute of all reverence. And are not these
things enough to call down thunderbolts? And one might find many other
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such things which have been said by these men.
Wherefore, I entreat you, let us banish the custom
universally, and speak those things which become us. Let not holy
mouths utter the words of dishonorable and base men. "For what
fellowship have righteousness and iniquity, or what communion hath
light with darkness?" (2 Cor. vi. 14.) Happy will it be for us, if,
having kept ourselves aloof from all such foul things, we be thus able
to attain to the promised blessings; far indeed from dragging such a
train after us, and sullying the purity of our minds by so many. For
the man who will play the jester will soon go on to be a railer, and
the railer will go on to heap ten thousand other mischiefs on himself.
When then we shall have disciplined these two faculties of the soul,
anger and desire (vid. Plat. Phaedr. cc. 25, 34), and have put them
like well-broken horses under the yoke of reason, then let us set over
them the mind as charioteer, that we may "gain the prize of our high
calling" (Phil. iii. 14); which God grant that we may all attain,
through Jesus Christ our Lord, with Whom, together with the Holy Ghost,
be unto the Father, glory, might, and honor, now, and ever, and
throughout all ages. Amen.
HOMILY XVIII.
EPHESIANS v. 5, 6.
"For this ye know of a surety, that no fornicator, nor unclean person,
nor covetous man, which is an idolater, hath any inheritance in the
kingdom of Christ and God. Let no man deceive you with empty words: for
because of these things cometh the wrath of God upon the sons of
disobedience."
THERE were, it is likely, in the time of our
forefathers also, some who "weakened the hands of the people" (Jer.
xxxviii. 4), and brought into practice that which is mentioned by
Ezekiel,--or rather who did the works of the false prophets, who
"profaned God among His people for handfuls of barley" (Ezek. xiii.
19); a thing, by the way, done methinks by some even at this day. When,
for example, we say that he who calleth his brother a fool shall depart
into hell-fire, others say, "What? Is he that calls his brother a fool
to depart into hell-fire? Impossible," say they. And again, when we say
that "the covetous man is an idolater," in this too again they make
abatements, and say the expression is hyperbolical. And in this manner
they underrate and explain away all the commandments. It was in
allusion then to these that the blessed Paul, at this time when he
wrote to the Ephesians, spoke thus, "For this ye know,[1] that no
fornicator, nor unclean person, nor covetous man, which is an idolater,
hath any inheritance in the kingdom of Christ and God"; adding, "let no
man[2] deceive you with empty words." Now "empty words" are those which
for a while are gratifying, but are in nowise borne out in facts;
because the whole case is a deception.
"Because of these things cometh the wrath of God
upon the sons of disobedience."
Because of "fornication," he means, because of
"covetousness," because of "uncleanness," or both because of these
things, and because of the "deceit,"[3] inasmuch as there are
deceivers. "Sons of disobedience"; he thus calls those who are utterly
disobedient, those who disobey Him.
Ver. 7, 8. "Be not ye, therefore, partakers with
them. For ye were[4] once darkness, but are now light in the Lord."
Observe how wisely he urges them forward; first,
from the thought of Christ, that ye love one another, and do injury to
no man; then, on the other hand, from the thought of punishment and
hell-fire. "For ye were once darkness," says he, "but are now light in
the Lord." Which is what he says also in the Epistle to the Romans;
"What fruit then had ye at that time in the things whereof ye are now
ashamed?" (Rom. vi. 21), and reminds them of their former wickedness.
That is to say, thinking what ye once were, and what ye are now become,
do not run back into your former wickedness, nor do "despite to the
grace" (Heb. x. 29) of God.
"Ye were once darkness, but are now light in the
Lord!"
Not, he says, by your own virtue, but through
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the grace of God has this accrued to you. That is to say, ye also were
sometime worthy of the same punishments, but now are so no more. "Walk"
therefore "as children of light." What is meant however by "children of
light," he adds afterwards.
Ver. 9, 10. "For the fruit[1] of the light is in all
goodness and righteousness and truth, proving what is well-pleasing
unto the Lord."
"In all goodness,"[2] he says: this is opposed to
the angry, and the bitter: "and righteousness"; this to the covetous:
"and truth"; this to false pleasure: not those former things, he says,
which I was mentioning, but their opposites. "In all"; that is, the
fruit of the Spirit ought to be evinced in everything. "Proving what is
well-pleasing unto the Lord"; so that those things are tokens of a
childish and imperfect mind.
Ver. 11, 12, 13. "And have no fellowship with the
unfruitful works of darkness, but rather even reprove them. For the
things which are done by them in secret it is a shame even to speak of.
But all things when they are reproved, are made manifest by the light."
He had said, "ye are light." Now the light reproves
by exposing the things which take place in the darkness. So that if ye,
says he, are virtuous, and conspicuous, the wicked will be unable to
lie hidden. For just as when a candle is set, all are brought to light,
and the thief cannot enter; so if your light shine, the wicked being
discovered shall be caught. So then it is our duty to expose them. How
then does our Lord say, "Judge not, that ye be not judged"? (Matt. vii.
I, 3.) Paul did not say "judge," he said "reprove," that is, correct.
And the words, "Judge not, that ye be not judged," He spoke with
reference to very small errors. Indeed, He added, "Why beholdest thou
the mote that is in thy brother's eye, but considerest not the beam
that is in thine own eye?" But what Paul is saying is of this sort. As
a wound, so long as it is imbedded and concealed outwardly, and runs
beneath the surface, receives no attention, so also sin, as long as it
is concealed, being as it were in darkness, is daringly committed in
full security; but as soon as "it is made manifest," becomes "light";
not indeed the sin itself, (for how could that be?) but the sinner. For
when he has been brought out to light, when he has been admonished,
when he has repented, when he has obtained pardon, hast thou not
cleared away all his darkness? Hast thou not then healed his wound?
Hast thou not called his unfruitfulness into fruit? Either this is his
meaning,[3] or else what I said above, that your life "being manifest,
is light." For no one hides an irreproachable life; whereas things
which are hidden, are hidden by darkness covering them.
Ver. 14. "Wherefore he saith, Awake thou that
sleepest, and arise from the dead, and Christ shall shine upon thee."
By the "sleeper" and the "dead," he means the man
that is in sin; for he both exhales noisome odors like the dead, and is
inactive like one that is asleep, and like him he sees nothing, but is
dreaming, and forming fancies and illusions. Some indeed read,[4] "And
thou shalt touch Christ "; but others, "And Christ shall shine Upon
thee "; and it is rather this latter. Depart from sin, and thou shalt
be able to behold Christ. "For every one that doeth ill, hateth the
light, and cometh not to the light." (John iii. 20. ) He therefore that
doeth it not, cometh to the light.
Now he is not saying this with reference to the
unbelievers only, for many of the faithful, no less than unbelievers,
hold fast by wickedness; nay, some far more. Therefore to these also it
is necessary to exclaim, "Awake,[5] thou that sleepest, and arise from
the dead, and Christ shall shine upon thee." To these it is fitting to
say this also, "God is not the God of the dead, but of the living."
(Matt. xxii. 32.) If then he is not the God of the dead, let us live.
Now there are some who say that the words, "the
covetous man is an idolater," are hyperbolical. However, the statement
is not hyperbolical, it is true. How, and in what way? Because the
covetous man apostatizes from God, just as the idolater does. And lest
you should imagine this is a bare assertion, there is a declaration of
Christ which saith, "Ye cannot serve God and Mammon." (Matt. vi.
24.) If then it is not possible to serve God and Mammon, they who serve
Mammon have thrown themselves out of the service of God; and they who
have denied His sovereignty, and serve lifeless gold, it is plain
enough that they are
134
idolaters. "But I never made an idol," a man will say, "nor set up an
altar, nor sacrificed sheep, nor poured libations of wine; no, I came
into the church, and lifted up my hands to the Only-begotten Son of
God; I partake of the mysteries, I communicate in prayer, and in
everything else which is a Christian's duty. How then," he will say,
"am I a worshiper of idols?" Yes, and this is the very thing which is
the most astonishing of all, that when thou hast had experience, and
hast "tasted" the lovingkindness of God, and "hast seen that the Lord
is gracious" (Ps. xxxiv. 8), thou shouldest abandon Him who is
gracious, and take to thyself a cruel tyrant, and shouldest pretend to
be serving Him, whilst in reality thou hast submitted thyself to the
hard and galling yoke of covetousness. Thou hast not yet told me of thy
own duty done, but only of thy Master's gifts. For tell me, I beseech
thee, whence do we judge of a soldier? Is it when he is on duty
guarding the king, and is fed by him, and called the king's own, or is
it when he is minding his own affairs and interests? To pretend to be
with him, and to be attentive to his interests whilst he is advancing
the cause of the enemy, we declare to be worse than if he breaks away
from the king's service, and joins the enemy. Now then thou art doing
despite to God, just as an idolater does, not with thine own mouth
singly, but with the ten thousands of those whom thou hast wronged. Yet
you will say, "an idolater he is not." But surely, whenever they say,
"Oh! that Christian, that covetous fellow," then not only is he himself
committing outrage by his own act, but he frequently forces those also
whom he has wronged to use these words; and if they use them not, this
is to be set to the account of their reverence.
Do we not see that such is the fact? What else is an
idolater? Or does not he too worship passions, oftentimes not mastering
his passions? I mean, for example, when we say that the pagan idolater
worships idols, he will say, "No, but it is Venus, or it is Mars." And
if we say, Who is this Venus? the more modest amongst them will say, It
is pleasure. Or what is this Mars? It is wrath. And in the same way
dost thou worship Mammon. If we say, Who is this Mammon? It is
covetousness, and this thou art worshiping. "I worship it not," thou
wilt say. Why not? Because thou dost not bow thyself down? Nay, but as
it is, thou art far more a worshiper in thy deeds and practices; for
this is the higher kind of worship. And that you may understand this,
look in the case of God; who more truly worship Him, they who merely
stand up at the prayers, or they who do His will? Clearly enough, these
latter. The same also is it with the worshipers of Mammon; they who do
his will, they truly are his worshipers. However, they who worship the
passions are oftentimes free from the passions. One may see a worshiper
of Mars oftentimes governing his wrath. But this is not true of thee;
thou makest thyself a slave to thy passion.
Yes, but thou slayest no sheep? No, thou slayest
men, reasonable souls, some by famine, others by blasphemies. Nothing
can be more frenzied than a sacrifice like this. Who ever beheld souls
sacrificed? How accursed is the altar of covetousness! When thou
passest by this idol's altar here, thou shalt see it reeking with the
blood of bullocks and goats; but when thou shalt pass by the altar of
covetousness, thou shalt see it breathing the shocking odor of human
blood. Stand here before it in this world, and thou shalt see, not the
wings of birds burning, no vapor, no smoke exhaled, but the bodies of
men perishing. For some throw themselves among precipices, others tie
the halter, others thrust the dagger through their throat. Hast thou
seen the cruel and inhuman sacrifices? Wouldest thou see yet more
shocking ones than these? Then I will show thee no longer the bodies of
men, but the souls of men slaughtered in the other world. Yes, for it
is possible for a soul to be slain with the slaughter peculiar to the
soul; for as there is a death of the body,[1] so is there also of the
soul. "The soul that sinneth," saith the Prophet," it shall die."
(Ezek. xviii. 4.) The death of the soul, however, is not like the death
of the body; it is far more shocking. For this bodily death, separating
the soul and the body the one from the other, releases the one from
many anxieties and toils, and transmits the other into a manifest
abode: then when the body has been in time dissolved and crumbled away,
it is again gathered together in incorruption, and receives back its
own proper soul. Such we see is this bodily death. But that of the soul
is awful and terrific. For this death, when dissolution takes place,
does not let it pass, as the body does, but binds it down again to an
imperishable body, and consigns it to the unquenchable fire. This then
is the death of the soul. And as therefore there is a death of the
soul, so is there also a slaughter of the soul. What is the slaughter
of the body? It is the being turned into a corpse, the being stripped
of the energy derived from the soul. What is the slaughter of the soul?
It is its being made a corpse also. And how is the soul made a
corpse? Because as the body then becomes a corpse when the soul
leaves it destitute of its own vital energy, so also does the soul then
be-
135
come a corpse, when the Holy Spirit leaves it destitute of His
spiritual energy.
Such for the most part are the slaughters made at
the altar of covetousness. They are not satisfied, they do not stop at
men's blood no, the altar of covetousness is not glutted, unless
it sacrifice the very soul itself also, unless it receive the souls of
both, the sacrificer and the sacrificed. For he who sacrifices must
first be sacrificed, and then he sacrifices; and the dead sacrifices
him who is yet living. For when he utters blasphemies, when he reviles,
when he is irritated, are not these so many incurable wounds of the
soul?
Thou hast seen that the expression is no hyperbole.
Wouldest thou hear again another argument, to teach you how
covetousness is idolatry, and more shocking than idolatry? Idolaters
worship the creatures of God ("for they worshiped," it is said, "and
served the creature rather than the Creator") (Rom. i. 25); but thou
art worshiping a creature of thine own. For God made not covetousness
but thine own insatiable appetite invented it.[1] And look at the
madness and folly. They that worship idols, honor also the idols they
worship; and if any one speak of them with disrespect or ridicule, they
stand up in their defense; whereas thou, as if in a sort of
intoxication, art worshiping an object, which is so far from being free
from accusation, that it is even full of impiety. So that thou, even
more than they, excellest in wickedness. Thou canst never have it to
say as an excuse, that it is no evil. If even they are in the highest
degree without excuse, yet art thou in a far higher, who art
forever censuring covetousness, and reviling those who devote
themselves to it, and who yet doth serve and obey it.
We will examine, if you please, whence idolatry took
its rise. A certain wise man (Wisd. xiv. 16) tells us, that a certain
rich man afflicted with untimely mourning for his son, and having no
consolation for his sorrow, consoled his passion in this way: having
made a lifeless image of the dead, and constantly gazing at it, he
seemed through the image to have his departed one still; whilst certain
flatterers, "whose God was their belly" (Phil. iii. 19), treating the
image with reverence in order to do him honor, carried on the custom
into idolatry.[2] So then it took its rise from weakness of soul, from
a senseless custom, from extravagance. But not so covetousness: from
weakness of soul indeed it is, only that it is from a worse weakness.
It is not that any one has lost a son, nor that he is seeking for
consolation in sorrow. nor that he is drawn on by flatterers. But how
is it? I will tell you. Cain in covetousness overreached[3] God; what
ought to have been given to Him, he kept to himself; what he should
have kept himself, this he offered to Him; and thus the evil began even
from God. For if we are God's, much more are the first-fruits of our
possessions. Again, men's violent passion for women arose from
covetousness.[4] "They saw the daughters of men" (Gen. vi. 2), and they
rushed headlong into lust. And from hence again it went on to money;
for the wish to have more than one's neighbor of this world's goods,
arises from no other source, than from "love waxing cold." The wish to
have more than one's share arises from no other source than
recklessness, misanthropy, and arrogance toward others. Look at the
earth, how wide is its extent? How far greater than we can use the
expanse of the sky and the heaven? It is that He might put an end to
thy covetousness, that God hath thus widely extended the bounds of the
creation. And art thou then still grasping and even thus? And dost thou
hear that covetousness is idolatry, and not shudder even at this? Dost
thou wish to inherit the earth? Then hast thou no inheritance in
heaven. Art thou eager to leave an inheritance to others, that thou
mayest rob thyself of it? Tell me, if any one were to offer thee power
to possess all things, wouldest thou be unwilling? It is in thy power
now, if thou wilt. Some, however, say, that they are grieved when they
transmit the inheritance to others, and would fain have consumed it
themselves, rather than see others become its masters. Nor do I acquit
thee of this weakness; for this too is characteristic of a weak soul.
However, at least let as much as this be done. In thy will leave Christ
thine heir. It were thy duty indeed to do so in thy lifetime, for this
would show a right disposition. Still, at all events, be a little
generous, though it be but by necessity. For Christ indeed charged us
to give to the poor with this object, to make us wise in our lifetime,
to induce us to despise money, to teach us to look down upon earthly
things. It is no contempt of money, as you think, to bestow it upon
this man and upon that man when one dies, and is no longer master of
it. Thou art then no longer giving of thine own, but of absolute
necessity: thanks to death, not to thee. This is no act of affection,
it is thy loss.
136
However, let it be done even thus; at least then give up thy passion.
MORAL. Consider how many acts of plunder, how many
acts of covetousness, thou hast committed. Restore all fourfold. Thus
plead thy cause to God. Some, however, there are who are arrived at
such a pitch of madness and blindness, as not even then to comprehend
their duty; but who go on acting in all cases, just as if they were
taking pains to make the judgment of God yet heavier to themselves.
This is the reason why our blessed Apostle writes and says, "Walk as
children of light." Now the covetous man of all others lives in
darkness, and spreads great darkness over all things around.
"And have no fellowship," he adds, "with the
unfruitful works of darkness, but rather even reprove them; for the
things which are done by them in secret, it is a shame even to speak
of; but all things when they are reproved are made manifest by the
light." Hearken, I entreat you, all, as many of you as like not to be
hated for nothing, but to be loved. "What need is there to be hated?"
one says. A man commits a robbery, and dost thou not reprove him, but
art afraid of his hatred? though this, however, is not being hated for
nothing. But dost thou justly convict him, and yet fear the hatred?
Convict thy brother, incur enmity for the love's sake which thou owest
to Christ, for the love's sake which thou owest to thy brother. Arrest
him as he is on his road to the pit of destruction. For to admit him to
our table, to treat him with civil speeches, with salutations, and with
entertainments, these are no signal proofs of friendship. No, those I
have mentioned are the boons which we must bestow upon our friends,
that we may rescue their souls from the wrath of God. When we see them
lying prostrate in the furnace of wickedness, let us raise them up.
"But," they say, it is of no use, he is incorrigible." However, do thou
thy duty, and then thou hast excused thyself to God. Hide not thy
talent. It is for this that thou hast speech, it is for this thou hast
a mouth and a tongue, that thou mayest correct thy neighbor.[1] It is
dumb and reasonless creatures only that have no care for their
neighbor, and take no account of others. But dost thou while calling
God, "Father," and thy neighbor, "brother," when thou seest him
committing unnumbered wickednesses, dost thou prefer his good-will to
his welfare? No, do not so, I entreat you. There is no evidence of
friendship so true as never to overlook the sins of our brethren. Didst
thou see them at enmity? Reconcile them. Didst thou see them guilty of
covetousness? Check them. Didst thou see them wronged? Stand up in
their defense. It is not on them, it is on thyself thou art conferring
the chief benefit. It is for this we are friends, that we may be of use
one to another. A man will listen in a different spirit to a friend,
and to any other chance person. A chance person he will regard perhaps
with suspicion, and so in like manner will he a teacher, but not so a
friend.
"For," he says, "the things which are done by them
in secret it is a shame even to speak of: but all things when they are
reproved are made manifest by the light." What is it he means to say
here? He means this. That some sins in this world are done in secret,
and some also openly; but in the other it shall not be so. Now there is
no one who is not conscious to himself of some sin. This is why he
says," But all the things when they are reproved are made manifest by
the light." What then? Is this again, it will be said, meant concerning
idolatry? It is not; the argument is about our life and our sins. "For
everything that is made manifest," says he, "is light."
Wherefore, I entreat you, be ye never backward to
reprove, nor displeased at being reproved.[2] For as long indeed as
anything is carried on in the dark, it is carried on with greater
security; but when it has many to witness what is done, it is brought
to light. By all means then let us do all we can to chase away the
deadness which is in our brethren, to scatter the darkness, and to
attract to us the "Sun of righteousness." For if there be many shining
lights, the path of virtue will be easy to themselves, and they which
are in darkness will be more easily detected, while the light is held
forth and puts the darkness to flight. Whereas if it be the reverse,
there is fear lest as the thick mist of darkness and of sin overpowers
the light, and dispels its transparency, those shining lights
themselves should be extinguished. Let us be then disposed to benefit
one another, that one and all, we may offer up praise and glory to the
God of lovingkindness, by the grace and loving-kindness of the only
begotten Son with whom to the Father, together with the Holy Ghost, be
glory, strength, honor now and forever and forever. Amen.
137
HOMILY XIX.
EPHESIANS v. 15, 16, 17.
"Look then carefully how ye walk, not as unwise, but as wise; redeeming
the time, because the days are evil. Wherefore be ye not foolish, but
understand what the will of the Lord is."
HE is still cleansing away the root of bitterness,
still cutting off the very groundwork of anger) For what is he saying?
"Look carefully how ye walk." "They are sheep in the midst of wolves,"
and he charges them to be also "as doves." For "ye shall be harmless,"
saith he, "as doves." (Matt. x. 16.) Forasmuch then as they were both
amongst wolves, and were besides commanded not to defend themselves,
but to suffer evil, they needed this admonition.[2] Not indeed but that
the former was sufficient to render them stronger;[3] but now that
there is besides the addition of the two, reflect how exceedingly it is
heightened. Observe then here also, how carefully he secures them, by
saying, "Look how ye walk." Whole cities were at war with them; yea,
this war made its way also into houses. They were divided, father
against son, and son against father, mother against daughter, and
daughter against mother. What then? Whence these divisions? They heard
Christ say, "He that loveth father or mother more than me, is not
worthy of me." (Matt. x. 37.) Lest therefore they should think that he
was without reason introducing wars and fightings, (since there was
likely to be much anger produced, if they on their part were to
retaliate,) to prevent this, he says, "See carefully how ye walk." That
is to say, "Except the Gospel message,[4] give no other handle on any
score whatever, for the hatred which you will incur." Let this be the
only ground of hatred. Let no one have any other charge to make against
you; but show all deference and obedience, whenever it does no harm to
the message, whenever it does not stand in the way of godliness. For it
is said, "Render to all their dues, tribute to whom tribute, custom to
whom custom." (Rom. xiii. 7.) For when amongst the rest of the world
they shall see us forbearing, they will be put to shame.
"Not as unwise, but as wise,[5] redeeming the time."
It is not from any wish that you should be artful,
and versatile, that he gives this advice. But what he means is this.
The time is not yours. At present ye are strangers, and sojourners, and
foreigners, and aliens; seek not honors, seek not glory, seek not
authority, nor revenge; bear all things, and in this way, "redeem the
time";[6] give up many things, anything they may require. Imagine now,
I say, a man had a magnificent house, and persons were to make their
way in, on purpose to murder him, and he were to give a large sum, and
thus to rescue himself. Then we should say, he has redeemed himself. So
also hast thou a large house, and a true faith in thy keeping. They
will come to take all away. Give whatever they may demand, only
preserve the principal thing, I mean the faith.
"Because the days" saith he "are evil."
What is the evil of the day? The evil of the
day ought to belong to the day. What is the evil of a body?
Disease. And what again the evil of the soul? Wickedness. What is
the evil of water? Bitterness. And the evil of each particular thing,
is with reference to that nature of it which is affected by the evil.
If then there is an evil in the day, it ought to belong to the day, to
the hours, to the day-light. So also Christ saith, "Sufficient unto the
day is the evil thereof." (Matt. vi. 34.) And from this expression we
shall understand the other. In what sense then does he call "the days
evil "? In what sense the "time" evil? It is not the essence of the
thing, not the things as so created, but it is the things transacted in
them. In the same way as we are in the habit of saying, "I have passed
a disagreeable and wretched day."[7] And yet how could it be
disagreeable, except from the circumstances which took place in it? Now
the events which take place in it are, good things from God, but evil
things from bad men. So then of the evils which happen in the times,
men are the creators, and hence it is that the times are said to be
evil. And thus we also call the times evil.
Ver. 17, 18. "Wherefore,"[8] he adds, "be ye
138
not foolish, but understand what the will of the Lord is; and be not
drunk with wine, wherein is riot."
For indeed intemperance in this renders men
passionate and violent, and hot-headed, and irritable and savage. Wine
has been given us for cheerfulness, not for drunkenness. Whereas now it
appears to be an unmanly and contemptible thing for a man not to get
drunk. And what sort of hope then is there of salvation? What?
contemptible, tell me, not to get drunk, where to get drunk ought of
all things in the world to be most contemptible? For it is of all
things right for even a private individual to keep himself far from
drunkenness; but how much more so for a soldier, a man who lives
amongst swords, and bloodshed, and slaughter: much more, I say, for the
soldier, when his temper is sharpened by other causes also, by power,
by authority, by being constantly in the midst of stratagems and
battles. Wouldest thou know where wine is good? Hear what the Scripture
saith, "Give strong drink unto him that is ready to perish, and wine
unto the bitter in soul." (Prov. xxxi. 6.) And justly, because it can
mitigate asperity and gloominess, and drive away clouds from the brow.
"Wine maketh glad the heart of man" (Ps. civ. 15), says the Psalmist.
How then does wine produce drunkenness? For it cannot be that one and
the same thing should work opposite effects. Drunkenness then surely
does not arise from wine, but from intemperance. Wine is bestowed upon
us for no other purpose than for bodily health; but this purpose also
is thwarted by immoderate use. But hear moreover what our blessed
Apostle writes and says to Timothy, "Use a little wine for thy
stomach's sake, and thine often infirmities."[1]
This is the reason why God has formed our bodies in
moderate proportions, and so as to be satisfied with a little, from
thence at once instructing us that He has made us adapted to another
life. And that life He would fain have bestowed upon us even from the
very beginning; but since we rendered ourselves unworthy of it, He
deferred it; and in the time during which He deferred it, not even in
that does He allow us immoderate indulgence; for a little cup of wine
and a single loaf is enough to satisfy a manes hunger. And man the lord
of all the brute creation has He formed so as to require less food in
proportion than they, and his body small; thereby declaring to us
nothing else than this, that we are hastening onward to another life.
"Be not drunk," says he, "with wine, wherein is riot"; for it does not
save[2] but it destroys; and that, not the body only, but the soul also.
Ver. 18, 19, 20, 21. "But be filled[3] with the
Spirit; speaking one to another in psalms and hymns and spiritual
songs, singing and making melody with your heart to the Lord; giving
thanks always for all things in the name of our Lord Jesus Christ to
God even the Father; subjecting yourselves one to another in the fear
of Christ."
Dost thou wish, he says, to be cheerful, dost thou
wish to employ the day? I give thee spiritual drink; for drunkenness
even cuts off the articulate sound of our tongue; it makes us lisp and
stammer, and distorts the eyes, and the whole frame together. Learn to
sing psalms, and thou shall see the delightfulness of the employment.
For they who sing psalms are filled with the Holy Spirit, as they who
sing satanic songs are filled with an unclean spirit.
What is meant by "with your hearts to the Lord"? It
means, with close attention and understanding. For they who do not
attend closely, merely sing, uttering the words, whilst their heart is
roaming elsewhere.
"Always," he says, "giving thanks for all things in
the name of our Lord Jesus Christ unto God even the Father, subjecting
yourselves one to another in the fear of Christ."
That is, "let your requests be made known unto God,
with thanksgiving" (Phil. iv. 6); for there is nothing so pleasing to
God, as for a man to be thankful. But we shall be best able to give
thanks unto God, by withdrawing our souls from the things before
mentioned, and by thoroughly cleansing them by the means he has told us.
"But be filled," says he, "with the Spirit."
And is then this Spirit within us? Yes, indeed,
within us. For when we have driven away lying, and bitterness, and
fornication, and uncleanness, and covetousness, from our souls, when we
are become kind, tender-hearted, forgiving one another, when there is
no jesting, when we have rendered ourselves worthy of it, what is there
to hinder the Holy Spirit from coming and lighting upon us? And not
only will He come unto us, but He will fill our hearts; and when we
have so great a light kindled within us, then will the way of virtue be
no longer difficult to attain, but will be easy and simple.
"Giving thanks always,[4] he says, "for all things."
139
What then? Are we to give thanks for everything that
befalls us? Yes; be it even disease, be it even penury. For if a
certain wise man gave this advice in the Old Testament, and said,
"Whatsoever is brought upon thee take cheerfully, and be patient when
thou art changed to a low estate" (Ecclus. ii, 4); much more ought this
to be the case in the New. Yes, even though thou know not the word,
give thanks. For this is thanksgiving. But if thou give thanks when
thou art in comfort and in affluence, in success and in prosperity,
there is nothing great, nothing wonderful in that. What is required is,
for a man to give thanks when he is in afflictions, in anguish, in
discouragements. Utter no word in preference to this, "Lord, I thank
thee." And why do I speak of the afflictions of this world? It is our
duty to give God thanks, even for hell[1] itself, for the torments and
punishments of the next world. For surely it is a thing beneficial to
those who attend to it, when the dread of hell is laid like a bridle on
our hearts. Let us therefore give thanks not only for blessings which
we see, but also for those which we see not, and for those which we
receive against our will. For many are the blessings He bestows upon
us, without our desire, without our knowledge. And if ye believe me
not, I will at once proceed to make the case clear to you. For
consider, I pray, do not the impious and unbelieving Gentiles ascribe
everything to the sun and to their idols? But what then? Doth He not
bestow blessings even upon them? Is it not the work of His providence,
that they both have life, and health, and children, and the like? And
again they that are called Marcionites,[2] and the Manichees, do they
not even blaspheme Him? But what then? Does He not bestow blessings on
them every day? Now if He bestows blessings on them that know them not,
much more does he bestow them upon us. For what else is the peculiar
work of God if it be not this, to do good to all mankind, alike by
chastisements and by enjoyments? Let us not then give thanks only when
we are in prosperity, for there is nothing great in this. And this the
devil also well knows, and therefore he said, "Doth Job fear God for
nought? Hast Thou not made an hedge about him and about all that he
hath on every side? Touch all that he hath; no doubt, he will renounce
Thee to Thy face!" (Job i. 10, 11.) However, that cursed one gained no
advantage; and God forbid he should gain any advantage of us either;
but whenever we are either in penury, or in sicknesses, or in
disasters, then let us increase our thanksgiving; thanksgiving, I mean,
not in words, nor in tongue, but in deeds and works, in mind and in
heart. Let us give thanks unto Him with all our souls. For He loves us
more than our parents; and wide as is the difference between evil
and goodness, so great is the difference between the love of God and
that of our fathers. And these are not my words, but those of Christ
Himself Who loveth us. And hear what He Himself saith, "What man is
there of you, who, if his son shall ask him for a loaf, will give him a
stone? If ye then, being evil, know how to give good gifts unto your
children, how much more shall your Father which is in Heaven give good
things to them that ask Him?" (Matt. vii. 9, 11.) And again, bear what
He saith also elsewhere: "Can a woman forget her sucking child that she
should not have compassion on the son of her womb? Yea, they may
forget, yet will not I forget thee, saith the Lord." (Isa. xlix. 15.)
For if He loveth us not, wherefore did He create us? Had He any
necessity? Do we supply to Him any ministry and service? Needeth He
anything that we can render? Hear what the Prophet says; "I have said
unto the Lord, Thou art my Lord, I have no good beyond Thee." (Ps. xvi.
2.)
The ungrateful, however, and unfeeling say, that
this were worthy of God's goodness, that there should be an equality
amongst all. Tell me, ungrateful mortal, what sort of things are they
which thou deniest to be of God's goodness, and what equality meanest
thou? "Such an one," thou wilt say, "has been a cripple from his
childhood; another is mad, and is possessed; another has arrived at
extreme old age, and has spent his whole life in poverty; another in
the most painful diseases: are these works of Providence? One man is
deaf, another dumb, another poor, whilst another, impious, yea, utterly
impious, and full of ten thousand vices, enjoys wealth, and keeps
concubines, and parasites, and is owner of a splendid mansion, and
lives an idle life."[3] And many instances of the sort they string
together, and weave a long account of complaint against the providence
of God.
What then are we to say to them? Now if they were
Greeks, and were to tell us that the universe is governed by some one
or other, we should in turn address. to them the self-same words, "What
then, are things without a provi-
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dence? How then is it that ye reverence gods, and worship genii and
heroes? For if there is a providence, some one or other superintends
the whole." But if any, whether Christians or Heathen, should be
impatient at this, and be wavering, what shall we say to them? "Why,
could so many good things, tell me, arise of themselves? The daily
light? The beautiful order and the forethought that exist in all
things? The mazy dances of the stars? The equable course of nights and
days? The regular gradation of nature in vegetables, and animals, and
men? Who, tell me, is it that ordereth these? If there were no
superintending Being, but all things combined together of themselves,
who then was it that made this vault revolve, so beautiful, so vast, I
mean the sky, and set it upon the earth, nay more, upon the waters? Who
is it that gives the fruitful seasons? Who implanted so great power in
seeds and vegetables? For that which is accidental is necessarily
disorderly; whereas that which is orderly implies design. For which,
tell me, of the things around us that are accidental, is not full of
great disorder, and of great tumult and confusion? Nor do I speak of
things accidental only, but of those also which imply some agent, but
an unskillful agent. For example, let there be timber and stone, and
let there be lime withal; and let a man unskilled in building take
them, and begin building, and set hard to work; will he not spoil and
destroy everything? Again, take a vessel without a pilot, containing
everything which a vessel ought to contain, without a shipwright; I do
not say that it is unequipped and unfinished, but though well equipped,
it will not be able to sail. And could the vast extent of earth
standing on the waters, tell me, ever stand so firmly, and so long a
time, without some power to hold it together?[1] And can these views
have any reason? Is it not the extreme of absurdity to conceive such a
notion? And if the earth supports the heaven, behold another burden
still; but if the heaven also is borne upon the waters, there arises
again another question. Or rather not another question, for it is the
work of providence. For things which are borne upon the water ought not
to be made convex, but concave. Wherefore? Because the whole body of
anything which is concave is immersed in the waters, as is the case
with a ship; whereas of the convex the body is entirely above, and only
the rim rests upon the surface; so that it requires a resisting body,
hard, and able to sustain it, in order to bear the burden imposed. But
does the atmosphere then support the heaven? Why, that is far softer,
and more yielding even than water, and cannot sustain anything, no, not
the very lightest things, much less so vast a bulk. In fine, if we
chose to follow out the argument of providence, both generally and in
detail, time itself would fail us. For I will now ask him who would
start those questions above mentioned, are these things the result of
providence, or of the want of providence? And if he shall say, that
they are not from providence, then again I will ask, how then did they
arise? But no, he will never be able to give any account at all. And
dost thou not know that?
Much more then is it thy duty not to question, not
to be over curious, in those things which concern man. And why not?
Because man is nobler than all these, and these were made for his sake,
not he for their sake. If then thou knowest not so much as the skill
and contrivance that are visible in His providence, how shalt thou be
able to know the reasons, where he himself is the subject? Tell me, I
pray, why did God form him so small, so far below the height of heaven,
as that he should even doubt of the things which appear above him? Why
are the northern and southern climes uninhabitable? Tell me, I say, why
is the night made longer in winter and shorter in summer? Why are the
degrees of cold and heat such as they are? Why is the body mortal? And
ten thousand questions besides I will ask thee, and if thou wilt, will
never cease asking. And in one and all thou wilt surely be at a loss to
answer. And thus is this of all things most providential, that the
reasons of things are kept secret from us. For surely, one would have
imagined man to be the cause of all things, were there not this to
humble our understanding.
"But such an one," you will say, "is poor, and
poverty is an evil. And what is it to be sick, and what is it to be
crippled?" Oh, man, they are nothing.[2] One thing alone is evil, that
is to sin; this is the only thing we ought to search to the bottom. And
yet we omit to search into the causes of what are really evils, and
busy ourselves about other things. Why is. it that not one of us ever
examines why he has sinned? To sin,--is it then in my power, or is it
not in my power? And why need I go round about me for a number of
reasons? I will seek for the matter within myself. Now then did I ever
master my wrath? Did I ever master my anger, either through shame, or
through fear of man? Then whenever
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I discover this done, I shall discover that to sin is in my own power.
No one examines these matters, no one busies himself about them: But
only according to Job, "Man in a way altogether different swims upon
words."[1] For why does it concern thee, if such an one is blind, or
such an one poor? God hath not commanded thee to look to this, but to
what thou thyself art doing. For if on the one hand thou doubtest that
there is any power superintending the world, thou art of all men the
most senseless; but if thou art persuaded of this, why doubt that it is
our duty to please God?
"Giving thanks always," he says, "for all things to
God."
Go to the physician's, and thou wilt see him,
whenever a man is discovered to have a wound, using the knife and the
cautery. But no, in thy case, I say not so much as this; but go to the
carpenter's. And yet thou dost not examine his reasons, although thou
understandest not one of the things which are done there, and many
things will appear to thee to be difficulties; as, for instance, when
he hollows the wood, when he alters its outward shape. Nay, I would
bring thee to a more intelligible craft still, for instance, that of
the painter, and there thy head will swim. For tell me, does he not
seem to be doing what he does, at random? For what do his lines mean,
and the turns and bends of the lines? But when he puts on the colors,
then the beauty of the art will become conspicuous. Yet still, not even
then wilt thou be able to attain to any accurate understanding of it.
But why do I speak of carpenters, and painters, our fellow-servants?
Tell me, how does the bee frame her comb, and then shalt thou speak
about God also. Master the handiwork of the ant, the spider, and the
swallow, and then shalt thou speak about God also. Tell me these
things. But no, thou never canst. Wilt thou not cease then, O man, thy
vain enquiries? For vain indeed they are. Wilt thou not cease busying
thyself in vain about many things? Nothing so wise as this ignorance,
where they that profess they know nothing are wisest of all, and they
that spend overmuch labor on these questions, the most foolish of
all. So that to profess knowledge is not everywhere a sign of wisdom,
but sometimes of folly also. For tell me, suppose there were two men,
and one of them should profess to stretch out his lines, and to measure
the expanse that intervenes between the earth and heaven, and the other
were to laugh at him, and declare that he did not understand it, tell
me, I pray, which should we laugh at, him that said he knew, or him
that knew not? Evidently, the man that said that he knew. He that is
ignorant, therefore, is wiser than he that professes to know.[2] And
what again? If any one were to profess to tell us how many cups of
water the sea contains, and another should profess his ignorance, is
not the ignorance here again wiser than the knowledge?[3] Surely,
vastly so. And why so? Because that knowledge itself is but intense
ignorance. For he indeed who says that he is ignorant, knows something.
And what is that? That it is incomprehensible to man.[4] Yes, and this
is no small portion of knowledge. Whereas he that says he knows, he of
all others knows not what he says he knows, and is for this very reason
utterly ridiculous.
MORAL. Alas! how many things are there to teach us
to bridle this unseasonable impertinence and idle curiosity; and yet we
refrain not, but are curious about the lives of others; as, why one is
a cripple, and why another is poor. And so by this way of reasoning we
shall fall into another sort of trifling which is endless, as, why such
an one is a woman? and, why all are not men? why there is such a thing
as an ass? why an ox? why a dog? why a wolf? why a stone? why wood? and
thus the argument will run out to an interminable length. This in truth
is the reason, why God has marked out limits to our knowledge, and has
laid them deep in nature. And mark, now, the excess of this busy
curiosity. For though we look up to so great a height as from earth to
heaven, and are not at all affected by it; yet as soon as ever we go up
to the top of a lofty tower, and have a mind to stoop over a little,
and look down, a sort of giddiness and dizziness immediately seizes us.
Now, tell me the reason of this. No, thou couldest never find out a
reason for it. Why is it that the eye possesses greater power than
other senses, and is caught by more distant objects? And one might see
it by comparison with the case of hearing. For no one will ever be able
to shout so loudly, as to fill the air as far as the eye can reach, nor
to hear at so great a distance. Why are not all the members of equal
honor? Why have not all received one function and one place? Paul also
searched into these questions; or rather he did not search into them,
for he was wise; but where he comes by chance upon this topic, he says,
"Each one of them, hath God set even as it hath pleased Him." (1 Cor.
xii. 18.) He assigns the whole to His will. And so then let us only
"give thanks for all things." " Wherefore," says he, "give thanks for
all things." This is the part of a well-disposed, of a wise, of an
intelligent servant; the opposite is that of a tattler, and an idler,
and a
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busy-body. Do we not see amongst servants, that those among them who
are worthless and good far nothing, are both tattlers, and triflers and
that they pry into the concerns of their masters, which they are
desirous to conceal: whereas the intelligent and well-disposed look to
one thing only, how they may fulfill their service. He that says much,
does nothing: as he that does much, never says a word out of season.
Hence Paul said, where he wrote concerning widows, "And they learn not
only to be idle, but tattlers also." (1 Tim. v. 13.) Tell me, now,
which is the widest difference, between our age and that of children,
or between God and men? between ourselves compared with gnats, or God
compared with us? Plainly between God and us. Why then dost thou busy
thyself to such an extent in all these questions? "Give thanks for all
things." "But what," say you, "if a heathen should ask the question?
How am I to answer him? He desires to learn from me whether there is a
Providence, for he himself denies that there is any being thus
exercising foresight." Turn round then, and ask him the same question
thyself. He will deny therefore that there is a Providence. Yet that
there is a Providence, is plain from what thou hast said; but that it
is incomprehensible, is plain from those things whereof we cannot
discover the reason. For if in things where men are the disposers, we
oftentimes do not understand the method of the disposition, and in
truth many of them appear to us inconsistent, and yet at the same time
we acquiesce, how much more will this be so in the case of God?
However, with God nothing either is inconsistent, or appears so to the
faithful. Wherefore let us "give thanks for all things," let us give
Him glory for all things.
"Subjecting[1] yourselves one to another," he says,
"in the fear of Christ." For if thou submit thyself for a ruler's sake,
or for money's sake, or from respectfulness, much more from the fear of
Christ. Let there be an interchange of service and submission. For then
will there be no such thing as slavish service. Let not one sit down in
the rank of a freeman, and the other in the rank of a slave; rather it
were better that both masters and slaves be servants to one
another;--far better to be a slave in this way than free in any other;
as will be evident from hence. Suppose the case of a man who should
have an hundred slaves, and he should in no way serve them; and suppose
again a different case, of an hundred friends, all waiting upon one
another. Which will lead the happier life? Which with the greater
pleasure, with the more enjoyment? In the one case there is no anger,
no provocation, no wrath, nor anything else of the kind whatever; in
the other all is fear and apprehension. In the one case too the whole
is forced, in the other is of free choice. In the one case they serve
one another because they are forced to do so, in the other with mutual
gratification. Thus does God will it to be; for this He washed His
disciples' feet. Nay more, if thou hast a mind to examine the matter
nicely, there is indeed on the part of masters a return of service. For
what if pride suffer not that return of service to appear? Yet if the
slave on the one hand render his bodily service, and thou maintain that
body, and supply it with food and clothing and shoes, this is an
exchange of service: because unless thou render thy service as well,
neither will he render his, but will be free, and no law will compel
him to do it if he is not supported. If this then is the case with
servants, where is the absurdity, if it should also become the case
with free men. "Subjecting yourselves in the fear," saith he, "of
Christ."[2] How great then the obligation, when we shall also have a
reward. But he does not choose to submit himself to thee? However do
thou submit thyself; not simply yield, but submit thyself. Entertain
this feeling towards all, as if all were thy masters. For thus shalt
thou soon have all as thy slaves, enslaved to thee with the most abject
slavery. For thou wilt then more surely make them thine, when without
receiving anything of theirs, thou of thyself renderest them of thine
own. This is "subjecting yourselves one to another in the fear of
Christ," in order that we may subdue all the passions, be servants of
God, and preserve the love we owe to one another. And then shall we be
able also to be counted worthy of the lovingkindness which cometh of
God, through the grace and mercies of His only-begotten Son, with whom
to the Father, together with the Holy Ghost, be glory, might, honor,
now and forever and ever. Amen.
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HOMILY XX.
EPHESIANS v. 22--24.
"Wives, be in subjection unto your own husbands, as unto the Lord. For
the husband is the head of the wife, as Christ also is the head of the
Church: being Himself the Saviour of the body. But as the Church is
subject to Christ, so let the wives also be to their husbands in
everything."
A CERTAIN wise man, setting down a number of things
in the rank of blessings, set down this also in the rank of a blessing,
"A wife agreeing with her husband." (Ecclus. xxv. 1.) And elsewhere
again he sets it down among blessings, that a woman should dwell in
harmony with her husband. (Ecclus. xl. 23.) And indeed from the
beginning, God appears to have made special provision for this union;
and discoursing of the twain as one, He said thus, "Male and female
created He them" (Gen. i. 27); and again, "There is neither male nor
female." (Gal. iii. 28.) For there is no relationship between man and
man so close as that between man and wife, if they be joined together
as they should be. And therefore a certain blessed man too, when he
would express surpassing love, and was mourning for one that was dear
to him, and of one soul with him, did not mention father, nor mother,
nor child, nor brother, nor friend, but what? "Thy love to me was
wonderful," saith he, "passing the love of women." (2 Sam. i. 26.) For
indeed, in very deed, this love is more despotic than any despotism:
for others indeed may be strong, but this passion is not only strong,
but unfading. For there is a certain love deeply seated in our nature,
which imperceptibly to ourselves knits together these bodies of ours.
Thus even from the very beginning woman sprang from man, and afterwards
from man and woman sprang both man and woman.[1] Perceivest thou the
close bond and connection? And how that God suffered not a different
kind of nature to enter in from without? And mark, how many
providential arrangements He made. He permitted the man to marry his
own sister; or rather not his sister, but his daughter; nay, nor yet
his daughter, but something more than his daughter, even his own
flesh.[2] And thus the whole He framed from one beginning, gathering
all together, like stones in a building, into one. For neither on the
one hand did He form her from without, and this was that the man might
not feel towards her as towards an alien; nor again did He confine
marriage to her,[3] that she might not, by contracting herself,[4] and
making all center in herself, be cut off from the rest. Thus as in the
case of plants, they are of all others the best, which have but a
single stem, and spread out into a number of branches; (since were all
confined to the root alone, all would be to no purpose, whereas again
had it a number of roots, the tree would be no longer worthy of
admiration;) so, I say, is the case here also. From one, namely Adam,
He made the whole race to spring, preventing them by the strongest
necessity from being ever torn asunder, or separated; and afterwards,
making it more restricted, He no longer allowed sisters and daughters
to be wives, lest we should on the other hand contract our love to one
point, and thus in another manner be cut off from one another. Hence
Christ said, "He which made them from the beginning, made them male and
female." (Matt. xix. 4.)
For great evils are hence produced, and great
benefits, both to families and to states. For there is nothing which so
welds our life together as the love of man and wife. For this many will
lay aside even their arms,[5] for this they will give up life itself.
And Paul would never without a reason and without an object have spent
so much pains on this subject, as when he says here, "Wives, be in
subjection unto your own husbands, as unto the Lord." And why so?
Because when they are in harmony, the children are well brought up, and
the domestics are in good order, and neighbors, and friends, and
relations enjoy the fragrance. But if it be otherwise, all is turned
upside down, and thrown into confusion. And just as when the generals
of an army are at peace one with another, all things are in due
subordination, whereas on the other hand, if they are at variance,
everything is turned upside down; so, I say, is it also here.
Wherefore, saith he, "Wives, be in subjection unto your own husbands,
as unto the Lord."
Yet how strange! for how then is it, that it is said
elsewhere, "If one bid not farewell both to wife and to husband, he
cannot follow me"? (Luke xiv. 26.) For if it is their duty to be in
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subjection "as unto the Lord," how saith He that they must depart from
them for the Lord's sake? Yet their duty indeed it is, their bounden
duty. But the word "as" is not necessarily and universally expressive
of exact equality. He either means this, " 'as' knowing that ye are
servants to the Lord"; (which, by the way, is what he says elsewhere,
that, even though they do it not for the husband's sake, yet must they
primarily for the Lord's sake;) or else he means, "when thou obeyest
thy husband, do so as serving the Lord."[1] For if he who resisteth
these external authorities, those of governments, I mean, "withstandeth
the ordinance of God" (Rom. xiii. 2), much more does she who submits
not herself to her husband. Such was God's will from the beginning.
Let us take as our fundamental position then that
the husband occupies the place of the "head," and the wife the place of
the "body."
Ver. 23, 24. Then, he proceeds with arguments and
says that "the husband is the head of the wife, as Christ also is the
head of the Church, being Himself the Saviour of the body. But[2] as
the Church is subject to Christ, so let the wives be to their husbands
in everything."
Then after saying, "The husband is the head of the
wife, as Christ also is of the Church," he further adds, "and He is the
Saviour of the body." For indeed the head is the saving health of the
body. He had already laid down beforehand for man and wife, the ground
and provision of their love, assigning to each their proper place, to
the one that of authority and forethought, to the other that of
submission. As then "the Church," that is, both husbands and wives, "is
subject unto Christ, so also ye wives submit yourselves to your
husbands, as unto God."
Ver. 25. "Husbands, love your wives, even as Christ
also loved the Church."
Thou hast heard how great the submission; thou hast
extolled and marvelled at Paul, how, like an admirable and spiritual
man, he welds together our whole life. Thou didst well. But now hear
what he also requires at thy hands; for again he employs the same
example.
"Husbands," saith he, "love your wives, even as
Christ also loved the Church."
Thou hast seen the measure of obedience, hear also
the measure of love.[3] Wouldest thou have thy wife obedient unto thee,
as the Church is to Christ? Take then thyself the same provident care
for her, as Christ takes for the Church. Yea, even if it shall be
needful for thee to give thy life for her, yea, and to be cut into
pieces ten thousand times, yea, and to endure and undergo any suffering
whatever,--refuse it not. Though thou shouldest undergo all this, yet
wilt thou not, no, not even then, have done anything like Christ. For
thou indeed art doing it for one to whom thou art already knit; but He
for one who turned her back on Him and hated Him. In the same way then
as He laid at His feet her who turned her back on Him, who hated, and
spurned, and disdained Him, not by menaces, nor by violence, nor by
terror, nor by anything else of the kind, but by his unwearied
affection; so also do thou behave thyself toward thy wife. Yea, though
thou see her looking down upon thee, and disdaining, and scorning thee,
yet by thy great thoughtfulness for her, by affection, by kindness,
thou wilt be able to lay her at thy feet. For there is nothing more
powerful to sway than these bonds, and especially for husband and wife.
A servant, indeed, one will be able, perhaps, to bind down by fear; nay
not even him, for he will soon start away and be gone. But the partner
of one's life, the mother of one's children, the foundation of one's
every joy, one ought never to chain down by fear and menaces, but with
love and good temper. For what sort of union is that, where the wife
trembles at her husband? And what sort of pleasure will the husband
himself enjoy, if he dwells with his wife as with a slave, and not as
with a free-woman? Yea, though thou shouldest suffer anything on her
account, do not upbraid her; for neither did Christ do this.
Ver. 26. "And gave Himself up," he says, "for it,
that He might sanctify and cleanse it."
So then she was unclean! So then she had blemishes,
so then she was unsightly, so then she was worthless! Whatsoever kind
of wife thou shalt take, yet shalt thou never take such a bride as the
Church, when Christ took her, nor one so far removed from thee as the
Church was from Christ, And yet for all that, He did not abhor her, nor
loathe her for her surpassing deformity. Wouldest thou hear her
deformity described? Hear what Paul saith, "For ye were once darkness."
(Eph. v. 8.) Didst thou see the blackness of her hue? What blacker than
darkness? But look again at her boldness, "living," saith he, "in
malice and envy." (Tit. iii. 3.) Look again at her impurity;
"disobedient, foolish." But what am I saying? She was both foolish, and
of an evil tongue; and yet notwithstanding, though so many were her
blemishes, yet did He give Himself up for her in her deformity, as for
one in the bloom of youth, as for one dearly be-
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loved, as for one of wonderful beauty. And it was in admiration of this
that Paul said, "For scarcely for a righteous man will one die (Rom. v.
7); and again, "in that while we were yet sinners, Christ died for us."
(Rom. v. 8.) And though such as this, He took her, He arrayed her in
beauty, and washed her, and refused not even this, to give Himself for
her.
Ver. 26, 27. "That He might sanctify it having
cleansed it," he proceeds, "by the washing of water with the word; that
He might present the Church to Himself a glorious Church, not having
spot, or wrinkle, or any such thing, but that it should be holy and
without blemish."
"By the washing or layer" He washeth her
uncleanness. "By the word," saith he. What word? "In the Name of the
Father, and of the Son, and of the Holy Ghost."[1] (Matt. xxviii. 19.)
And not simply hath He adorned her, but hath made her "glorious, not
having spot, or wrinkle, or any such thing." Let us then also seek
after this beauty ourselves, and we shall be able to create it. Seek
not thou at thy wife's hand, things which she is not able to possess.
Seest thou that the Church had all things at her Lord's hands? By Him
was made glorious, by Him was made pure, by Him made without blemish?
Turn not thy back on thy wife because of her deformity. Hear the
Scripture that saith, "The bee is little among such as fly, but her
fruit is the chief of sweet things."[2] (Ecclus. xi. 3.) She is of
God's fashioning. Thou reproachest not her, but Him that made her; what
can the woman do? Praise her not for her beauty. Praise and hatred and
love based on personal beauty belong to unchastened souls. Seek thou
for beauty of soul. Imitate the Bridegroom of the Church. Outward
beauty is full of conceit and great license, and throws men into
jealousy, and the thing often makes thee suspect monstrous things. But
has it any pleasure? For the first or second month, perhaps, or at most
for the year: but then no longer; the admiration by familiarity wastes
away. Meanwhile the evils which arose from the beauty still abide, the
pride, the folly, the contemptuousness. Whereas in one who is not such,
there is nothing of this kind. But the love having begun on just
grounds, still continues ardent, since its object is beauty of soul,
and not of body. What better, tell me, than heaven? What better than
the stars? Tell me of what body you will, yet is there none so fair.
Tell me of what eyes you will, yet are there none so sparkling. When
these were created, the very Angels gazed with wonder, and we gaze with
wonder now; yet not in the same degree as at first. Such is
familiarity; things do not strike us in the same degree. How much more
in the case of a wife! And if moreover disease come too, all is at once
fled. Let us seek in a wife affectionateness, modest-mindedness,
gentleness; these are the characteristics of beauty. But loveliness of
person let us not seek, nor upbraid her upon these points, over which
she has no power, nay, rather, let us not upbraid at all, (it were
rudeness,) nor let us be impatient, nor sullen. Do ye not see how many,
after living with beautiful wives, have ended their lives pitiably, and
how many, who have lived with those of no great beauty, have run on to
extreme old age with great enjoyment. Let us wipe off the "spot" that
is within, let us smooth the "wrinkles" that are within, let us do away
the "blemishes" that are on the soul. Such is the beauty God requires.
Let us make her fair in God's sight, not in our own. Let us not look
for wealth, nor for that high-birth which is outward, but for that true
nobility which is in the soul. Let no one endure to get rich by a wife;
for such riches are base and disgraceful; no, by no means let any one
seek to get rich from this source. "For they that desire to be rich,
fall into a temptation and a snare, and many foolish and hurtful lusts,
and into destruction and perdition." (1 Tim. vi. 9.) Seek not therefore
in thy wife abundance of wealth, and thou shall find everything else go
well. Who, tell me, would overlook the most important things, to attend
to those which are less so? And yet, alas! this is in every case our
feeling. Yes, if we have a son, we concern ourselves not how he may be
made virtuous, but how we may get him a rich wife; not how he may be
well-mannered, but well-monied:[3] if we follow a business, we enquire
not how it may be clear of sin, but how it may bring us in most profit.
And everything has become money; and thus is everything corrupted and
ruined, because that passion possesses us.
Ver. 28. "Even so ought husbands to love their own
wives," saith he, "as their own bodies."
What, again, means this? To how much greater a
similitude, and stronger example has he come; and not only so, but also
to one how much nearer and clearer, and to a fresh obligation. For that
other one was of no very constraining force, for He was Christ, and was
God, and gave Himself. He now manages his argument on a different
ground, saying, "so ought men "; because the thing is not a favor,
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but a debt. Then, "as their own bodies." And why?
Ver. 29. "For no man ever hated his own flesh, but
nourisheth and cherisheth it."
That is, tends it with exceeding care. And how is
she his flesh? Hearken; "This now is bone of my bones," saith Adam,
"and flesh of my flesh." (Gen. ii. 23.) For she is made of matter taken
from us. And not only so, but also, "they shall be," saith God, "one
flesh." (Gen. ii. 24.)
"Even as Christ also the Church." Here he returns to
the former example.
Ver. 30. "Because we are members of His body, of His
flesh and of His bones."[1]
Ver. 31. "For this cause shall a man leave his
father and mother, and shall cleave to his wife, and the twain shall
become one flesh."[2]
Behold again a third ground of obligation; for he
shows that a man leaving them that begat him, and from whom he was
born, is knit to his wife; and that then the one flesh is, father, and
mother, and the child, from the substance of the two commingled. For
indeed by the commingling of their seeds is the child produced, so that
the three are one flesh. Thus then are we in relation to Christ; we
become one flesh by participation, and we much more than the child. And
why and how so? Because so it has been from the beginning.
Tell me not that such and such things are so. Seest
thou not that we have in our own flesh itself many defects? For one
man, for instance, is lame, another has his feet distorted, another his
hands withered, another some other member weak; and yet nevertheless he
does not grieve at it, nor cut it off, but oftentimes prefers it even
to the other. Naturally enough; for it is part of himself. As great
love as each entertains towards himself, so great he would have us
entertain towards a wife. Not because we partake of the same nature;
no, this ground of duty towards a wife is far greater than that; it is
that there are not two bodies but one; he the head, she the body. And
how saith he elsewhere "and the Head of Christ is God "? (1 Cor. xi.
3.) This I too say, that as we are one body, so also are Christ and the
Father One. And thus then is the Father also found to be our Head. He
sets down two examples, that of the natural body and that of Christ's
body. And hence he further adds,
Ver. 32. "This is great mystery: but I speak in
regard of Christ and of the Church."[3]
Why does he call it a great mystery? That it was
something great and wonderful, the blessed Moses, or rather God,
intimated. For the present, however, saith he, I speak regarding
Christ, that having left the Father, He came down, and came to the
Bride, and became one Spirit. "For he that is joined unto the Lord is
one Spirit." (1 Cor. vi. 17.) And well saith he, "it is a great
mystery." And then as though he were saying, "But still nevertheless
the allegory does not destroy affection," he adds,
Ver. 33. "Nevertheless[4] do ye also severally love
each one his own wife even as himself; and let the wife see that she
fear her husband."
For indeed, in very deed, a mystery it is, yea, a
great mystery, that a man should leave him that gave him being, him
that begat him, and that brought him up, and her that travailed with
him and had sorrow, those that have bestowed upon him so many and great
benefits, those with whom he has been in familiar intercourse, and be
joined to one who was never even seen by him and who has nothing in
common with him, and should honor her before all others. A mystery it
is indeed. And yet are parents not distressed when these events take
place, but rather, when they do not take place; and are delighted when
their wealth is spent and lavished upon it.--A great mystery indeed!
and one that contains some hidden wisdom. Such Moses prophetically
showed it to be from the very first; such now also Paul proclaims it,
where he saith, "concerning Christ and the Church."
However not for the husband's sake alone it is thus
said, but for the wife's sake also, that "he cherish her as his own
flesh, as Christ also the Church," and, "that the wife fear her
husband." He is no longer setting down the duties of love only, but
what? "That she fear her husband." The wife is a second authority; let
not her then demand equality, for. she is under the head; nor let him
despise her as being in subjection, for she is the body; and if the
head despise the body, it will itself also perish. But let him bring in
love on his part as a counterpoise to obedience on her part. For
example, let the hands and the feet, and all the rest of the members be
given up for service to the head, but let the head provide for the
body, seeing it contains every sense in itself. Nothing can be better
than this union.
And yet how can there ever be love, one may
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say, where there is fear? It will exist there, I say, preeminently. For
she that fears and reverences, loves also; and she that loves, fears
and reverences him as being the head, and loves him as being a member,
since the head itself is a member of the body at large. Hence he places
the one in subjection, and the other in authority, that there may be
peace; for where there is equal authority there can never be peace;
neither where a house is a democracy, nor where all are rulers; but the
ruling power must of necessity be one. And this is universally the case
with matters referring to the body, inasmuch as when men are spiritual,
there will be peace. There were "five thousand souls," and not one of
them said, "that aught of the things which he possessed was his own"
(Acts iv. 32), but they were subject one to another; an indication this
of wisdom, and of the fear of God. The principle of love, however, he
explains; that of fear he does not. And mark, how on that of love he
enlarges, stating the arguments relating to Christ and those relating
to one's own flesh, the words," For this cause shall a man leave his
father and mother." (Ver. 31.) Whereas upon those drawn from fear he
forbears to enlarge. And why so? Because he would rather that this
principle prevail, this, namely, of love; for where this exists,
everything else follows of course, but where the other exists, not
necessarily. For the man who loves his wife, even though she be not a
very obedient one, still will bear with everything. So difficult and
impracticable is unanimity, where persons are not bound together by
that love which is founder in supreme authority; at all events, fear
will not necessarily effect this. Accordingly, he dwells the more upon
this, which is the strong tie. And the wife though seeming to be the
loser in that she was charged to fear, is the gainer, because the
principal duty, love, is charged upon the husband. "But what," one may
say, "if a wife reverence me not?" Never mind, thou art to love,
fulfill thine own duty. For though that which is due from others may
not follow, we ought of course to do our duty. This is an example of
what I mean. He says, "submitting yourselves one to another in the fear
of Christ." And what then if another submit not himself? Still obey
thou the law of God. Just so, I say, is it also here. Let the wife at
least, though she be not loved, still reverence notwithstanding, that
nothing may lie at her door; and let the husband, though his wife
reverence him not, still show her love notwithstanding, that he himself
be not wanting in any point. For each has received his own.
This then is marriage when it takes place according
to Christ, spiritual marriage, and spiritual birth, not of blood, nor
of travail, nor of the will of the flesh. Such was the birth of Christ,
not of blood, nor of travail. Such also was that of Isaac. Hear how the
Scripture saith, "And it ceased to be with Sarah after the manner of
women." (Gen. xviii. 11.) Yea, a marriage it is, not of passion, nor of
the flesh, but wholly spiritual, the soul being united to God by a
union unspeakable, and which He alone knoweth. Therefore he saith, "He
that is joined unto the Lord is one spirit." (1 Cor. vi. 17.) Mark how
earnestly he endeavors to unite both flesh with flesh, and spirit with
spirit. And where are the heretics?[1] Never surely, if marriage were a
thing to be condemned, would he have called Christ and the Church a
bride and bridegroom; never would he have brought forward by way of
exhortation the words, "A man shall leave his father and his mother ";
and again have added, that it was "spoken in regard of Christ and of
the Church." For of her it is that the Psalmist also saith, "Hearken, O
daughter, and consider, and incline thine ear; forget also thine own
people, and thy father's house. So shall the king desire thy beauty."
(Ps. xlv. 10, 11.) Therefore also Christ saith, "I came out from the
Father, and am come." (John xvi. 28.) But when I say, that He left the
Father, imagine not such a thing as happens among men, a change of
place; for just in the same way as the word "go forth" is used, not
because He literally came forth, but because of His incarnation, so
also is the expression, "He left the Father."
Now why did he not say of the wife also, She shall
be joined unto her husband? Why, I say, is this? Because he was
discoursing concerning love, and was discoursing to the husband. For to
her indeed be discourses concerning reverence, and says, "the husband
is the head of the wife" (ver. 23), and again, "Christ is the Head of
the Church." Whereas to him he discourses concerning love, and commits
to him this province of love, and declares to him that which pertains
to love, thus binding him and cementing him to her. For the man that
leaves his father for the sake of his wife, and then again, leaves this
very wife herself and abandons her, what forbearance can he deserve?
Seest thou not how great a share of honor God would
have her enjoy, in that he hath taken thee away from thy father, and
hath linked thee to her? What then, a man may say, if our duty is done,
and yet she does not follow the example? "Yet if the unbelieving
departeth, let him depart; the brother or the sister is not under
bondage in such cases." (1 Cor. vii. 15.)
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However, when thou hearest of "fear," demand that
fear which becomes a free woman, not as though thou wert exacting it of
a slave. For she is thine own body; and if thou do this, thou
reproachest thyself in dishonoring thine own body. And of what nature
is this "fear"? It is the not contradicting, the not rebelling, the not
being fond of the preëminence. It is enough that fear be kept
within these bounds. But if thou love, as thou art commanded, thou wilt
make it yet greater. Or rather it will not be any longer by fear that
thou wilt be doing this, but love itself will have its effect. The sex
is somehow weaker, and needs much support, much condescension.
But what will they say, who are knit together in
second marriages?[1] I speak not at all in condemnation of them, God
forbid; for the Apostle himself permits them, though indeed by way of
condescension.
Supply her with everything. Do everything and endure
trouble for her sake. Necessity is laid upon thee.
Here he does not think it right to introduce his
counsel, as he in many cases does, with examples from them that are
without. That of Christ, so great and forcible, were alone enough; and
more especially as regards the argument of subjection. "A man shall
leave," he saith, "his father and mother." Behold, this then is from
without. But he does not say, and "shall dwell with," but "shall cleave
unto," thus showing the closeness of the union, and the fervent love.
Nay, he is not content with this, but further by what he adds, he
explains the subjection in such a way as that the twain appear no
longer twain. He does not say, "one spirit," he does not say, "one
soul" (for that is manifest, and is possible to any one), but so as to
be "one flesh." She is a second authority, possessing indeed an
authority, and a considerable equality of dignity; but at the
same time the husband has somewhat of superiority. In this consists
most chiefly the well-being of the house. For he took that former
argument, the example of Christ, to show that we ought not only to
love, but also to govern; "that she may be," saith he, "holy and
without blemish." But the word "flesh" has reference to love--and the
word "shall cleave" has in like manner reference to love. For if thou
shalt make her "holy and without blemish," everything else will follow.
Seek the things which are of God, and those which are of man will
follow readily enough. Govern thy wife, and thus will the whole house
be in harmony. Hear what Paul saith. "And if they would learn any
thing, let them ask their own husbands at home." (1 Cor. xiv. 35.) If
we thus regulate our own houses, we shall be also fit for the
management of the Church. For indeed a house is a little Church. Thus
it is possible for us by becoming good husbands and wives, to surpass
all others.
Consider Abraham, and Sarah, and Isaac, and the
three hundred and eighteen born in his house. (Gen. xiv. 14.) How the
whole house was harmoniously knit together, how the whole was full of
piety and fulfilled the Apostolic injunction. She also "reverenced her
husband"; for hear her own words, "It hath not yet happened unto me
even until now, and my lord is old also." (Gen. xviii. 12.)[2] And he
again so loved her, that in all things he obeyed her commands. And the
young child was virtuous, and the servants born in the house, they too
were so excellent that they refused not even to hazard their lives with
their master; they delayed not, nor asked the reason. Nay, one of them,
the chief, was so admirable, that he was even entrusted with the
marriage of the only-begotten child, and with a journey into a foreign
country. (Gen. xxiv. 1-67.) For just as with a general, when his
soldiery also is well organized, the enemy has no quarter to attack;
so, I say, is it also here: when husband and wife and children and
servants are all interested in the same things, great is the harmony of
the house. Since where this is not the case, the whole is oftentimes
overthrown and broken up by one bad servant; and that single one will
often mar and utterly destroy the whole.
MORAL. Let us then be very thoughtful both for our
wives, and children, and servants; knowing that we shall thus be
establishing for ourselves an easy government, and shall have our
accounts with them gentle and lenient, and say, "Behold I, and the
children which God hath given me." (Isa. viii. 18.) If the husband
command respect, and the head be honorable, then will the rest of the
body sustain no violence. Now what is the wife's fitting behavior, and
what the husband's, he states accurately, charging her to reverence him
as the head, and him to love her as a wife; but how, it may be said,
can these things be? That they ought indeed so to be, he has proved.
But how they can be so, I will tell you. They will be so, if we will
despise money, if we will look but to one thing only, excellence of
soul, if we will keep the fear of God before our eyes. For what he says
in his discourse to servants, "whatsoever any man doeth, whether it be
good or evil, the same shall he receive of the Lord" (Eph. vi. 8); this
is also the case here. Love her therefore not for her sake so much as
for Christ's sake. This, at least, he as much as
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intimates, in saying, "as unto the Lord." So then do everything, as in
obedience to the Lord, and as doing everything for His sake. This were
enough to induce and to persuade us, and not to suffer that there
should be any teasing and dissension. Let none be believed when
slandering the husband to his wife; no, nor let the husband believe
anything at random against the wife, nor let the wife be without reason
inquisitive about his goings out and his comings in. No, nor on any
account let the husband ever render himself worthy of any suspicion
whatever. For what, tell me, what if thou shall devote thyself all the
day to thy friends, and give the evening to thy wife, and not even thus
be able to content her, and place her out of reach of suspicion? Though
thy wife complain, yet be not annoyed--it is her love, not her
folly--they are the complaints of fervent attachment, and burning
affection, and fear. Yes, she is afraid lest any one have stolen her
marriage bed, lest any one have injured her in that which is the summit
of her blessings, lest any one have taken away from her him who is her
head, lest any one have broken through her marriage chamber.
There is also another ground of petty jealousy. Let
neither claim too much service of the servants, neither the husband
from the maid-servant, nor the wife from the man-servant. For these
things also are enough to beget suspicion. For consider, I say, that
righteous household I spoke of. Sarah herself bade the patriarch take
Hagar. She herself directed it, no one compelled her, nor did the
husband[1] attempt it; no, although he had dragged on so long a period
childless, yet he chose never to become a father, rather than to grieve
his wife. And yet even after all this, what said Sarah? "The Lord judge
between me and thee." (Gen. xvi. 5.) Now, I say, had he been any one
else would he not have been moved to anger? Would he not also have
stretched forth his hand, saying as it were, "What meanest thou? I had
no desire to have anything to do with the woman; it was all thine own
doing; and dost thou turn again and accuse me?"--But no, he says
nothing of the sort;--but what? "Behold, thy maid is in thy hand; do to
her that which is good in thine eyes." (Gen. xvi. 6.) He delivered up
the partner of his bed, that he might not grieve Sarah. And yet
surely is there nothing greater than this for producing
affection. For if partaking of the same table produces unanimity even
in robbers towards their foes, (and the Psalmist[2] saith, "Who didst
eat sweet food at the same table with me"); much more will the becoming
one flesh--for such is the being the partner of the bed--be effectual
to draw us together. Yet did none of these things avail to overcome
him; but he delivered Hagar up to his wife, to show that nothing had
been done by his own fault. Nay, and what is more, he sent her forth
when with child. Who would not have pitied one that had conceived a
child by himself? Yet was the just man unmoved, for he set before
everything else the love he owed his wife.
Let us then imitate him ourselves. Let no one
reproach his neighbor with his poverty; let no one be in love with
money; and then all difficulties will be at an end.
Neither let a wife say to her husband, "Unmanly
coward that thou art, full of sluggishness and dullness, and fast
asleep! here is such a one, a low man, and of low parentage, who runs
his risks, and makes his voyages, and has made a good fortune; and his
wife wears her jewels, and goes out with her pair of milk-white
mules;[3] she rides about everywhere, she has troops of slaves, and a
swarm of eunuchs, but thou hast cowered down and livest to no purpose."
Let not a wife say these things, nor anything like them. For she is the
body, not to dictate to the head, but to submit herself and obey. "But
how," some one will say, "is she to endure poverty? Where is she to
look for consolation?" Let her select and put beside her those who are
poorer still. Let her again consider how many noble and high-born
maidens have not only received nothing of their husbands, but have even
given dowries to them, and have spent their all upon them. Let her
reflect on the perils which arise from such riches, and she will cling
to this quiet life. In short, if she is affectionately disposed towards
her husband, she will utter nothing of the sort. No, she will rather
choose to have him near her, though gaining nothing, than gaining ten
thousand talents of gold, accompanied with that care and anxiety which
always arise to wives from those distant voyages.
Neither, however, let the husband, when he hears
these things, on the score of his having the supreme authority, betake
himself to revilings and to blows; but let him exhort, let him admonish
her, as being less perfect, let him persuade her with arguments. Let
him never once lift his hand,--far be this from a noble spirit,--no,
nor give expression to insults, or taunts, or revilings; but let him
regulate and direct her as being wanting in wisdom. Yet how shall this
be
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done? If she be instructed in the true riches, in the heavenly
philosophy, she will make no complaints like these. Let him teach her
then, that poverty is no evil. Let him teach her, not by what he says
only, but also by what he does. Let him teach her to despise glory; and
then his wife will speak of nothing, and will desire nothing of the
kind. Let him, as if he had an image given into his hands to mould, let
him, from that very evening on which he first receives her into the
bridal chamber, teach her temperance, gentleness, and how to live,
casting down the love of money at once from the outset, and from the
very threshold. Let him discipline her in wisdom, and advise her never
to have bits of gold hanging at her ears, and down her cheeks, and laid
round about her neck, nor laid up about the chamber, nor golden and
costly garments stored up. But let her chamber be handsome, still let
not what is handsome degenerate into finery. No, leave these things to
the people of the stage. Adorn thine house thyself with all possible
neatness, so as rather to breathe an air of soberness than much
perfume. For hence will arise two or three good results. First then,
the bride will not be grieved, when the apartments are opened, and the
tissues, and the golden ornaments, and silver vessels, are sent back to
their several owners. Next, the bridegroom will have no anxiety about
the loss, nor for the security of the accumulated treasures. Thirdly
again, in addition to this, which is the crown of all these benefits,
by these very points he will be showing his own judgment, that indeed
he has no pleasure in any of these things, and that he will moreover
put an end to everything else in keeping with them, and will never so
much as allow the existence either of dances, or of immodest songs. I
am aware that I shall appear perhaps ridiculous to many persons, in
giving such admonitions. Still nevertheless, if ye will but listen to
me, as time goes on, and the benefit of the practice accrues to you,
then ye will understand the advantage of it. And the laughter will pass
off, and ye will laugh at the present fashion, and will see that the
present practice is really that of silly children and of drunken men.
Whereas what I recommend is the part of soberness, and wisdom, and of
the sublimest way of life. What then do I say is our duty? Take away
from marriage all those shameful, those Satanic, those immodest songs,
those companies of profligate young people, and this will avail to
chasten the spirit of thy bride.[1] For she will at once thus reason
with herself; "Wonderful! What a philosopher this man is! he regards
the present life as nothing, he has brought me here into his house, to
be a mother, to bring up his children, to manage his household
affairs." "Yes, but these things are distasteful to a bride?" Just for
the first or second day;--but not afterwards; nay, she will even reap
from them the greatest delight, and relieve herself of all suspicion.
For a man who can endure neither flute-players, nor dancers, nor broken
songs,[2] and that too at the very time of his wedding, that man will
scarcely endure ever to do or say anything shameful. And then after
this, when thou hast stripped the marriage of all these things, then
take her, and form and mould her carefully, encouraging her bashfulness
to a considerable length of time, and not destroying it suddenly. For
even if the damsel be very bold, yet for a time she will keep silence
out of reverence for her husband, and feeling herself a novice in the
circumstances. Thou then break not off this reserve too hastily, as
unchaste husbands do, but encourage it for a long time. For this will
be a great advantage to thee. Meanwhile she will not complain, she will
not find fault with any laws thou mayest frame for her. During that
time therefore, during which shame, like a sort of bridle laid upon the
soul, suffers her not to make any murmur, nor to complain of what is
done, lay down all thy laws. For as soon as ever she acquires boldness,
she will overturn and confound everything without any sense of fear.
When is there then another time so advantageous for moulding a wife, as
that during which she reverences her husband, and is still timid, and
still shy? Then lay down all thy laws for her, and willing or
unwilling, she will certainly obey them. But how shalt thou help
spoiling her modesty? By showing her that thou thyself art no less
modest than she is, addressing to her but few words, and those too with
great gravity and collectedness. Then entrust her with the discourses
of wisdom, for her soul will receive them. And establish her in that
loveliest habit, I mean modesty. If you wish me, I will also tell you
by way of specimen, what sort of language should be addressed to her.
For if Paul shrank not from saying, "Defraud ye not one the other" (2
Cor. vii. 5), and spoke the language of a bridesmaid, or rather not of
a bridesmaid, but of a spiritual soul, much more will not we shrink
from speaking. What then is the language we ought to address to her?
With great delicacy then we may say to her, "I have taken thee, my
child, to be partner of my life, and have brought thee in to share with
me in the closest and most honorable ties, in my children, and the
superintendence of my house. And what advice then shall I now recommend
thee?" But rather, first talk with her of your love for her; for
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there is nothing that so contributes to persuade a hearer to admit
sincerely the things that are said, as to be assured that they are said
with hearty affection. How then art thou to show that affection? By
saying, "when it was in my power to take many to wife, both with better
fortunes, and of noble family, I did not so choose, but I was enamoured
of thee, and thy beautiful life, thy modesty, thy gentleness, and
soberness of mind." Then immediately from these beginnings open the way
to your discourse on true wisdom, and with some circumlocution make a
protest against riches. For if you direct your argument at once
against riches, you will bear too heavily upon her; but if
you do it by taking an occasion, you will succeed entirely. For you
will appear to be doing it in the way of an apology, not as a morose
sort of person, and ungracious, and over-nice about trifles. But when
you take occasion from what relates to herself, she will be even
pleased. You will say then, (for I must now take up the discourse
again,) that "whereas I might have married a rich woman, and with good
fortune, I could not endure it. And why so? Not capriciously, and
without reason; but I was taught well and truly, that money is no real
possession, but a most despicable thing, a thing which moreover belongs
as well to thieves, and to harlots, and to grave-robbers. So I gave up
these things, and went on till I fell in with the excellence of thy
soul, which I value above all gold. For a young damsel who is discreet
and ingenuous, and whose heart is set on piety, is worth the whole
world. For these reasons then, I courted thee, and I love thee, and
prefer thee to my own soul. For the present life is nothing. And I
pray, and beseech, and do all I can, that we may be counted worthy so
to live this present life, as that we may be able also there in the
world to come to be united to one another in perfect security. For our
time here is brief and fleeting. But if we shall be counted worthy by
having pleased God to so exchange this life for that one, then shall we
ever be both with Christ and with each other, with more abundant
pleasure. I value thy affection above all things, and nothing is so
bitter or so painful to me, as ever to be at variance with thee. Yes,
though it should be my lot to lose my all, and to become poorer than
Irus,[1] and undergo the extremest hazards, and suffer any pain
whatsoever, all will be tolerable and endurable, so long as thy
feelings are true towards me. And then will my children be most
dear to me, whilst thou art affectionately disposed towards me. But
thou must do these duties too." Then mingle also with your discourse
the Apostle's words, that "thus God would have our affections blended
together; for listen to the Scripture, which saith, 'For this cause
shall a man leave his father and mother, and cleave to his wife.' Let
us have no pretext for narrow-minded jealousy.[2] Perish riches, and
retinue of slaves, and all your outward pomps. To me this is more
valuable than all." What weight of gold, what amount of treasures, are
so dear to a wife as these words? Never fear that because she is
beloved she will ever rave against thee, but confess that thou lovest
her. For courtezans indeed, who now attach themselves to one and now to
another, would naturally enough feel contempt towards their lovers,
should they hear such expressions as these; but a free-born wife or a
noble damsel would never be so affected with such words; no, she will
be so much the more subdued. Show her too, that you set a high value on
her company, and that you are more desirous to be at home for her sake,
than in the market-place. And esteem her before all your friends, and
above the children that are born of her, and let these very children be
beloved by thee for her sake. If she does any good act, praise and
admire it; if any foolish one, and such as girls may chance to do,
advise her and remind her. Condemn out and out all riches and
extravagance, and gently point out the ornament that there is in
neatness and in modesty; and be continually teaching her the things
that are profitable.
Let your prayers be common.[3] Let each go to
Church; and let the husband ask his wife at home, and she again ask her
husband, the account of the things which were said and read there. If
any poverty should overtake you, cite the case of those holy men, Paul
and Peter, who were more honored than any kings or rich men; and yet
how they spent their lives, in hunger and in thirst. Teach her that
there is nothing in life that is to be feared, save only offending
against God. If any marry thus, with these views, he will be but little
inferior to monks; the married but little below the unmarried.
If thou hast a mind to give dinners, and to make
entertainments, let there be nothing immodest, nothing disorderly. If
thou shouldest find any poor saint able to bless your house, able only
just by setting his foot in it to bring in the whole blessing of God,
invite him. And shalt I say moreover another thing? Let no one of you
make it his endeavor to marry a rich
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woman, but much rather a poor one. When she comes in, she will not
bring so great a source of pleasure from her riches, as she will
annoyance from her taunts, from her demanding more than she brought,
from her insolence, her extravagance, her vexatious language. For she
will say perhaps, "I have not yet spent anything of thine, I am still
wearing my own apparel, bought with what my parents settled upon me."
What sayest thou, O woman? Still wearing thine own! And what can be
more miserable than this language? Why, thou hast no longer a body of
thine own, and hast thou money of thine own? After marriage ye are no
longer twain, but are become one flesh, and are then your possessions
twain, and not one? Oh! this love of money! Ye both are become one man,
one living creature; and dost thou still say "mine own"? Cursed and
abominable word that it is, it was brought in by the devil. Things far
nearer and dearer to us than these hath God made all common to us, and
are these then not common? We cannot say, "my own light, my own sun, my
own water": all our greater blessings are common, and are riches not
common? Perish the riches ten thousand times over! Or rather not the
riches, but those tempers of mind which know not how to make use of
riches, but esteem them above all things.
Teach her these lessons also with the rest,
but with much graciousness. For since the recommendation of
virtue has in itself much that is stern, and especially to a young and
tender damsel, whenever discourses on true wisdom are to be made,
contrive that your manner be full of grace and kindness. And above all
banish this notion from her soul, of "mine and thine." If she say the
word "mine," say unto her, "What things dost thou call thine? For in
truth I know not; I for my part have nothing of mine own. How then
speakest thou of 'mine,' when all things are thine?" Freely grant her
the word. Dost thou not perceive that such is our practice with
children? When, whilst we are holding anything, a child snatches it,
and wishes again to get hold of some other thing, we allow it, and say,
"Yes, and this is thine, and that is thine." The same also let us do
with a wife; for her temper is more or less like a child's; and if she
says "mine," say, "why, everything is thine, and I am thine." Nor is
the expression one of flattery, but of exceeding wisdom. Thus wilt thou
be able to abate her wrath, and put an end to her disappointment. For
it is flattery when a man does an unworthy act with an evil object:
whereas this is the highest philosophy. Say then, "Even I am thine, my
child; this advice Paul gives me where he says, ' The husband hath not
power over his own body, but the wife.' (1 Cor. vii. 4.) If I have no
power over my body, but thou hast, much more hast thou over my
possessions." By saying these things thou wilt have quieted her, thou
wilt have quenched the fire, thou wilt have shamed the devil, thou wilt
have made her more thy slave than one bought with money, with this
language thou wilt have bound her fast. Thus then, by thine own
language, teach her never to speak of "mine and thine." And again,
never call her simply by her name, but with terms of endearment, with
honor, with much love. Honor her, and she will not need honor from
others; she will not want the glory that comes from others, if she
enjoys that which comes from thee. Prefer her before all, on every
account, both for her beauty and her discernment, and praise her. Thou
wilt thus persuade her to give heed to none that are without, but to
scorn all the world except thyself. Teach her the fear of God, and all
good things will flow from this as from a fountain, and the house will
be full of ten thousand blessings. If we seek the things that are
incorruptible, these corruptible things will follow. "For," saith He,
"seek first His kingdom, and all these things shall be added unto you."
(Matt. vi. 33.) What sort of persons, think you, must the children of
such parents be? What the servants of such masters? What all others who
come near them? Will not they too eventually be loaded with blessings
out of number? For generally the servants also have their characters
formed after their master's, and are fashioned after their humors, love
the same objects, which they have been taught to love, speak the same
language, and engage with them in the same pursuits. If thus we
regulate ourselves, and attentively study the Scriptures, in most
things we shall derive instruction from them. And thus shall be able to
please God, and to pass through the whole of the present life
virtuously, and to attain those blessings which are promised to those
that love Him, of which God grant that we may all be counted worthy,
through the grace and lovingkindness of our Lord Jesus Christ, with
Whom, together with the Holy Ghost, be unto the Father, glory, power,
and honor, now, and ever, through all ages. Amen.
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HOMILY XXI.
EPHESIANS vi. 1--3.
"Children, obey your parents in the Lord, for this is right.
Honor thy father and mother (which is the first commandment with
promise), that it may be well with thee, and thou mayest live long on
the earth."
As a man in forming a body, places the head first,
after that the neck, then the feet, so does the blessed Paul proceed in
his discourse. He has spoken of the husband, he has spoken of the wife,
who is second in authority, he now goes on by gradual advances to the
third rank--which is that of children. For the husband has authority
over the wife, and the husband and the wife over the children. Now then
mark what he is saying.
"Children,[1] obey your parents in the Lord; for
this is the first commandment with promise."
Here he has not a word of discourse concerning
Christ, not a word on high subjects, for he is as yet addressing his
discourse to tender understandings. And it is for this reason,
moreover, that he makes his exhortation short, inasmuch as children
cannot follow up a long argument. For this reason also he does not
discourse at all about a kingdom, (because it does not belong to the
tender age of childhood to understand these subjects,) but what a
child's soul most especially longs to hear, that he says, namely, that
it shall "live long." For if any one shall enquire why it is that he
omitted to discourse concerning a kingdom, but set before them the
commandment laid down in the law, he does this because he speaks to
them as infantile, and because he is well aware that if the husband and
the wife are thus disposed according to the law which he has laid down,
there will be but little trouble in securing the submission of the
children. For whenever any matter has a good and sound and orderly
principle and foundation, everything will thenceforward go on with
method and regularity, with much facility: the more difficult thing is
to settle the foundation, to lay down a firm basis. "Children," saith
he, "obey your parents in the Lord," that is, according to the Lord.
This, he means to say, is what God[2] commands you. But what then if
they shall command foolish things? Generally a father, however foolish
he may be himself, does not command foolish things. However, even in
that case, the Apostle has guarded the matter, by saying, "in the
Lord"; that is, wherever you will not be offending against God. So that
if the father be a gentile or a heretic, we ought no longer to obey,
because the command is not then, "in the Lord." But how is it that he
says, "Which is the first commandment"? For the first is, "Thou shalt
not commit adultery;--Thou shalt not kill." He does not speak of it
then as first in rank,[3] but in respect of the promise. For upon those
others there is no reward annexed, as being enacted with reference to
evil things, and to departure from evil things. Whereas in these
others, where there is the practice of good, there is further a promise
held out. And observe how admirable a foundation he has laid for the
path of virtue, that is, honor and reverence towards parents. When he
would lead us away from wicked practices, and is just about to enter
upon virtuous ones, this is the first thing he enjoins, honor towards
parents; inasmuch as they before all others are, after God, the authors
of our being, so that it is reasonable they should be the first to reap
the fruits of our right actions; and then all the rest of mankind. For
if a man have not this honor for parents he will never be gentle toward
those unconnected with him.
However, having given the necessary injunctions to
children, he passes to the fathers, and says,
Ver. 4. "And ye fathers, provoke not your children
to wrath; but nurture them up in the chastening and admonition of the
Lord."
He does not say, "love them," because to this nature
draws them even against their own will, and it were superfluous to lay
down a law on such subjects. But what does he say? "Provoke not your
children to wrath," as many do by disinheriting them, and disowning
them, and treating them overbearingly, not as free, but as slaves. This
is why he says, "Provoke not your children to wrath." Then, which is
the chief thing of all, he shows how they will be led to obedience,
referring the whole source of it to the head and chief authority. And
in the same way as he has shown the husband to be the cause of the
wife's obedience, (which is the reason also why he addresses the
greater part of
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his arguments to him, advising him to attach her to himself by the
power of love,) so, I say, here also, he refers the efficiency to him,
by saying, "But bring them up in the chastening and admonition of the
Lord." Thou seest that where there are spiritual ties, the natural ties
will follow. Do you wish your son to be obedient? From the very first
"Bring him up in the chastening and admonition of the Lord." Never deem
it an unnecessary thing that he should be a diligent hearer of the
divine Scriptures. For there the first thing he hears will be this,
"Honor thy father and thy mother"; so that this makes for thee. Never
say, this is the business of monks. Am I making a monk of him? No.
There is no need he should become a monk.[1] Why be so afraid of a
thing so replete with so much advantage? Make him a Christian. For it
is of all things necessary for laymen[2] to be acquainted with the
lessons derived from this source; but especially for children. For
theirs is an age full of folly; and to this folly are super added the
bad examples derived from the heathen tales, where they are made
acquainted with those heroes so admired amongst them, slaves of their
passions, and cowards with regard to death; as, for example, Achilles,
when he relents, when he dies for his concubine, when another gets
drunk, and many other things of the sort. He requires therefore the
remedies against these things. How is it not absurd to send children
out to trades, and to school, and to do all you can for these objects,
and yet, not to "bring them up in the chastening and admonition of the
Lord "? And for this reason truly we are the first to reap the fruits,
because we bring up our children to be insolent and profligate,
disobedient, and mere vulgar fellows. Let us not then do this; no, let
us listen to this blessed Apostle's admonition. "Let us bring them up
in the chastening and admonition of the Lord." Let us give them a
pattern. Let us make them from the earliest age apply themselves to the
reading of the Scriptures. Alas, that so constantly as I repeat this, I
am looked upon as trifling! Still, I shall not cease to do my duty.
Why, tell me, do ye not imitate them of old? Ye women, especially,
emulate those admirable women. Has a child been born to any one?
Imitate Hannah's example (1 Sam. i. 24); look at what she did. She
brought him up at once to the temple. Who amongst you would not rather
that his son should become a Samuel than that he should be king of the
whole world ten thousand times over? "And how," you will say, "is it
possible he should become such a one?" Why is it not possible? It is
because thou dost not choose it thyself, nor committest him to the care
of those who are able to make him such a one. "And who," it will be
said, "is such a one as this?" God. Since she put him into the hands of
God. For not even Eli himself was one of those in any great degree
qualified to form him; (how could he be, he who was not able to form
even his own children?) No, it was the faith of the mother and her
earnest zeal that wrought the whole. He was her first child, and her
only one, and she knew not whether she should ever have others besides.
Yet she did not say, "I will wait till the child is grown up, that he
may have a taste of the things of this life, I will allow him to have
his pastime in them a little in his childish years." No, all these
thoughts the woman repudiated, she was absorbed in one object, how from
the very beginning she might dedicate the spiritual image[3] to God.
Well may we men be put to the blush at the wisdom of this woman. She
offered him up to God, and there she left him. And therefore was her
married state more glorious, in that she had made spiritual objects her
first care, in that she dedicated the first-fruits to God. Therefore
was her womb fruitful, and she obtained other children besides.[4] And
therefore she saw him honorable even in. the world. For if men when
they are honored, render honor in return, will not God much more, He
who does this, even without being honored? How long are we to be mere
lumps of flesh? How long are we to be stooping to the earth? Let
everything be secondary with us to the provident care we should take of
our children, and to our "bringing them up in the chastening and
admonition of the Lord." If from the very first he is taught to be a
lover of true wisdom, then wealth greater than all wealth has he
acquired and a more imposing name. You will effect nothing so great by
teaching him an art, and giving him that outward learning by which he
will gain riches, as if you teach him the art of despising riches. If
you desire to make him rich, do this. For the rich man is not he who
desires great riches, and is encircled with great riches; but the man
who has need of nothing.[5] Discipline your son in this, teach him
this. This is the greatest riches. Seek not how to give him reputation
and high character in outward learning, but consider deeply how you
shall teach him to despise the glory that belongs to this present life.
By this means would he become more distinguished and more truly
glorious. This it is possible for the
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poor man and the rich man alike to accomplish. These are lessons which
a man does not learn from a master, nor by art, but by means of the
divine oracles. Seek not how he shall enjoy a long life here, but how
he shall enjoy a boundless and endless life hereafter. Give him the
great things, not the little things. Hear what Paul saith, "Bring them
up in the chastening and admonition of the Lord "; study not to make
him an orator, but train him up to be a philosopher. In the want of the
one there will be no harm whatever; in the absence of the other, all
the rhetoric in the world will be of no advantage. Tempers are wanted,
not talking; character, not cleverness; deeds, not words. These gain a
man the kingdom. These confer what are benefits indeed. Whet not his
tongue, but cleanse his soul. I do not say this to prevent your
teaching him these things, but to prevent your attending to them
exclusively. Do not imagine that the monk alone stands in need of these
lessons from Scripture. Of all others, the children just about to enter
into the world specially need them. For just in the same way as the man
who is always at anchor in harbor, is not the man who requires his ship
to be fitted out and who needs a pilot and a crew, but he who is always
out at sea; so is it with the man of the world and the monk. The one is
entered as it were into a waveless harbor, and lives an untroubled
life, and far removed from every storm; whilst the other is ever on the
ocean, and lives out at sea in the very midst of the ocean, battling
with billows without number.
And though he may not need it himself, still he
ought to be so prepared as to stop the mouths of others.[1] Thus the
more distinguished he is in the present life, so much the more he
stands in need of this education. If he passes his life in courts,
there are many Heathens, and philosophers, and persons puffed up with
the glory of this life. It is like a place full of dropsical people.
Such in some sort is the court. All are, as it were, puffed up, and in
a state of inflammation. And they who are not so are studying to become
so. Now then reflect how vast a benefit it is, that your son on
entering there, should enter like an excellent physician, furnished
with instruments which may allay every one's peculiar inflammation, and
should go up to every one, and converse with him, and restore the
diseased body to health, applying the remedies derived from the
Scriptures, and pouring forth discourses of the true philosophy. For
with whom is the recluse to converse? with his wall and his ceiling?
yea, or again with the wilderness and the woods? or with the birds and
the trees? He therefore has not so great need of this sort of
discipline. Still, however, he makes it his business to perfect this
work, not so much with a view of disciplining others as himself. There
is then every need of much discipline of this sort to those that are to
mix in the present world, because such an one has a stronger temptation
to sin than the other. And if you have a mind to understand it, he will
further be a more useful person even in the world itself. For all will
have a reverence for him from these words, when they see him in the
fire without being burnt, and not desirous of power. But power he will
then obtain, when he least desires it, and will be a still higher
object of respect to the king; for it is not possible that such a
character should be hid. Amongst a number of healthy persons, indeed, a
healthy man will not be noticed; but when there is one healthy man
amongst a number of sick, the report will quickly spread and reach the
king's ears, and he will make him ruler over many nations. Knowing then
these things, "bring up your children in the chastening and admonition
of the Lord."
"But suppose a man is poor." Still he will be in no
wise more insignificant than the man who lives in kings' courts,
because he is not in kings' courts; no, he will be held in admiration,
and will soon gain that authority which is yielded voluntarily, and not
by any compulsion. For if a set of Greeks, men worthless as they are,
and dogs,[2] by taking up that worthless philosophy of theirs, (for
such the Grecian philosophy is,) or rather not itself but only its mere
name, and wearing the threadbare cloak, and letting their hair grow,
impress many; how much more will he who is a true philosopher? If a
false appearance, if a mere shadow of philosophy at first sight so
catches us, what if we should love the true and pure philosophy? Will
not all court it, and entrust both houses, and wives, and children,
with full confidence to such men? But there is not, no, there is not
such a philosopher existing now. And therefore, it is not possible to
find an example of the sort. Amongst recluses, indeed, there are such,
but amongst people in the world no longer. And that amongst recluses
there are such, it would be possible to adduce a number of instances.
However, I will mention one out of many. Ye know, doubtless, and have
heard of, and some, perhaps, have also seen, the man. whom I am now
about to mention. I mean, the admirable Julian. This man was a rustic,
in humble life, and of humble parentage, and totally uninstructed in
all outward accomplishments, but full of unadorned wisdom.[3] When he
came into
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the cities, (and this was but rarely,) never did such a concourse take
place, not when orators, or sophists, or any one else rode in. But what
am I saying? Is not his very name more glorious than that of any
king's, and celebrated even to this day? And if these things were in
this world, in the world in which the Lord promised us no one good
thing, in which He hath told us we are strangers, let us consider how
great will be the blessings laid up for us in the heavens. If, where
they were sojourners they enjoyed so great honor, how great glory shall
they enjoy where their own city is! If, where He promised tribulation,
they meet with such attentive care, then where He promises true honors,
how great shall be their rest!
And now would ye have me exhibit examples of secular
men? At present, indeed, we have none; still there are perhaps even
secular men who are excellent, though not arrived at the highest
philosophy. I shall therefore quote you examples from the saints of the
ancient times. How many, who had wives to keep and children to bring
up, were inferior in no respect, no, in no respect to those who have
been mentioned? Now, however, it is no longer so, "by reason of the
present distress" (1 Cor. vii. 26), as this blessed Apostle saith. Now
then whom would ye have me mention? Noah, or Abraham? The son of the
one or of the other? Or again, Joseph? Or would ye have me go to the
Prophets? Moses I mean, or Isaiah? However, if you will, let us carry
our discourse to Abraham, whom all are continually bringing forward to
us above all others. Had he not a wife? Had he not children? Yes, for I
too use the same language to you, as you do to me. He had a wife, but
it was not because he had a wife that he was so remarkable. He had
riches, but it was not because he had riches that he pleased God. He
begat children, but it was not because he begat children that he was
pronounced blessed. He had three hundred and eighteen servants born in
his house, but it was not on this account that he was accounted
wonderful. But would you know why it was? It was for his hospitality,
for his contempt of riches, for his chastened conduct. For what, tell
me, is the duty of a philosopher? Is it not to despise both riches and
glory? Is it not to be above both envy and every other passion? Come
now then, let us bring him forward and strip him, and show you what a
philosopher he was. First of all, he esteemed his fatherland as
nothing. God said, "Get thee out of thy country, and from thy kindred"
(Gen. xii. 1), and immediately he went forth. He was not bound to his
house, (or surely he would never have gone forth,) nor to his love of
familiar friends, nor to anything else whatever. But what? glory and
money he despised above all others. For when he had put an end to war
by turning the enemy to flight, and was requested to take the spoil, he
rejected it. (Gen. xiv. 21-23.)
Again, the son of this great man was reverenced, not
because of his riches, but for his hospitality: not because of his
children, but for his obedience: not because of his wife, but for the
barrenness inflicted on his wife. (Gen. XXV. 21.)
They looked upon the present life as nothing, they
followed not after gain, they despised all things. Tell me, which sort
of plants are the best? Are not those which have their strength from
themselves and are injured neither by rains, nor by hailstorms, nor by
gusts of wind, nor by any other vicissitude of the sort, but stand
naked in defiance of them all, and needing neither wall nor fence to
protect them? Such is the true philosopher, such is that wealth of
which we spoke. He has nothing, and has all things: he has all things,
and has nothing. For a fence is not within, but only without; a wall is
not a thing of nature, but only built round from without. And what
again, I ask, what sort of body is a strong one? Is it not that which
is in health, and which is overcome neither by hunger nor repletion,
nor by cold, nor by heat; or is it that which in view of all these
things, needs both caterers, and weavers, and hunters, and physicians,
to give it health? He is the rich man, the true philosopher, who
needeth none of these things. For this cause it was that this blessed
Apostle said, "Bring them up in the chastening and admonition of the
Lord." Surround them not with outward defenses. For such is wealth,
such is glory; for when these fall, and they do fall, the plant stands
naked and defenseless, not only having derived no profit from them
during the time past, but even injury. For those very shelters that
prevented its being inured to the attacks of the winds, will now have
prepared it for perishing all at once. And so wealth is injurious
rather, because it renders us undisciplined for the vicissitudes of
life. Let us therefore train up our children to be such, that they
shall be able to bear up against every trial, and not be surprised at
what may come upon them; "let us bring them up in the chastening and
admonition of the Lord." And great will be the reward which will be
thus laid up in store for us. For if men for making statues and
painting portraits of kings enjoy so great honor, shall not we who
adorn the image of the King of kings, (for man is the image of God,)
receive ten thousand blessings, if we effect a true likeness? For the
likeness is in this, in the virtue of the soul, when we train our
children to be good, to be meek, to be forgiving, (because all these
are attributes of God,) to be beneficent, to be humane; when
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we train them to regard the present world as nothing. Let this then be
our task, to mold and to direct both ourselves and them according to
what is right. Otherwise with what sort of boldness shall we stand
before the judgment-seat of Christ? If a man who has unruly children is
unworthy to be a Bishop (Tit. i. 6), much more is he unworthy of the
kingdom of Heaven. What sayest thou? If we have an unruly wife, or
unruly children, shall we have to render account? Yes, we shall, if we
do not with exactness bring in that which is due from ourselves; for
our own individual virtue is not enough in order to salvation. If the
man who laid aside the one talent gained nothing, but was punished even
in such a manner, it is plain that one's own individual virtue is not
enough in order to salvation, but there is need of that of another
also. Let us therefore entertain great solicitude for our wives, and
take great care of our children, and of our servants, and of ourselves.
And in our government both of ourselves and of them, let us beseech God
that He aid us in the work. If He shall see us interested in this work,
and solicitous about it, He will aid us; but if He shall see us paying
no regard to it, He will not give us His hand. For He does not
vouchsafe us His assistance when we sleep, but when we labor also
ourselves. For a helper, (as the name implies,) is not a helper of one
that is inactive, but of one who works also himself. But the good God
is able of Himself to bring the work to perfection, that we may be all
counted worthy to attain to the blessings promised us, through the
grace and compassions of His only begotten Son, with Whom together with
the Holy Ghost be unto the Father, glory, might, and honor, now and
ever, and throughout all ages. Amen.
HOMILY XXII.
EPHESIANS vi. 5--8.
"Servants, be obedient unto them that, according to the flesh, are your
masters, with fear and trembling, in singleness of your heart, as unto
Christ; not in the way of eye-service, as men-pleasers: but as servants
of Christ, doing the will of God from the heart; with good-will doing
service, as unto the Lord, and not unto men: knowing that whatsoever
good thing each one doeth, the same shall he receive again from the
Lord, whether he be bond or free."
THUS then it is not husband only, nor wife, nor
children, but virtuous servants also that contribute to the
organization and protection of a house. Therefore the blessed Paul has
not overlooked this department even. He comes to it, however, in the
last place, because it is last in dignity and rank. Still he addresses
much discourse also to them, no longer in the same tone as to children,
but in a far more advanced way, inasmuch as he does not hold out to
these the promise in this world, but in that which is to come.
"Knowing," saith he, "that whatsoever good or evil[1] thing each one
doeth, the same shall he receive of the Lord," and thus at once
instructs them to love wisdom. For though they be inferior to the
children in dignity, still in mind they are superior to them.
"Servants," saith he, "be obedient to them that,
according to the flesh, are your masters."
Thus at once he raises up, at once soothes the
wounded soul. Be not grieved, he seems to say, that you are inferior to
the wife and the children. Slavery is nothing but a name. The
mastership is "according to the flesh," brief and temporary;[2] for
whatever is of the flesh, is transitory. "With fear," he adds, "and
trembling."[3] Thou seest that he does not require the same fear from
slaves as from wives: for in that case he simply said, "and let the
wife see that she fear her husband "; whereas in this case he heightens
the expression, "with fear," he saith, "and trembling, in singleness of
your heart, as unto Christ." This is what he constantly says. What
meanest thou, blessed Paul? He is a brother, or rather he has become a
brother, he enjoys the same privileges, he belongs to the same body.
Yea, more, he is the brother, not of his own master only, but also of
the Son of God, he is partaker of all the same privileges; yet sayest
thou, "obey your masters according to the flesh, with fear and
trembling"? Yes, for this very reason, he would say, I say it. For if I
charge free men to submit themselves one to another in the fear of
God,--as he said above, "submitting yourselves one to another in the
fear of Christ";--if I charge moreover the wife to fear and reverence
her husband, although she is his equal; much more must I so speak to the
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servant. It is no sign of low birth, rather it is the truest nobility,
to understand how to lower ourselves, to be modest and unassuming, and
to give way to our neighbor. And the free have served the free with
much fear and trembling. "In singleness of heart," he says.
And it is well said, since it is possible to serve
with fear and trembling, and yet not of good will, but in just any way
that may be possible. Many servants in many instances secretly cheat
their masters. And this cheating accordingly he does away, by saying,
"in singleness of your heart as unto Christ, not in the way of
eye-service as men-pleasers, but as servants of Christ, doing the will
of God from the heart; with good-will doing service, as unto the Lord,
and not unto men." Seest thou how many words he requires, in order to
implant this good principle, "with goodwill," I mean, and "from the
heart"? That other service, "with fear and trembling" I mean, we see
many rendering to their masters, and the master's threat goes far to
secure that. But show, saith he, that thou servest as "the servant of
Christ," not of man. Make the right action your own, not one of
compulsion. Just as in the words which follow, he persuades and
instructs the man who is ill-treated by another to make the right
action his own, and the work of his own free choice. Because inasmuch
as the man that smites the cheek, is not supposed to come to that act
in consequence of any intention in the person struck, but only of his
own individual malice, what saith He? "Turn to him the other also"
(Matt. v. 39); to show him that in submitting to the first thou wert
not unwilling. For he that is lavish in suffering wrong, makes that his
own which is not his own act, by suffering himself to be smitten on the
other cheek also, and not merely by enduring the first blow. For this
latter will have perhaps the appearance even of cowardice; but that of
a high philosophy.--Thus thou wilt show that it was for the sake of
wisdom that thou didst bear the first blow also. And so in the present
case, show here too, that thou bearest this slavery also willingly. The
man-pleaser then is no servant of Christ. The servant of Christ is not
a man-pleaser. (Gal. i. 10.) For who that is the servant of God, makes
it his object to please men? And who that pleases men, can be a servant
of God?
"From the heart,"[1] saith he, "with good-will doing
service." For since it is possible to do service even with singleness
of heart and not wrongfully, and yet not with all one's might, but only
so far as fulfilling one's bounden duty, therefore he says, do it with
alacrity, not of necessity, upon principle, not upon constraint. If
thus thou do service, thou art no slave; if thou do it upon principle,
if with good-will, if from the heart, and if for Christ's sake. For
this is the servitude that even Paul, the free man, serves, and
exclaims, "For we preach not ourselves, but Christ Jesus, as Lord, and
ourselves as your servants for Jesus' sake." (2 Cor. iv. 5.) Look how
he divests thy slavery of its meanness. For just in the same way as the
man who has been robbed, if he gives still more to him who has taken,
is not ranked among those robbed, but rather amongst liberal givers;
not amongst those who suffer evil, but amongst those who do good; and
rather clothes the other with disgrace by his liberality, than is
clothed with disgrace by being robbed,--so, I say, in this case, by his
generosity he will appear at once more high-minded, and by showing that
he does not feel the wrong,[2] will put the other to shame.
Let us then do service to our masters for Christ's
sake, "knowing," he continues, "that whatsoever good thing each one
doeth, the same shall he receive of the Lord, whether he be bond or
free." For inasmuch as it was probable that many masters, as being
unbelievers, would have no sense of shame, and would make no return to
their slaves for their obedience, observe how he has given them
encouragement, so that they may have no misgiving about the
remuneration, but may have full confidence respecting the recompense.
For as they who receive a benefit, when they make no return, make God a
debtor to their benefactors; so, I say, do masters also, if, when
well-treated by thee, they fail to requite thee, requite thee the more,
by rendering God thy debtor.
Ver. 9. "And ye masters," he continues, "do the same
things unto them."
The same things. What are these? "With good-will do
service." However he does not actually say, "do service," though by
saying, "the same things," he plainly shows this to be his meaning. For
the master himself is a servant. "Not as men-pleasers," he means, "and
with fear and trembling": that is, toward God, fearing lest He one day
accuse you for your negligence toward your slaves.
"And forbear threatening;" be not irritating, he
means, nor oppressive.
"Knowing that both their Master and[3] yours is in
Heaven."[4] Ah! How mighty a Master does he hint at
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here! How startling the suggestion! It is this. "With what measure thou
metest, it shall be measured unto thee again" (Matt. vii. 2); lest thou
hear the sentence, "Thou wicked servant. I forgave thee all that debt."
(Matt. xviii. 32.)
"And there is no respect of persons," he saith,
"with Him."
Think not, he would say, that what is done towards a
servant, He will therefore forgive, because done to a servant. Heathen
laws indeed as being the laws of men, recognize a difference between
these kinds of offenses. But the law of the common Lord and Master of
all, as doing good to all alike, and dispensing the same rights to all,
knows no such difference.
But should any one ask, whence is slavery, and why
it has found entrance into human life, (and many I know are both glad
to ask such questions, and desirous to be informed of them,) I will
tell you. Slavery is the fruit of covetousness, of degradation, of
savagery; since Noah, we know, had no servant, nor had Abel, nor Seth,
no, nor they who came after them. The thing was the fruit of sin, of
rebellion against parents. Let children hearken to this, that whenever
they are undutiful to their parents, they deserve to be servants. Such
a child strips himself of his nobility of birth; for he who rebels
against his father is no longer a son; and if he who rebels against his
father is not a son, how shall he be a son who rebels against our true
Father? He has departed from his nobility of birth, he has done outrage
to nature. Then come also wars, and battles, and take their
prisoners.[1] Well, but Abraham, you will say, had servants. Yes, but
he used them not as servants.
Observe how everything depends upon the head; the
wife, by telling him "to love her"; the children, by telling him "to
bring them up in the chastening and admonition of the Lord"; the
servants, by the words, "knowing that both their Master and yours is in
Heaven." So, saith he, ye also in like manner, as being yourselves
servants, shall be kind and indulgent. "Finally, be strong in the Lord
and in the strength of His might."
But if, before considering this next, ye have a mind
to hearken, I shall make the same remarks concerning servants, as I
have also made before concerning children. Teach them to be religious,
and everything else will follow of necessity. But now, when any one is
going to the theater, or going off to the bath, he drags all his
servants after him; but when he goes to church, not for a moment; nor
does he compel them to attend and hear. Now how shall thy servant
listen, when thou his master art attending to other things? Hast thou
purchased, hast thou bought thy slave? Before all things enjoin him
what God would have him do, to be gentle towards his fellow-servants,
and to make much account of virtue.
Every one's house is a city; and every man is a
prince in his own house. That the house of the rich is of this
character, is plain enough, where there are both lands, and stewards,
and rulers over rulers. But I say that the house of the poor also is a
city. Because here too there are offices of authority; for instance,
the husband has authority over the wife, the wife over the servants,
the servants again over their own wives; again the wives and the
husbands over the children. Does he not seem to you to be, as it were,
a sort of king, having so many authorities under his own authority? and
that it were meet that he should be more skilled both in domestic and
general government than all the rest? For he who knows how to manage
these in their several relations, will know how to select the fittest
men for offices, yes, and will choose excellent ones. And thus the wife
will be a second king in the house, lacking only the diadem; and be who
knows how to choose this king, will excellently regulate all the rest.
Ver. 10. "Finally," saith he, "be strong in the
Lord."
Whenever the discourse is about to conclude, he
always employs this turn. Said I not well from the first, that every
man's house is a camp in itself? For look, having disposed of the
several offices, he proceeds to arm them, and to lead them out to
war.[2] If no one usurps the other's office, but every one remains at
his post, all will be well ordered.
"Be strong," saith he, "in the Lord, and in the
strength of His might."
That is, in the hope which we have in Him, by means
of His aid. For as he had enjoined many duties, which were necessary to
be done, fear not, he seems to say, cast your hope upon the Lord, and
He will make all easy.
Ver. 11. "Put on the whole armor of God, that ye may
be able to stand against the wiles of the devil."
He saith not, against the fightings, nor against the
hostilities, but against the "-wiles." For this enemy is at war with
us, not simply, nor openly, but by" wiles." What is meant by wiles? To
use "wiles," is to deceive and to take by artifice or contrivance ; a
thing which takes place both in the case of the arts, and by words, and
actions, and stratagems, in the case of those who seduce us.
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I mean something like this. The Devil never proposes to us sins in
their proper colors; he does not speak of idolatry, but he sets it off
in another dress, using "wiles,"[1] that is, making his discourse
plausible, employing disguises. Now therefore the Apostle is by this
means both rousing the soldiers, and making them vigilant, by
persuading and instructing them, that our conflict is with one skilled
in the arts of war, and with one who wars not simply, nor directly, but
with much wiliness. And first then he arouses the disciples from the
consideration of the Devil's skill; but in the second place, from his
nature, and the number of his forces. It is not from any desire to
dispirit the soldiers that stand under him, but to arouse, and to
awaken them, that he mentions these stratagems, and prepares them to be
vigilant; for had he merely detailed their power, and there stopped his
discourse, he must have dispirited them. But now, whereas both before
and after this, he shows that it is possible to overcome such an enemy,
he rather raises their courage; for the more clearly the strength of
our adversaries is stated on our part to our own people, so much the
more earnest will it render our soldiers.
Ver. 12. "For our wrestling is not," saith he,
"against flesh and blood,[2] but against the principalities, against
the powers, against the world-rulers of this darkness, against the
spiritual hosts of wickedness, in the heavenly places."
Having stimulated them by the character of the
conflict, he next goes on to arouse them also by the prizes set before
them. For what is his argument? Having said that the enemies are
fierce, he adds further, that they despoil us of vast blessings. What
are these? The conflict lies "in the heavenlies";[3] the struggle is
not about riches, not about glory, but about our being enslaved. And
thus is the enmity irreconcilable. The strife and the conflict are
fiercer when for vast interests at stake; for the expression "in the
heavenlies"[3] is equivalent to, "for the heavenly things." It is not
that they may gain anything by the conquest, but that they may despoil
us. As if one were to say, "In what does the contract lie?" In gold.
The word "in," means, "in behalf of"; the word "in," also means, "on
account[4] of."[5] Observe how the power of the enemy startles us; how
it makes us all circumspection, to know that the hazard is on
behalf of vast interests, and the victory for the sake of great
rewards. For he is doing his best to cast us out of Heaven.
He speaks of certain "principalities, and powers,
and world-rulers of this darkness." What darkness? Is it that of night?
No, but of wickedness. "For ye were," saith he, "once darkness" (Eph.
v. 8); so naming that wickedness which is in this present life; for
beyond it, it will have no place, not in Heaven, nor in the world to
come.
"World-rulers " [6] he calls them, not as having the
mastery over the world, but the Scripture is wont to call wicked
practices "the world," as, for example, where Christ saith, "They are
not of this world, even as I am not of the world." (John xvii. 16.)
What then, were they not of the world? Were they not clothed with
flesh? Were they not of those who are in the world? And again; "The
world hateth Me, but you it cannot hate." (John vii. 7.) Where again He
calls wicked practices by this name. Thus the Apostle here by the world
means wicked men, and the evil spirits have more especial power over
them. "Against the spiritual hosts of wickedness," saith he, "in the
heavenly places." "Principalities, and powers," he speaks of; just as
in the heavenly places there are "thrones and dominions, principalities
and powers." (Col. i. 16.)
Ver. 13. "Wherefore," saith he, "take up the whole
armor of God, that ye may be able to withstand in the evil day, and,
having done all, to stand."
By "evil day" he means the present life, [7] and
calls it too "this present evil world" (Gal. i. 4), from the evils
which are done in it. It is as much as to say, Always be armed. And
again, "having done all," saith he; that is, both passions, and vile
lusts, and all things else that trouble us. He speaks not merely of
doing the deed, but of completing it, [8] so as not only to slay, but
to stand also after we have slain. For many who have gained this
victory, have fallen again. "Having done," saith he, "all"; not having
done one, but not the other. For even after the victory, we must stand.
An enemy may be struck, but things that are struck revive again if we
do not stand. But if after having fallen they rise up again, so long as
we stand, they are fallen. So long as we waver not, the adversary rises
not again.
"Let us put on the whole armor of God." Seest thou
how he banishes all fear? For if it be possible "to do all, and to
stand," his de-
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scribing in detail the power of the enemy does not create cowardice and
fear, but it shakes off indolence. "That ye may be able," he saith, "to
withstand in the evil day." And he further gives them encouragement too
from the time; the time, he seems to say, is short;[1] so that ye must
needs stand; faint not when the slaughter is achieved.
MORAL. If then it is a warfare, if such are the
forces arrayed against us, if "the principalities" are incorporeal, if
they are "rulers of the world," if they are "the spiritual hosts of
wickedness," how, tell me, canst thou live in self-indulgence? How
canst thou be dissolute? How if we are unarmed, shall we be able to
overcome? These words let every one repeat to himself every day,
whenever he is under the influence of anger, or of lust, whenever he is
aiming, and all to no profit, after this languid life. Let him hearken
to the blessed Paul, saying to him, "Our wrestling is not against flesh
and blood, but against the principalities, against the powers." A
harder warfare this than that which is matter of sense, a fiercer
conflict. Think how long time this enemy is wrestling, for what it is
that he is fighting, and be more guarded than ever. "Nay," a man will
say, "but as he is the devil, he ought to have been removed out of the
way, and then all had been saved."[2] These are the pretenses to which
some of your indolent ones m self-defense give utterance. When thou
oughtest to be thankful, O man, that, if thou hast a mind, thou hast
the victory over such a foe, thou art on the contrary even
discontented, and givest utterance to the words of some sluggish and
sleepy soldier. Thou knowest the points of attack,[3] if thou choosest.
Reconnoiter on all sides, fortify thyself. Not against the devil alone
is the conflict, but also against his powers. How then, you may say,
are we to wrestle with the darkness? By becoming light. How with the
"spiritual hosts of wickedness"? By becoming good. For wickedness is
contrary to good, and light drives away darkness. But if we ourselves
too be darkness, we shall inevitably be taken captive. How then shall
we overcome them? If, what they are by nature, that we become by
choice, free from flesh and blood, thus shall we vanquish them. For nce
it was probable that the disciples would have many persecutors,
"imagine not," he would say, "that it is they who war with you. They
that really war with you, are the spirits that work in them. Against
them is our conflict." Two things he provides for by these
considerations; he renders them in themselves more courageous and he
lets loose their wrath against those who war against them. And
wherefore is our conflict against these? Since we have also an
invincible ally, the grace of the Spirit. We have been taught an art,
such as shall enable us to wrestle not against men, but against
spirits. Nay, if we have a mind, neither shall we wrestle at all; for
it is because we choose it, that there is a struggle, since so great is
the power of Him that dwelleth in us, as that He said, "Behold, I have
given you authority to tread upon serpents and scorpions, and over all
the power of the enemy." (Luke x. 19.) All power hath He given us, both
of wrestling and of not wrestling. It is because we are slothful, that
we have to wrestle with them ; for that Paul wrestled not, hear what he
saith himself, "Who shall separate us from the love of Christ? shall
tribulation, or anguish, or persecution, or famine, or nakedness, or
peril, or sword?" (Rom. viii. 35.) And again hear his words, "God shall
bruise Satan under your feet shortly." (Rom. xvi. 20.) For he had him
under his subjection; whence also he said, "I charge thee in the name
of Jesus Christ to come out of her." (Acts xvi. 18.) And this is not
the language of one wrestling; for he that wrestles has not yet
conquered, and he that has conquered no longer wrestles; he has
subdued, has taken his captive. And so Peter again wrestled not with
the devil, but he did that which was better than wrestling. In the case
of the faithful, the obedient, the catechumens, they prevailed over him
to vast advantage and over his powers. Hence too was it that the
blessed Paul said, "For we are not ignorant of his devices" (2 Cor. ii.
11), which was the way moreover in which he especially overcame him;
and again hear his words, "And no marvel--if his ministers also fashion
themselves as ministers of righteousness." (2 Cor. xi. 14, 15.) So well
knew he every part of the conflict, and nothing escaped him. Again,
"For the mystery of lawlessness," saith he, "doth already work." (2
Thess. ii. 7.)
But against its is the struggle; for hearken again
to him, saying, "I am persuaded, that neither angels, nor
principalities, nor things present, nor things to come, nor powers, nor
any other creature, shall be able to separate us from the love of
Christ." (Rom. viii. 38.) He saith not simply, "from Christ," but,
"from the love of Christ."[4] For many there are who are united
forsooth to Christ, and who yet love Him not. Not only, saith he,
shalt thou not persuade me to deny Him, but, not even to love Him
less. And if the powers above had not strength to do this, who else
should move him? Not,
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however, that he saith this, as though they were actually attempting
it, but upon the supposition; wherefore also he said, "I am persuaded."
So then he did not wrestle, yet nevertheless he fears his artifices;
for hear what he saith, "I fear lest by any means, as the serpent
beguiled Eve in his craftiness, your minds should be corrupted from the
simplicity that is toward Christ." (2 Cor. xi. 3.) True, you will say,
but he uses this word touching himself also where he saith, "For I
fear[1] lest, by any means, after that I have preached to others I
myself should be rejected." How then art thou "persuaded that no one
shall separate thee "? Perceivest thou that the expression is that of
lowliness and of humility? For he already dwelt in Heaven. And hence
also it was that he said, "For I know nothing against myself" (1 Cor.
iv. 4); and again, "I have finished the course." (2 Tim. iv. 7.) So
that it was not with regard to these matters that the devil placed
obstacles in his way, but with reference to the interests of the
disciples. And why forsooth? Because in these points he was not himself
sole master, but also their own will. There the devil prevailed in some
cases; nay, neither there was it over him that he prevailed, but over
the indolence of persons who took no heed. If indeed, whether from
slothfulness, or anything else of the sort, he had failed to fulfill
his own duty, then had the devil prevailed over him; but if he himself
on his part did all he could, and they obeyed not it was not over him
he prevailed, but over their disobedience; and the disease prevailed
not over the physician, but over the unruliness of the patient; for,
when the physician takes every precaution, and the patient undoes all,
the patient is defeated, not the physician. Thus then in no instance
did he prevail over Paul. But in our own case, it is matter for
contentment that we should be so much as able to wrestle. For the
Romans indeed this is not what he asks, but what? "He shall bruise
Satan under your feet shortly." (Rom. xvi. 20.) And for these Ephesians
he invokes, "Him that is able to do exceeding abundantly above all that
we ask or think." (Eph. iii. 20.) He that wrestles is still held fast,
but it is enough for him that he has not fallen. When we depart hence,
then, and not till then, will the glorious victory be achieved. For
instance, take the case of some evil lust. The extraordinary thing
would be, not even to entertain it, but to stifle it. If, however, this
be not possible, then though we may have to wrestle with it, and retain
it to the last, yet if we depart still wrestling, we are conquerors.
For the case is not the same here as it is with wrestlers; for there if
thou throw not thy antagonist, thou hast not conquered; but here if
thou be not thrown, thou hast conquered; if thou art not thrown, thou
hast thrown him; and with reason, because there both strive for the
victory, and when the one is thrown, the other is crowned; here,
however, it is not thus, but the devil is striving for our defeat; when
then I strip him of that upon which he is bent, I am conqueror. For it
is not to overthrow us, but to make us share his overthrow that he is
eager. Already then am I conqueror, for he is already cast down, and in
a state of ruin; and his victory consists not in being himself crowned,
but in effecting my ruin; so that though I overthrow him not, yet if I
be not overthrown, I have conquered. What then is a glorious victory?
It is, over and above, to trample him underfoot, as Paul did, by
regarding the things of this present world as nothing. Let us too
imitate him, and strive to become above them, and nowhere to give him a
hold upon us. Wealth, possessions, vain-glory, give him a hold. And
oftentimes indeed this has roused him, and oftentimes exasperated him.
But what need is there of wrestling? What need of engaging with him? He
who is engaged in the act of wrestling has the issue in uncertainty,
whether he may not be himself defeated and captured. Whereas he that
tramples him under foot, has the victory certain.
Oh then, let us trample under foot the power of the devil;
let us trample under foot our sins, I mean everything that pertains to
this life, wrath, lust, vain-glory, every passion; that when we depart
to that world, we may not be convicted of betraying that power which
God hath given us; for thus shall we attain also the blessings that are
to come. But if in this we are unfaithful, who will entrust us with
those things which are greater? If we were not able to trample down one
who had fallen, who had been disgraced, who had been despised, who was
lying beneath our feet, how shall the Father give us a Father's
rewards? If we subdue not one so placed in subjection to us, what
confidence shall we have to enter into our Father's house? For, tell
me, suppose thou hadst a son, and, that he, disregarding the
well-disposed part of thy household, should associate with them that
have distressed thee, with them that have been expelled his father's
house, with them that spend their time at the gaming table, and that he
should go on so doing to the very last; will he not be disinherited? It
is plain enough he will. And so too shall we; if, disregarding the
Angels who have well pleased our Father and whom He hath set over us,
we have our conversation with the devil, inevitably we shall be dis-
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inherited, which God forbid; but let us engage in the war we have to
wage with him.
If any one hath an enemy, if any one hath been
wronged by him, if any one is exasperated, let him collect together all
that wrath, all that fierceness, and pour it out upon the head of the
devil. Here wrath is a good thing, here anger is profitable, here
revenge is praiseworthy, for just as amongst the heathen, revenge is a
vice, so truly here is revenge a virtue. So then if thou hast any
failings, rid thyself of them here. And if thou art not able thyself to
put them away, do it, though with thy members also.[1] Hath any one
struck thee? Bear malice against the devil, and never relinquish thy
hatred towards him. Or again, hath no one struck thee? Yet bear him
malice still, because he insulted, because he offended thy Lord and
Master, because he injures and wars against thy brethren. With him be
ever at enmity, ever implacable, ever merciless. Thus shall he be
humbled, thus despicable, thus shall he be an easy prey. If we are
fierce towards him, he shall never be fierce towards us. If we are
compliant, then he will be fierce; it is not with him as it is with our
brethren. He is the foe and enemy, both of life and salvation, both
ours and his own. If he loves not himself, how shall he be able to love
us? Let us then put ourselves in array and wound him, having for our
mighty confederate the Lord Jesus Christ, who can both render us
impregnable to his snares, and worthy of the good things to come; which
God grant that we may all attain, through the grace and lovingkindness
of our Lord Jesus Christ, with whom, together with the Holy Ghost, be
unto the Father, glory, might, and honor, now and ever, and throughout
all ages. Amen.
HOMILY XXIII.
EPHESlANS vi. 14.
"Stand therefore, having girded your loins with truth."
HAVING drawn up this army, and roused their
zeal,--for both these things were requisite, both that they should be
drawn up in array and subject to each other, and that their spirit
should be aroused,--and having inspired them with courage, for this was
requisite also, he next proceeds also to arm them. For arms had been of
no use, had they not been first posted each in his own place, and had
not the spirit of the soldier's soul been roused; for we must first arm
him within, and then without.
Now if this is the case with soldiers, much more is
it with spiritual soldiers. Or rather in their case, there is no such
thing as arming them without, but everything is within. He hath roused
their ardor, and set it on fire, he hath added confidence. He hath set
them in due array. Observe how he also puts on the armor. "Stand
therefore,"[2] saith he. The very first feature in tactics is, to know
how to stand well, and many things will depend upon that. Hence he
discourses much concerning standing, saying also elsewhere, "Watch ye,
stand fast." (1 Cor. xvi. 13.) And again, "So stand fast in the Lord."
(Phil. iv. 1.) And again, "Let him that thinketh he standeth, take heed
test he fall." (1 Cor. x. 12.) And again, "That ye may be able, having
done all, to stand." (Eph. vi. 13.) Doubtless then he does not mean
merely any way of standing, but a correct way, and as many as have had
experience in wars know how great a point it is to know how to stand.
For if in the case of boxers and wrestlers, the trainer recommends this
before anything else, namely, to stand firm, much more will it be the
first thing in warfare, and military matters.
The man who, in a true sense, stands, is upright; he
stands not in a lazy attitude, not leaning upon anything. Exact
uprightness discovers itself by the way of standing, so that they who
are perfectly upright, they stand. But they who do not stand, cannot be
upright, but are unstrung and disjointed. The luxurious man does not
stand upright, but is bent; so is the lewd man, and the lover of money.
He who knows how to stand will from his very standing, as from a sort
of foundation, find every part of the conflict easy to him.
"Stand therefore," saith he, "having girded your
loins with truth."[3] He is not speaking of a literal, physical gir-
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dle, for all the language in this passage he employs in a spiritual
sense.[1] And observe how methodically he proceeds. First he girds up
his soldier? What then is the meaning of this? The man that is loose in
his life, and is dissolved in his lusts, and that has his thoughts
trailing on the ground, him he braces up by means of this girdle, not
suffering him to be impeded by the garments entangling his legs, but
leaving him to run with his feet well at liberty. "Stand therefore,
having girded your loins," saith he. By the "loins" here he means this;
just what the keel is in ships, the same are the loins with us the
basis or groundwork of the whole body: for they are, as it were, a
foundation, and upon them as the schools of the physicians tell you,
the whole frame is built. So then in "girding up the loins" he compacts
the foundation of our soul; for he is not of course speaking of these
loins of our body, but is discoursing spiritually: and as the loins are
the foundation alike of the parts both above and below, so is it also
in the case of these spiritual loins. Oftentimes, we know, when persons
are fatigued, they put their hands there as if upon a sort of
foundation, and in that manner support themselves; and for this reason
it is that the girdle is used in war, that it may bind and hold
together this foundation, as it were, in our frame; for this reason too
it is that when we run we gird ourselves. It is this which guards our
strength. Let this then, saith he, be done also with respect to the
soul, and then in doing anything whatsoever we shall be strong; and it
is a thing most especially becoming to soldiers.
True, you may say, but these our natural loins we
gird with a leathern band ; but we, spiritual soldiers, with what? I
answer, with that which is the head and crown of all our thoughts, I
mean, "with .truth." "Having girded your loins," saith he, "with
truth."[3] What then is the meaning of "with truth"? Let us love
nothing like falsehood, all our duties let us pursue "with truth," let
us not lie one to another. Whether it be an opinion, let us seek the
truth, or whether it be a line of life, let us seek the true one. If we
fortify ourselves with this, if we "gird ourselves with truth," then
shall no one overcome us. He who seeks the doctrine of truth, shall
never fall down to the earth ; for that the things which are not true
are of the earth, is evident from this, that all they that are without
are enslaved to the passions, following their own reasonings; and
therefore if we are sober, we shall need no instruction in the tales of
the Greeks. Seest thou how weak and frivolous they are? incapable of
entertaining about God one severe thought or anything above human
reasoning? Why? Because they are not "girded about with truth"; because
their loins, the receptacle of the seed of life, and the main strength
of their reasonings, are ungirt; nothing then can be weaker than these.
And the Municheans[4] again, seest thou, how all the things they have
the boldness to utter, are from their own reasonings? "It was
impossible," say they, "for God to create the world without matter."
Whence is this so evident? These things they say, grovening, and from
the earth, and from what happens amongst ourselves; because man, they
say, cannot create otherwise. Marcion again, look what he says. "God,
if He took upon Him flesh, could not remain pure." Whence is this
evident? "Because," says he, "neither can men." But men are able to do
this. Valentinus again, with his reasonings all trailing along the
ground, speaks the things of the earth; and in like manner Paul of
Samosata. And Arius, what does he say? "It was impossible for God when
He begat, to beget without passion."[5] Whence, Arius, hast thou the
boldness to allege this; merely from the things which take place
amongst ourselves? Seest thou how the reasonings of all these trail
along on the ground? All are, as it were, let loose and unconfined, and
savoring of the earth? And so much then for doctrines. With regard to
life and conduct, again, whoremongers, lovers of money, and of glory,
and of everything else, trail on the ground. They have not their loins
themselves standing firm, so that when they are weary they may rest
upon them; but when they are weary, they do not put their hands upon
them and stand upright, but flag. He, however, who "is girt about with
the truth," first, never is weary; and secondly, if he should be weary,
he will rest himself upon the truth itself. What? Will poverty, tell
me, render him weary? No, in nowise; for he will repose on the true
riches, and by this poverty will understand what is true poverty. Or
again, will slavery make him weary? No, in nowise, for he will know
what is the true slavery. Or shall disease? No, nor even that. "Let
your loins," saith Christ, "be girded about, and your lamps burning"
(Luke xii. 35 ), with that light which shall never be put out. This is
what the Israelites also, when they were departing out of Egypt (Ex.
xii. 11), were
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charged to do. For why did they eat the passover with their loins
girded? Art thou desirous to hear the ground of it? According to the
historical fact, or according to its mystical sense,[1] shall I state
it? But I will state them both, and do ye retain it in mind, for I am
not doing it without an object, merely that I may tell you the
solution, but also that my words may become in you reality. They had,
we read, their loins girded, and their staff in their hands, and their
shoes on their feet, and thus they ate the Passover. Awful and terrible
mysteries, and of vast depth; and if so terrible in the type, how much
more in the reality? They come forth out of Egypt, they eat the
Passover. Attend. "Our Passover hath been sacrificed, even Christ," it
is said. Wherefore did they have their loins girded? Their guise is
that of wayfarers; for their having shoes, and staves in their hands,
and their eating standing, declares nothing else than this. Will ye
hear the history first, or the mystery?[2] Better the history first.
What then is the design of the history? The Jews were continually
forgetting God's benefits to them. Accordingly then, God tied the sense
of these, His benefits, not only to the time, but also to the very
habit of them that were to eat. For this is why they were to eat girded
and sandalled, that when they were asked the reason, they might say,
"we were ready for our journey, we were just about to go forth out of
Egypt to the land of promise and we were ready for our exodus." This
then is the historical type. But the reality is this; we too eat a
Passover, even Christ; "for," saith he, "our Passover hath been
sacrificed, even Christ." (1 Cor. v. 7.) What then? We too ought to eat
it, both sandalled and girded. And why? That we too may be ready for
our Exodus, for our departure hence.
MORAL. Let not any one of them that eat this
Passover look towards Egypt, but towards Heaven, towards "Jerusalem
that is above." (Gal. iv. 26.) On this account thou eatest with thy
loins girded, on this account thou eatest with shoes on thy feet, that
thou mayest know, that from the moment thou first beginnest to eat the
Passover, thou oughtest to set out, and to be upon thy journey. And
this implies two things, both that we must depart out of Egypt, and
that, whilst we stay, we must stay henceforth as in a strange country;
"for our citizenship," saith he, "is in Heaven" (Phil. iii. 20); and
that all our life long we should ever be prepared, so that when we are
called we may not put it off, but say, "My heart is fixed." (Ps. cviii.
1.) "Yes, but this Paul indeed could say, who knew nothing against
himself; but I, who require a long time for repentance, I cannot say
it." Yet that to be girded is the part of a waking soul, hearken to
what God says to that righteous man, "Gird up now thy loins like a man,
for I will demand of thee, and declare thou unto Me." (Job xxxviii. 3.)
This He says also to all the prophets, and this He says again to Moses,
to be girded. And He Himself also appears to Ezekiel (Ezek. ix. 11,
Sept.) girded. Nay more, and the Angels, too, appear to us girded (Rev.
xv. 6), as being soldiers. From our being girded about, it comes that
we also stand bravely as from our standing our being girded Collies.
For we also are going to depart, and many are the
difficulties that intervene. When we have crossed this plain,
straightway the devil is upon us, doing everything, contriving every
artifice, to the end that those who have been saved out of Egypt, those
who have passed the Red Sea, those who are delivered at once from the
evil demons, and from unnumbered plagues, may be taken and destroyed by
him. But, if we be vigilant, we too have a pillar of fire, the grace of
the Spirit. The same both enlightens and overshadows us. We have manna;
yea rather not manna, but far more than manna. Spiritual drink we have,
not water, that springs forth from the Rock. So have we too our
encampment (Rev. xx. 9), and we dwell in the desert even now; for a
desert indeed without virtue, is the earth even now, even more desolate
than that wilderness. Why was that desert so terrible? Was it not
because it had scorpions in it, and adders? (Deut. viii. 15.) "A land,"
it is said, "which none passed through." (Jer. ii. 6.). Yet is not that
wilderness, no, it is not so barren of fruits, as is this human nature.
At this instant, how many scorpions, how many asps are in this
wilderness, how many serpents, how many "offsprings of vipers" (Matt.
iii. 7) are these through whom we at this instant pass! Yet let us not
be afraid; for the leader of this our Exodus is not Moses, but Jesus.
How then is it that we shall not suffer the same
things? Let us not commit the same acts, and then shall we not suffer
the same punishment. They murmured, they were ungrateful; let us
therefore not cherish these passions. How was it that they fell all of
them?
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"They despised the pleasant land." (Ps. cvi. 24.) "How 'despised' it?
Surely they prized it highly." By becoming indolent and cowardly, and
not choosing to undergo any labors to obtain it. Let not us then
"despise" Heaven! This is what is meant by "despising." Again, among us
also has fruit been brought, fruit from Heaven, not the cluster of
grapes borne upon the staff (Num. xiii. 23), but the "earnest of the
Spirit" (2 Cor. i. 22), "the citizenship which is in Heaven" (Phil.
iii. 20), which Paul and the whole company of the Apostles, those
marvelous husbandmen, have taught us. It is not Caleb the son of
Jephunneh, nor Jesus the son of Nun, that hath brought these fruits;
but Jesus the Son of "the Father of mercies" (2 Cor. i. 3), the Son of
the Very God, hath brought every virtue, hath brought down from Heaven
all the fruits that are from thence, the songs of heaven hath He
brought. For the words which the Cherubim above say, these hath He
charged us to say also, "Holy, Holy, Holy."[1] He hath brought to us
the virtue of the Angels. "The Angels marry not, neither are given in
marriage" (Matt. xxii. 30) this fair plant hath He planted here also.
They love not money, nor anything like it; and this too hath He sown
amongst us. They never die and this hath He freely given us also, for
death is no longer death, but sleep. For hearken to what He saith, "Our
friend Lazarus is fallen asleep." (John xi. 11.)
Seest thou then the fruits of "Jerusalem that is
above"? (Gal. iv. 26.) And what is indeed more stupendous than all is
this, that our war-fire is not decided, but all these things are given
us before the attainment of the promise For they indeed toiled even
after they had entered into the land of promise;--rather, they toiled
not, for had they chosen to obey God, they might have taken all the
cities, without either arms or array. Jericho, we know, they
overturned, more after the fashion of dancers than of warriors. We
however have no warfare after we have entered into the land of promise,
that is, into Heaven, but only so long as we are, in the wilderness,
that is, in the present life. "For he that is entered into his rest
hath himself also rested from his works as God did from His." (Heb. iv.
10.) "Let us not then be weary in well-doing, for in due season we
shall reap, if we faint not." (Gal. vi. 9.) Seest thou how that just as
He led them, so also He leads us? In their case, touching the manna and
the wilderness, it is said, "He that gathered much had nothing over,
and he that gathered little had no lack." (Ex. xvi. 18.) And we have
this charge given us, "not to lay up treasure upon the earth." (Matt.
vi. 19.) But if we do lay up treasure, it is no longer the earthly worm
that corrupts it, as was the case with the manna, but that which
dwelleth eternally with fire.[2] Let us then "subdue all things," that
we furnish not food to this worm. For "he," it is said, "who gathered
much had nothing over." For this too happens with ourselves also every
day. We all of us have but the same capacity of hunger to satisfy. And
that which is more than this, is but an addition of cares. For what He
intended in after-times to deliver, saying, "Sufficient unto the day is
the evil thereof" (Matt. vi. 34), this had He thus been teaching even
from the very beginning,[3] and not even thus did they receive it. But
as to us, let us not be insatiable, let us not be discontented, let us
not be seeking out for splendid houses; for we are on our pilgrimage,
not at home; so that if there be any that knows that the present life
is a sort of journey, and expedition, and, as one might say, it is what
they call an entrenched camp,[4] he will not be seeking for splendid
buildings. For who, tell me, be he ever so rich, would choose to build
a splendid house in an encampment? No one; he would be a laughing
stock, he would be building for his enemies, and would the more
effectually invite them on; and so then, if we be in our senses,
neither shall we. The present life is nothing else than a march and an
encampment.
Wherefore, I beseech you, let us do all we can, so
as to lay up no treasure here; for if the thief should come, we must in
a moment arise and depart. "Watch," saith He, "for ye know not at what
hour the thief cometh" (Matt. xxiv. 42, 43), thus naming death. O then,
before he cometh, let us send away everything before us to our native
country ; but here let us be "well girded," that we may be enabled to
overcome our enemies, whom God grant that we may overcome, through the
grace and lovingkindness of our Lord Jesus Christ, with Whom together
with the Holy Ghost, be unto the Father glory, strength, honor forever
and ever. Amen.
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HOMILY XXIV.
EPHESIANS vi. 14--17·
"Stand therefore, having girded your loins with truth, and having on
the breastplate of righteousness; and having shod your feet with the
preparation of the gospel of peace; withal taking up the shield of
faith, wherewith ye shall be able to quench all the fiery darts of the
evil one. And take the helmet of salvation, and the sword of the
Spirit, which is the word of God."
"HAVING girded your loins," saith he, "with truth."
What can be the meaning of this? I have stated in the preceding
discourse, that he ought to be lightly accoutered, in order that there
should be no impediment whatever to his running.
"And having on," he continues, "the breastplate of
righteousness." As the breastplate is impenetrable, so also is
righteousness, and by righteousness here he means a life of universal
virtue.[1] Such a life no one shall ever be able to overthrow; it is
true, many wound him, but no one cuts through him, no, not the devil
himself. It is as though one were to say, "having righteous deeds fixed
in the breast "; of these it is that Christ saith, "Blessed are they
that hunger and thirst after righteousness; for they shall be filled."
(Matt. v. 6.) Thus is he firm and strong like a breastplate. Such a man
will never be put out of temper.
"And having shod your feet with the preparation of
the gospel of peace." It is more uncertain in what sense this was said.
What then is its meaning? They are noble greaves, doubtless, with which
he invests us. Either then he means this, that we should be prepared
for the gospel, and should make use of our feet for this, and should
prepare and make ready its way before it;[2] or if not this, at least
that we ourselves should be prepared for our departure. "The
preparation," then, "of the gospel of peace," is nothing else than a
most virtuous life; according to what the Prophet saith. "Thou wilt
prepare their heart, thou wilt cause thine ear to hear." (Ps. x. 17.)
"Of the gospel," he says, "of peace," and with reason; for inasmuch as
he had made mention of warfare and fighting, he shows us that this
conflict with the evil spirits we must needs have: for the gospel is
"the gospel of peace"; this war which we have against them, puts an end
to another war, that, namely, which is between us and God; if we are at
war with the devil, we are at peace with God. Fear not therefore,
beloved; it is a "gospel," that is, a word of good news; already is the
victory won.
"Withal taking up the shield of faith."
By "faith" in this place, he means, not knowledge,
(for that he never would have ranged last,) but that gift by which
miracles are wrought.[3] And with reason does he term this " 'faith' a
shield"; for as the shield is put before the whole body, as if it were
a sort of rampart, just so is this faith; for all things yield to it.
"Wherewith ye shall be able," saith he, "to quench
all the fiery darts of the evil one."
For this shield nothing shall be able to resist; for
hearken to what Christ saith to His disciples, "If ye have faith as a
grain of mustard seed, ye shall say unto this mountain, Remove hence to
yonder place, and it shall remove." (Matt. xvii. 20.) But how are we to
have this faith? When we have rightly performed all those duties.
"By the darts of the evil one," he means, both
temptations, and vile desires; and "fiery," he says, for such is the
character of these desires. Yet if faith can command the evil spirits,
much more can it also the passions of the soul.
"And take the helmet," he continues, "of salvation,"
that is, of your salvation. For he is casing them in armor.
"And the sword of the Spirit, which is the word of
God." He either means the Spirit, or else, "the spiritual sword ": for
by this[4] all things are severed, by this all things are cleft
asunder, by this we cut off even the serpent's head.
Ver. 18, 19, 20. "With all prayer and supplication,"
saith he, "praying at all seasons in the Spirit, and watching thereunto
in all perseverance and supplication for all the saints; and on my
behalf that utterance may be given unto me, in opening my mouth to make
known with boldness the mystery of the gospel, for which
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I am an ambassador in chains, that in it I may speak boldly, as I ought
to speak."
As the word of God has power to do all things, so
also has he who has the spiritual gift. " For the word of God," saith
he, "is living, and active and sharper than any two-edged sword." (Heb.
iv. 12.) Now mark the wisdom of this blessed Apostle. He hath armed
them with all security. What then is necessary after that? To call upon
the King, that He may stretch forth His hand. "With all prayer, and
supplication, praying at all seasons in the Spirit"; for it is possible
"to pray" not "in the Spirit," when one "uses vain repetitions" (Matt.
vi. 7); "and watching thereunto," he adds, that is, keeping sober; for
such ought the armed warrior, he that stands at the King's side, to be
wakeful and temperate:--"in all perseverance and supplication for all
the saints; and on my behalf that utterance may be given unto me in
opening my mouth." What sayest thou, blessed Paul? Hast thou, then,
need of thy disciples? And well does he say, "in opening my mouth." He
did not then study what he used to say, but according to what Christ
said, "When they deliver you up, be not anxious how or what ye shall
speak: for it shall be given you in that hour what ye shall speak"
(Matt. x. 19): so truly did he do everything by faith, everything by
grace. "With boldness," he proceeds, "to make known the mystery of the
Gospel"; that is, that I may answer for myself in its defense, as I
ought. And art thou bound in thy chain, and still needest the aid of
others? Yea, saith he, for so was Peter also bound in his chain, and
yet nevertheless "was prayer made earnestly for him." (Acts xii. 5.)
"For which I am an ambassador in chains, that in it I may speak boldly,
as I ought to speak"; that is, that I may answer with confidence, with
courage, with great prudence.
Ver. 21. "But that ye also[1] may know my affairs,
how I do, Tychicus, the beloved brother and faithful minister in the
Lord, shall make known to you all things."
As soon as he had mentioned his chains, he leaves
something for Tychicus also to relate to them of his own accord. For
whatever topics there were of doctrine and of exhortation, all these he
explained by his letter: but what were matters of bare recital, these
he entrusted to the bearer of the letter. "That ye may know my
affairs," that is, may be informed of them. This manifests both the
love which he entertained towards them, and their love towards him.
Ver. 22. "Whom I have sent unto you," saith he," for
this very purpose, that ye may know our state, and that he may comfort
your hearts."
This language he employs, not without a purpose, but
in consequence of what he had been saying previously; "having girded
your loins, having on the breastplate," &c., which are a token of a
constant and unceasing advance; for hear what the Prophet saith," Let
it be unto him as the raiment wherewith he covereth himself, and for
the girdle wherewith he is girded continually" (Ps. cix. 19); and the
Prophet Isaiah again saith, that God hath "put on righteousness as a
breastplate" (Isa. lix. 17); by these expressions instructing us that
these are things which we must have, not for a short time only, but
continually, inasmuch as there is continual need of warfare. "For it is
said the righteous are bold as a lion." (Prov. xxviii. 1.) For he that
is armed with such a breastplate, it cannot be that he should fear the
array that is against him, but he will leap into the midst of the
enemy. And again Isaiah saith, "How beautiful are the feet of him that
bringeth good tidings." (Isa. lii. 7.) Who would not run, who would not
serve in such a cause; to publish the good tidings of peace, peace
between God and man, peace, where men have toiled not, but where God
hath wrought all?
But what is the" preparation of the Gospel"?[2] Let
us hearken to what John saith, "Make ye ready the way of the Lord, make
His paths straight." (Matt. iii. 3.) But again there is need also of
another "preparation" after baptism, so that we may do nothing unworthy
of "peace." And then, since the feet are usually a token of the way of
life, hence he is constantly exhorting in this language, "Look,
therefore, carefully how ye walk." (Eph. v. 15.) On this account, he
would say, let us exhibit a practice and example worthy of the Gospel;
that is, make our life and conduct pure. The good tidings of peace have
been proclaimed to you, give to these good tidings a ready way; since
if ye again become enemies, there is no more "preparation of peace." Be
ready, be not backward to embrace this peace. As ye were ready and
disposed for peace and faith, so also continue. The shield is that
which first receives the assaults of the adversary, and preserves the
armor uninjured. So long then as faith be right and the life be right,
the armor remains uninjured.
He discourses, however, much concerning faith, but
most especially in writing to the Hebrews, as he does also concerning
hope. Believe, saith he, in the good things to come, and none of this
armor shall be injured. In dangers, in toils, by holding out thy hope
and thy faith to protect thee, thou wilt preserve thy armor uninjured.
"He that cometh to God
169
must believe that He is, and that He is a rewarder of them that seek
after Him." (Heb. xi. 6.) Faith is a shield; but wherever there are
quibbles, and reasonings, and scrutinizings, then is it no longer a
shield, but it impedes us. Let this our faith be such as shall cover
and screen the whole frame. Let it not then be scanty, so as to leave
the feet or any other part exposed, but let the shield be commensurate
with the whole body.
"Fiery(1) darts." For many doubtful reasonings there
are, which set the soul, as it were, on fire, many difficulties, many
perplexities, but all of them faith sets entirely at rest; many things
does the devil dart in, to inflame our soul and bring us into
uncertainty; as, for example, when some persons say, "Is there then a
resurrection?" "Is there a judgment?" "Is there a retribution?" "But is
there faith?" the apostle would say, "thou shalt with it quench the
darts of the devil. Has any base lust assaulted thee? Hold before thee
thy faith in the good things quenched, and others not. Hearken to what
Paul saith, "For I reckon that the sufferings of this present time are
not worthy to be compared with the glory that shall be revealed to
us-ward." (Rom. viii. 18.) Seest thou how many darts the righteous
quenched in those days? Seemeth it not to thee to be "fiery darts,"
when the patriarch burned with inward fire, as he was offering up his
son? Yea, and other righteous men also have quenched "all his darts."
Whether then they be reasonings that assault us, let us hold out this;
or whether they be base desires, let us use this; or whether again
labors and distresses, upon this let us repose. Of all the other armor,
this is the safeguard; if we have not this, they will be quickly
pierced through. Withal," saith he, "taking up the shield of faith."
What is the meaning of "withal"? It means both "in truth," and "in
righteousness," and "in the preparation of the gospel "; that is to
say, all these have need of the aid of faith.
And therefore he adds further, "and take the helmet
of salvation"; that is to say, finally by this shall ye be able to be
in security. To receive the helmet of salvation is to escape the peril.
For as the helmet covers the head perfectly in every part, and suffers
it not to sustain any injury, but preserves it, so also does faith
supply alike the place of a shied, and of a helmet(2) to preserve us.
For if we quench his darts, quickly shall we receive also those saving
thoughts that suffer not our governing principle(3) to sustain any
harm; for if thee, the thoughts that are adverse to our salvation, are
quenched, those which are not so, but which contribute to our
salvation, and inspire us with good hopes, will be generated within us,
and will rest upon our governing principle as a helmet does upon the
head.
And not only this, but we shall take also "the sword
of the Spirit," and thus not only ward off his missiles, but smite the
devil himself. For a soul that does not despair of herself, and is
proof against those fiery darts, will stand with all intrepidity to
face the enemy, and will cleave open his breastplate with this very
sword with which Paul also burst through it, and "brought into
captivity his devices" (2 COR. x. 5); he will cut off and behead the
serpent.
"Which is the word of God."
By the "word of God" in this place, he means on the
one hand the ordinance of God, or the word of command; or on the other
that it is in the Name of Christ. For if we keep his commandments, by
these we shall kill and slay above all things they stand in need of
God; for what does he say?
"With all prayer and supplication," he says, these
things shall be done, and ye shall accomplish all by praying. But when
thou drawest near, never ask for thyself only: thus shalt thou have God
favorable to thee.
"With all prayer and supplication, praying at all
seasons in the Spirit, and washing thereunto in all perseverance for
all the saints." Limit it not, I say to certain times of the day, for,
hear what he is saying; approach at all times; "pray," saith he,
"without ceasing." (1 Thess. v. 17.) Hast thou never heard of that
widow, how by her importunity she prevailed? (Luke xviii. 1-7.) Hast
thou never heard of that friend, who at midnight shamed his friend into
yielding by his 25-30), how by the constancy of her entreaty she called
forth the Lord's compassion? These all of them gained their object by
their importunity
"Praying at all seasons," saith he, "in the Spirit."
That is to say, let us seek for the things which are
according to God, nothing of this world, nothing pertaining to this
life.
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Therefore, is there need not only that we "pray
without ceasing," but also, that we should do so "watching;--and
watching," saith he, "thereunto." Whether he is here speaking of
vigils;(1) or of the wakefulness of the soul, I admit both meanings.
Seest thou how that Canaanitish woman watched unto prayer? and though
the Lord gave her no answer, nay, even crumbs which fall from their
masters' table" (Matt. xv. 27), and desisted not until she obtained her
request How, too, did that widow cry, and persist so long, until she
was able to shame into yielding that ruler, that neither feared God,
nor regarded man (Luke xviii. 1-7)? And how, again, did the friend
persist, remaining before the door in the dead of night, till he shamed
the other into yielding by his importunity, and made him arise. (Luke
xi. 5-8.) This is to be watchful.
Wouldest thou understand what watchfulness in prayer
is? Go to Hannah, hearken to her very words, "Adonai Eloi Sabaoth." (1
Sam. i. II.) Nay, rather, hear what preceded those words; "they all
rose up," says the history, "from the table" (I Sam. i. 9), and
she, forthwith, did not betake herself to sleep, nor to repose. Whence
she appears to me even when she was sitting at the table to have
partaken lightly, and not to have been made heavy with viands.
Otherwise never could she have shed so many tears; for if we, when we
are fasting and foodless, hardly pray thus, or rather never pray thus,
much more would not she ever have prayed thus after a meal, unless even
at the meal she had been as they that eat not. Let us be ashamed, us
that are men, at the example of this woman; let us be ashamed, that are
suing and gasping for a kingdom, at her, praying and weeping for a
little child. "And she stood," it says, "before the Lord" (I Sam. i.
10); and what are her words? "Adonai, Lord, Eloi Sabaoth!" and this is,
being interpreted, "O Lord, the God of Hosts." Her tears went before
her tongue; by these she hoped to prevail with God to bend to her
request. Where tears are there is always affliction also: where
affliction is, there is great wisdom and heedfulness. "If thou wilt
indeed," she continues, "look on the affliction of thine handmaid, and
wilt give unto thine handmaid a man child, then will I give him unto
the Lord all the days of his life." (I Sam. i. II.) She said not, "for
one year," or, "for two," as we do;--nor said she, "if thou wilt give
me a child, I will give thee money"; but, "I give back to Thee the very
gift itself entire, my first-born, the son of my prayer." Truly here
was a daughter of Abraham. He gave when it was demanded of him. She
offers even before it is demanded.
But observe even after this her deep reverence."
Only her lips moved, but her voice," it saith, "was not heard." (I Sam.
i. 13.) And thus does he who would gain his request draw nigh unto God;
not consulting his ease, nor gaping, nor lounging, nor scratching his
head, nor with utter listlessness. What, was not God able to grant,
even without any prayer at all? What, did He not know the woman's
desire even before she asked? And yet had He granted it before she
asked, then the woman's earnestness would not have been shown, her
virtue would not have been made manifest, she would not have gained so
great a reward. So that the delay is not the result of envy or of
witchcraft, but of providential kindness. When therefore ye hear the
Scripture saying, that "the Lord had shut up her womb" (ver. 5, 6), and
that, "her rival provoked her sore"; consider that it is His intention
to prove the woman's seriousness.(2) For, mark, she had a husband
devoted to her, for he said (ver. 8), "Am I not better to thee than ten
sons?" "And her rival," it saith, "provoked her sore," that is,
reproached her, insulted over her. And yet did she never once
retaliate, nor utter imprecation against her, nor say, "Avenge me, for
my rival reviles me." The other had children, but this woman had her
husband's love to make amends. With this at least he even consoled her,
saying, "Am not I better to thee than ten sons?"
But let us look, again, at the deep wisdom of this
woman. "And Eli," it says, "thought she handmaid for a daughter of
Belial, for out of the abundance of my complaint and my provocation
have I spoken hitherto." (Ver. 16.) Here is truly the proof of a
contrite heart, when we are not angry with those that revile us, when
we are not indignant against them, when we reply but in self-defense.
Nothing renders the heart so wise as affliction; nothing is there so
sweet as "godly mourning." (2 COR. vii. 10.) "Out of the abundance"
saith she, "of my complaint and my provocation have I spoken hitherto."
Her let us imitate, one and all. Hearken, ye that are barren, hearken,
ye that desire children, hearken, both husbands and wives; yes, for
husbands, too used oftentimes to contribute their part; for hear what
the Scripture saith, "And Isaac intreated the Lord for Rebekah his
wife, because she was barren." (Gen. xxv. 21.) For prayer is able to
accomplish great things.
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"With all prayer and supplication," saith he "for
all the saints, and for me," placing himself last. What doest thou, O
blessed Paul, in thus placing thyself last? Yea, saith he, "that
utterance may be given unto me, in opening my mouth, to make known with
boldness the mystery of the gospel, for which I am an ambassador in
chains." And where art thou an ambassador? "To mankind," saith he. Oh
amazing lovingkindness of God! He sent from Heaven in His own Name
ambassadors for peace, and lo, men took them, and bound them, and
reverenced not so much as the law of nations, that an ambassador never
suffers any hurt. "But, however, I am an ambassador in bonds. The chain
lies like a bridle upon me, restraining my boldness, but your prayer
shall open my mouth" in order that I may speak all things I was sent to
speak.
"But that ye also may know my affairs, how I do,
Tychicus, the beloved brother, and faithful minister in the Lord, shall
make known to you all things." If" faithful," he will tell no
falsehood, he will in everything speak the truth :--"whom I have sent
unto you for this very purpose, that ye might know our state, and that
he may comfort your hearts." Amazing, transcendent affection I "that it
may not be in the power" he means, "of them that would, to affright
you." intimates as much; that is, "may not suffer you to sink under it."
with faith from God the Father, and the Lord Jesus Christ."
He invokes upon them, "peace and love with faith."
He saith well: for he would not that they should have regard to bye by
itself, and mince themselves with those of a different faith. Either he
means this, or that above described, namely, that they should have
faith also, so as to have a cheerful confidence of the good things to
come. The "peace" which is towards God, and the "love." And if there be
peace, there will also be bye; if bye, there will be peace also. "With
faith," because without faith, love amounts to nothing; or rather love
could not exist at all without it.
Ver. 24. "Grace be with all them that love our Lord
Jesus Christ in uncorruptness."
Why does he separate the two here, placing "peace"
by itself, and "grace" by itself?
"In uncorruptness," he concludes.
What is this "in uncorruptness"? It either means,
"in purity"; or else, "for the sake of those things which are
incorruptible," as, for example, not in riches, nor in glory, but in
those treasures which are incorruptible. The "in" means, "through."
"Through uncorruptness," that is, "through virtue."(1) Because all sin
is corruption. And in the same way as we say a virgin is corrupted, so
also do we speak of the soul. Hence Paul says, "Lest by any means your
minds should be corrupted." ((2) COR. xi. 3.) And again elsewhere, he
says, "In doctrine, showing uncorruptness."(3) For what, tell me, is
corruption of the body? Is it not the dissolution of the whole frame,
and of its union? This then is what takes place also in the soul when
sin enters. The beauty of the soul is temperance, and righteousness;
the heath of the soul is courage, and prudence; for the base man is
hideous in our eyes, so is the covetous, so is the man who gives
himself up to evil practices, and so the coward and unmanly man is
sick, and the foolish man is out of health. Now that sins work
corruption, is evident from this, that they render men base, and weak,
and cause them to be sick and diseased. Nay, and when we say that a
virgin is corrupted, we say so, strictly speaking, on this account
also, not only because the body is defiled, but became of the
transgression. For the mere act is natural; and if in that consisted
the "corruption," then were marriage corruption. Hence is it not the
act that is corruption, but the sin, for it dishonors and puts her to
shame. And again, what would be corruption in the case of a house? Its
dissolution. And so, one. For hear what the Scripture saith, "All flesh
had corrupted his way" (Gen. vi. 12); and again, "In intolerable
corruption" (3) (Ex. xviii. 18); and again, "Men corrupted in mind."
((2) Tim. iii. 8.) Our body is corruptible, but our soul is
incorruptible: Oh then, let us not make that corruptible also. This,
the corruption of the body, was the work of former sin;(4) but sin
which is after the Laver, has the power also to render the soul
corruptible, and to make it an easy prey to "the worm that dieth not."
For never had that worm touched it, had it not found the soul
corruptible. The worm touches not adamant, and even if he touches it,
he can do it no harm. Oh then, corrupt not the soul; for that which is
corrupted is full of foul stench; for hearken to the Prophet who saith,
"My wounds stink and are corrupt because of my foolishness." (Ps.
xxxviii. 5.)
172
However, "this corruption" of the body "shall put on
incorruption" (I COR. XV. 53), but the other of the soul, never; for
where incorruption is, there is no(1) corruption. Thus is it a
corruption which is incorruptible, which hath no end, a deathless
death; which would have been, had the body remained deathless. Now if
we shall depart into the next world having not burnt up, ever wasted by
the worm, is corruption 'incorruptible; like as was the case with the
blessed Job. He was corrupted, and died not, and that through a
lengthened period, and "wasted continually, scraping the clods of dust
from his sore."(2) Some such torment as this shall it undergo, when the
worms surround and devour you, let us dread the words, that we meet not
with the realties. Covetousness is corruption, corruption more
dangerous than any other, and leading on to idolatry. Let us shun the
corruption, let us choose the incorruption. Hast thou in covetousness
overreached and defrauded some one? The fruits of thy covetousness
perish, but the covetousness remains; a corruption which is the
foundation of incorruptible corruption. The enjoyment indeed passes
away, but the sin remains imperishable. A fearful evil is it for us not
to strip ourselves of everything in this present world; a great
calamity to depart into the next with loads of sins about us. "For in
Sheol," it is said "who shall give Thee thanks?" (Ps. vi. 5.) There is
the place of judgment; then is there no longer season for repentance.
How many things did the rich man bewail then? (Luke xvi. 23.) And yet
it availed him nothing. How many things did they say who had neglected
to feed Christ? (Matt. xxv. 41.) Yet were they led away notwithstanding
into the everlasting fire. How many things had they then to say: "that
had wrought iniquity"; "Lord, did we not prophesy by Thy Name, and by
Thy Name cast out devils?" And yet notwithstanding, they were not
owned. All these things therefore will take place then; but it will be
of no avail, if they be not done now. Let us fear then, lest ever we
should have to say then, "Lord, when saw we Thee an hungered, and fed
Thee not?" (Matt. xxv. 44.) Let us feed Him now, not one day, nor two,
nor three days. "For let not mercy and truth," saith the Wise Man,
"forsake thee." (Prov. iii. 3.) He saith not "do it once, nor twice"
The Virgins, we know, had oil, but not enough to last out. (Matt. xxv.
3, 8.) And thus we need much oil, and thus should we be "like a green
olive tree in the house of God." (Ps. lii. 8.) Let us reflect then how
many burdens of sins each of us has about him, and let us make our acts
of mercy counterbalance them; nay rather, far exceed them, that not
only the sins may be quenched, but that the acts of righteousness may
be also accounted unto us for righteousness. For if the good deeds be
not so many in number as to put aside the crimes laid against us, and
out of the reminder to be counted unto us for righteousness,(3) then
shall no one rescue us from that punishment, from which God grant that
we may be all delivered, through the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father, &c.
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
EPISTLE OF ST. PAUL THE APOSTLE
TO THE
PHILIPPIANS
INTRODUCTORY DISCOURSE.
THE Philippians are of a city in Macedonia, a city
that is a colony, as Luke saith. Here that seller of purple was
converted, a woman of uncommon piety and heedfulness. Here the ruler of
the synagogue[1] believed. Here was Paul scourged with Silas. Here the
magistrates requested them to depart, and were afraid of them, and the
preaching had an illustrious commencement. And he bears them many and
high testimonies himself, calling them his own crown, and saying they
had suffered much. For, "To you," he saith, "it hath been granted of
God,[2] not only to believe on Him, but also to suffer in His behalf."
(Phil. i. 29.) But when he wrote to them, it happened that he was in
bonds. Therefore he says, "So that my bonds became manifest in Christ
in the whole prætorium," calling the palace of Nero the
prætorium.[3] But he was bound and let go again,[4] and this he
showed to Timothy by saying, "At my first defence no one took my part,
but all forsook me: may it not be laid to their account. But the Lord
stood by me and strengthened me." (2 Tim. iv. 16.) He speaks of the
bonds then in which he was before that defence. For that Timothy was
not present then, is evident: for, "At my first defence," he says, "no
man took my part"; and this, by writing, he was making known to him. He
would not then, had he already known it, have written thus to him. But
when he wrote this epistle, Timothy was with him. And he shows it by
what he says: " But I hope in the Lord Jesus to send Timothy shortly
unto you." (Phil. ii. 19.) And again, "Him I hope to send forthwith so
soon as I shall see how it will go with me." For he was loosed from his
bonds and again bound after he had been to them. But if he saith, "Yea,
and I am[5] offered upon the sacrifice and service of your faith," it
is not as though this were now come to pass, but as much as to say,
"and whenever this takes place I am glad," raising them from their
dejection at his bonds. For that he was not about to die at that time
is plain from what he saith: "But I hope[6] in the Lord that I myself
also shall come shortly unto you." (Phil. ii. 24.) And again, "And
having this confidence, I know that I shall abide, yea, and abide with
you all."
2. But the Philippians had sent to him Epaphroditus,
to carry him money, and to know the things concerning him, for they
were most lovingly disposed toward him. For that they sent, hear
himself, saying, "I have all things, and
182
abound; I am filled, having received from Epaphroditus the things that
came from you." At the same time they sent to know this. For that they
sent also to know this he shows at once in the beginning of the
epistle, writing of his own matters, and saying, "But I would have you
know that the things which happened unto me have fallen out rather unto
the progress of the Gospel." (Phil. i. 12.) And again, "I hope to send
Timothy shortly unto you, that I also may be of good comfort when I
know your state." This, "that I also," is as if he meant "as you for
full assurance sent to know the things concerning me, so I also, that I
may be of good comfort when I know the things concerning you." Since
then they had also been a long time without sending[1] (for this he
proves by saying, "Now at length you have revived your thought for me")
(Phil. iv. 10), and then they heard that he was in bonds (Phil. ii.
26); for if they heard about Epaphroditus, that he was sick, he being
no such very remarkable person as Paul was, much more did they hear
about Paul, and it was reasonable that they should be disturbed;
therefore, in the opening of the epistle he offers them much
consolation about his bonds, showing that they should not merely not be
disturbed, but even rejoice. Then he gives them counsel about unanimity
and humility, teaching them that this was their greatest safety, and
that so they could easily overcome their enemies. For it is not being
in bonds that is painful to your teachers, but their disciples not
being of one mind. For the former brings even furtherance to the
Gospel, but the latter distracts.
3. So then after admonishing them to be of one mind,
and showing that unanimity comes of humility, and then aiming a shaft
at those Jews who were everywhere corrupting the doctrine under a show
of Christianity, and calling them "dogs" and "evil workers" (Phil. iii.
2), and giving admonition to keep away from them, and teaching to whom
it is right to attend, and discoursing at length on moral points, and
bringing them to order, and recalling them to themselves,
by saying, "The Lord is at hand" (Phil. iv. 5), he makes
mention also, with his usual wisdom, of what had been sent,
and then offers them abundant consolation. But he appears in writing to
be doing them special honor, and never in any place writes any thing of
reproof, which is a proof of their virtue, in that they gave no
occasion to their teacher, and that he has written to them not in the
way of rebuke, but throughout in the way of encouragement. And as I
said also at first, this city showed great readiness for the faith;
inasmuch as the very jailor, (and you know it is a business full of all
wickedness,) at once, upon one miracle, both ran to them, and was
baptized with all his house. For the miracle that took place he saw
alone, but the gain he reaped not alone, but jointly with
his wife and all his house. Nay, even the magistrates who
scourged him seem to have done this I rather of sudden impulse than out
of wickedness, both from their sending at once to let him
go, and from their being afterwards afraid. And he bears
testimony to them not only in faith, or in perils, but also in
well-doing, where he says, "That even in the beginning of the Gospel,
ye sent once and again unto my need" (Phil. iv. 15, 16), when no one
else did so; for he says, "no Church had fellowship with me in the
matter of giving and receiving"; and that their intermission had been
rather from lack of opportunity than from choice, saying, "Not that ye
took no thought for me, but ye lacked opportunity." (Phil. iv. 10.) Let
us also, knowing these things, and having so many patterns, and the
love that he bore them--for that he loved them greatly appears in his
saving, "For I have no man like minded, who will care truly for your
state" (Phil. ii. 20); and again, "Because I have you in my heart, and
in my bonds,"--
4. let us also, knowing these things, show ourselves
worthy of such examples, by being ready to suffer for Christ.[2] But
now the persecution is no more. So then, if there is nothing else, let
us imitate their earnestness in well doing, and not think, if we have
given once or twice, that we have fulfilled all. For we must do this
through our whole life. For it is not once that we have to please God,
but constantly. The racer, if, after running even ten heats, he leave
the remaining one undone, has lost all; and we, if we begin with good
works, and afterward faint, have lost all, have spoiled all. Listen to
that profitable admonition that saith, "Let not mercy[3] and truth
forsake thee." (Prov. iii. 3.) He saith not do so once, nor the second
time, nor the third, nor the tenth, nor the hundredth, but continually:
"let them not forsake thee." And he did not say, Do not forsake them,
but, "Let them not forsake thee," showing that we are in need of them,
and not they of us; and teaching us that we ought to make every effort
to keep them with us. And "bind them," saith he, "about thy neck." For
as the children of the wealthy have an ornament of gold about their
neck, and never put it off, because it exhibits a token of their high
birth, so should we too wear mercy ever about us, showing that we are
children of the compassionate one, "who
183
makes the sun to rise upon the evil and the good" (Matt. v. 45). "But
the unbelievers," you say, "do not believe it." I say then, hereby
shall they believe, if we do these works. If they see that we take pity
on all, and are enrolled under Him for our Teacher, they will know that
it is in imitation of Him that we so act. For " mercy," it says, "and
true faith."[1] He well said "true." For He willeth it not to be of
rapine or fraud. For this were not "faith"; this were not "truth." For
he that plundereth must lie and forswear himself. So do not thou, saith
he, but have faith with thy mercy.
Let us put on this ornament. Let us make a golden
chain for our soul, of mercy I mean, while we are here. For if this
age[2] pass, we can use it no longer. And why? THERE there are no poor,
THERE there are no riches, no more want THERE. While we are children,
let us not rob ourselves of this ornament. For as with children, if
they become men, these are taken away, and they are advanced to other
adornment; so too is it with us. There will be no more alms by money,
but other and far nobler.[3] Let us not then deprive ourselves of this!
Let us make our soul appear beautiful! Great is alms, beautiful, and
honorable, great is that gift, but greater is goodness. If we learn to
despise riches, we shall learn other things besides. For behold how
many good things spring from hence! He that giveth alms, as he ought to
give, learns to despise wealth. He that has learned to despise wealth
has cut up the root of evils. So that he does not do a greater good
than he receives, not merely in that there is a due
recompense and a requital for alms, but also in that his soul becomes
philosophic, and elevated, and rich. He that gives alms is instructed
not to admire riches or gold. And this lesson once fixed in his mind,
he has gotten a great step toward mounting to Heaven, and has cut away
ten thousand occasions of strife, and contention, and envy, and
dejection. For ye know, ye too know, that all things are done for
riches, and unnumbered wars are made for riches. But he that has
learned to despise them, has placed himself in a quiet harbor, he no
longer fears damage. For this hath alms taught him. He no longer
desires what is his neighbor's; for how should he, that parts with his
own, and gives? He no longer envies the rich man; for how should he,
that is willing to become poor? He clears the eye of his soul. And
these are but here. But hereafter it is not to be told what blessings
he shall win. He shall not abide without with the foolish virgins, but
shall enter in with those that were wise, together with the Bridegroom,
having his lamps bright. And though they have endured hardship in
virginity, he that hath not so much as tasted these hardships shall be
better than they. Such is the power of Mercy.[4] She brings in her
nurslings with much boldness. For she is known to the porters in
Heaven, that keep the gates of the Bride-Chamber, and not known only,
but reverenced; and those whom she knows to have honored her, she will
bring in with much boldness, anti none will gainsay, but all make room.
For if she brought God down to earth, and persuaded him to become man,
much more shall she be able to raise a man to Heaven; for great is her
might. If then[5] from mercy and loving-kindness God became man, and He
persuaded Himself to become a servant, much rather will He bring His
servants into His own house. Her let us love, on her let us set our
affection, not one day, nor two, but all our life long, that she may
acknowledge us. If she acknowledge us, the Lord will acknowledge us
too. If she disown us, the Lord too will disown us, and will say, "I
know you not." But may it not be ours to hear this voice, but that
happy one instead, "Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world." (Matt. xxv. 34.)
Which may we all obtain, by His grace and lovingkindness, in Christ
Jesus our Lord, with whom to the Father and the Holy Ghost, be glory,
strength, honor, now and for ever, and world without end. Amen.
184
HOMILY I.
PHILIPPlANS i. 1, 2.
"Paul and Timothy, servants of Christ Jesus, to all the saints in
Christ Jesus which are at Philippi, fellow-Bishops[1] and Deacons:
Grace to you, and peace, from God our Father, and the Lord Jesus
Christ."
HERE, as writing to those of equal honor, he does
not set down his rank of Teacher, but another, and that a great one.
And what is that? He calls himself a "servant," and not an Apostle. For
great truly is this rank too, and the sum of all good things, to be a
servant of Christ, and not merely to be called so. "The servant of
Christ," this is truly a free man in respect to sin, and being a
genuine servant, he is not a servant to any other, since he would not
be Christ's servant, but by halves. And in again writing to the Romans
also, he says, "Paul, a servant of Jesus Christ." (Rom. i. 1.) But
writing to the Corinthians and to Timothy he calls himself an
"Apostle." On what account then is this? Not because they were superior
to Timothy. Far from it. But rather he honors them, and shows them
attention, beyond all others to whom he wrote. For he also bears
witness to great virtue in them, For besides, there indeed he was about
to order many things, and therefore assumed his rank as an Apostle. But
here he gives them no injunctions but such as they could perceive of
themselves.
"To the saints in Christ Jesus which are at
Philippi." Since it was likely that the Jews too would call themselves
"saints" from the first oracle, when[2] they were called a "holy
people, a people for God's own possession " (Ex. xix. 6;
Deut. vii. 6, etc.); for this reason he added, "to the
saints in Christ Jesus." For these alone are holy, and those
hence-forward profane. "To the fellow-Bishops[3] and Deacons." What is
this? were there several Bishops of one city? Certainly not; but he
called the Presbyters so. For then they still interchanged the titles,
and the Bishop was called a Deacon.[4] For this cause in writing to
Timothy, he said, "Fulfil thy ministry," when he was a Bishop. For that
he was a Bishop appears by his saying to him, "Lay hands hastily on no
man." (1 Tim. v. 22.) And again, "Which was given thee with the laying
on of the hands of the Presbytery." (1 Tim. iv. 14.) Yet Presbyters
would not have laid hands on a Bishop. And again, in writing to Titus,
he says, "For this cause I left thee in Crete, that thou shouldest
appoint elders[5] in every city, as I gave thee charge. If any man is
blameless, the husband of one wife" (Tit. i. 5, 6); which he says of
the Bishop.[6] And after saying this, he adds immediately, "For the
Bishop must be blameless, as God's steward, not self willed:" (Tit. i.
7.) So then, as I said, both the Presbyters were of old called Bishops
and Deacons of Christ, and the Bishops Presbyters; and hence even now
many Bishops write, "To my fellow-Presbyter," and, "To my
fellow-Deacon." But otherwise the specific name is distinctly
appropriated to each, the Bishop and the Presbyter. "To the
fellow-Bishops," he says, "and Deacons,
Ver. 2. "Grace to you and peace from God our Father
and the Lord Jesus Christ."
How is it that though he nowhere else writes to the
Clergy, not in Rome, nor in Corinth, nor in Ephesus, nor anywhere, but
in general, to "all the saints, the believers, the beloved," yet here
he writes to the Clergy? Because it was they that sent, and bare fruit,
and it was they that dispatched Epaphroditus to him.
Ver. 3. "'I thank my God," he says, "upon all my
remembrance of you."
He said in another of his writings, "Obey them that
have the rule over you, and submit to them: for they watch in behalf of
your souls, as they that shall give account; that they may do this with
joy, and not with grief." (Heb. xiii. 17.) If then the "grief" be due
to the wickedness of the disciples, the doing it" with joy" would be
due to their advancement. As often as I remember you, I glorify God.
But this he does from his being conscious of many good things in them.
I both glorify, he says, and pray. I do not, be-
185
cause ye have advanced unto virtue, cease praying for you. But "I thank
my God," he says, "upon all my remembrance of you,"
Ver. 4. "Always in every prayer of mine for you all
making request also with joy."
"Always,"[1] not only while I am praying. "With
joy." For it is possible to do this with grief too, as when he says
elsewhere, "For out of much affliction and anguish of heart I wrote
unto you with many tears." (2 Cor. ii. 4.)
Ver. 5. "For your fellowship in furtherance of the
Gospel from the first day even until now."
Great is that he here witnesseth of them, and very
great, and what one might have witnessed of Apostles and Evangelists.
Ye did not, because ye were entrusted with one city, he saith, care for
that only, but ye leave nothing undone to be sharers of my labors,
being everywhere at hand and working with me, and taking part in my
preaching. It is not once, or the second, or third time, but always,
from the time ye believed until now, ye have assumed the readiness of
Apostles. Behold how those indeed that were in Rome turned away from
him; [2] for hear him saying, "This thou knowest, that all that are in
Asia turned away from me." (2 Tim. i. 15.) And again, "Demas forsook
me": and " at my first defence no one took my part." (2 Tim. iv. 10,
16.) But these, although absent, shared in his tribulations, both
sending men to him, and ministering to him according to their ability,
and leaving out nothing at all. And this ye do not now only, saith he,
but always, in ever), way assisting me. So then it is a "fellowship in
furtherance of the Gospel." For when one preacheth, and thou waitest on
the preacher, thou sharest his crowns. Since even in the contests that
are without, the crown is not only for him that striveth, but for the
trainer, and the attendant, and all that help to prepare the athlete.
For they that strengthen him, and recover him, may fairly participate
in his victory. And in wars too, not only he that wins the prize of
valor, but all they too that attend him, may fairly claim a share in
the trophies, and partake of the glory, as having shared in his
conflict by their attendance on him. For it availeth not a little to
wait on saints, but very much. For it makes us sharers in the rewards
that are laid up for them. Thus; suppose some one hath given up great
possessions for God, continually devotes himself to God, practices
great virtue, and even to words, and even to thoughts, and even in
everything observes extreme strictness. It is open to thee too, even
without showing such strictness, to have a share in the rewards that
are laid up for him for these things. How? If thou aid him both in word
and deed. If thou encourage him both by supplying his needs, and by
doing him every possible service. For then the smoother of that rugged
path will be thyself. So then if ye admire those in the deserts that
have adopted the angelic life, those in the churches that practice the
same virtues with them; if ye admire, and are grieved that ye are far
behind them; ye may, in another way, share with them, by waiting on
them, and aiding them. For indeed this too is of God s lovingkindness,
to bring those that are less zealous,[3] and are not able to undertake
the hard and rugged and strict life, to bring, I say, even those, by
another way, into the same rank with the others. And this Paul means by
"fellowship." They give a share to us, he means, in carnal things, and
we give a share to them in spiritual things. For if God for little and
worthless things granteth the kingdom, His servants too, for little and
material things, give a share in spiritual things: or rather it is He
that giveth both the one and the other by means of them. Thou canst not
fast, nor be alone, nor lie on the ground, nor watch all night? Yet
mayest thou gain the reward of all these things, if thou go about the
matter another way, by attending on him that laboreth in them, and
refreshing and anointing him constantly, and lightening the pains of
these works. He, for his part, stands fighting and taking blows. Do
thou wait on him when he returns from the combat, receive him in thy
arms, wipe off the sweat, and refresh him; comfort, soothe, restore his
wearied soul. If we will but minister to the saints with such
readiness, we shall be partakers of their rewards. This Christ also
tells us. "Make to yourselves friends by means of the mammon of
unrighteousness, that they may receive you into their eternal
tabernacles." (Luke xvi. 9.) Seest thou that they are become sharers?
"From the first day," he says, "even until now." And "I rejoice" not
only for what is past, but also for the future; for from the past I
guess that too.
Ver. 6. "Being confident of this very thing, that He
which began a good work in you will perfect it until the day of Jesus
Christ."
See how he also teaches them to be unassuming. For
since he had witnessed a great thing of them, that they may not feel as
men are apt to do, he presently teaches them to refer both the past and
the future to Christ. How? By saying, not, "Being confident that as ye
began ye will also finish," but what? "He which began a good work in
you will perfect it." He did not rob them of the achievement, (for he
said, "I
186
rejoice for your fellowship," clearly as if making it their act,) nor
did he call their good deeds solely their own, but primarily of God.
"For I am confident," saith he, "that He which began a good work in you
will perfect it until the day of Jesus Christ." That is, God will. And
it is not about yourselves, he implies, but about those descending from
you that I feel thus. And indeed it is no small praise, that God should
work in one. For if He is "no respecter of persons," as indeed He is
none, but is looking to our purpose[1] when He aids us in good deeds,
it is evident that we are agents in drawing Him to us; so that even in
this view he did not rob them of their praise. Since if His in working
were indiscriminate, there would have been nothing to hinder but that
even Heathens and all men might have Him working in them, that is, if
He moved us like logs and stones, and required not our part. So that in
saying "God will perfect it," this also again is made their praise, who
have drawn to them the grace of God, so that He aids them in going
beyond human nature. And in another way also a praise, as that "such
are your good deeds that they cannot be of man, but require the divine
impulse." But if God will perfect, then neither shall there be much
labor, but it is right to be of good courage, for that they shall
easily accomplish all, as being assisted by Him.
Ver. 7. "Even as it is right for me to be thus
minded on behalf of you all, because I have you in my heart, inasmuch
as both in my bonds, and in the defence and confirmation of the Gospel,
ye all are partakers with me of grace."
Greatly still does he show here his longing desire,
in that he had them in his heart; and in the very prison, and though
bound, he remembered the Philippians. And it is not a little to the
praise of these men, since it is not of prejudice that this Saint
conceived his love, but of judgment, and right reasons. So that to be
loved of Paul so earnestly is a proof of one's being something great
and admirable. "And in the defense,"[2] he says, "and confirmation of
the Gospel." And what wonder if he had them when in prison, since not
even at the moment of going before the tribunal to make my defense, he
says, did ye slip from my memory. For so imperial a thing is spiritual
love, that it gives way to no season, but ever keeps hold of the soul
of him who loves, and allows no trouble or pain to overcome that soul.
For as in the case of the Babylonian furnace, when so vast a flame was
raised, it was a dew to those blessed Children. So too does friendship
occupying the soul of one who loves, and who pleases God, shake off
every flame, and produce a marvelous dew.
"And in the confirmation of the Gospel," he says. So
then his bonds were a confirmation of the Gospel, and a defense. And
most truly so. How? For if he had shunned bonds, he might have been
thought a deceiver; but he that endures every thing, both bonds and
affliction, shows that he suffers this for no human reason, but for
God, who rewards. For no one would have been willing to die, or to
incur such great risks, no one would have chosen to come into collision
with such a king,[3] I mean Nero, unless he looked to another far
greater King. Truly a "confirmation of the Gospel" were his bonds. See
how he more than succeeded in turning all things to their opposite. For
what they supposed to be a weakness and a detraction, that he calls a
confirmation; and had this not taken place, there had been a weakness.
Then he shows that his love was not of prejudice, but of judgment. Why?
I have you (in my heart), he says, in my bonds, and in my defense,
because of your being "partakers of my grace." What is this? Was this
the "grace" of the Apostle, to be bound, to be driven about, to suffer
ten thousand evils? Yes. For He says, "My grace is sufficient for thee,
for my power is made perfect in weakness." (2 Cor. xii. 9.)
"Wherefore," saith he, "I take pleasure in weaknesses, in injuries."
Since then I see you in your actions giving proof of your virtue, and
being partakers of this grace, and that with readiness, I reasonably
suppose thus much. For I that have had trial of you, and more than any
have known you, and your good deeds; how that even when so distant from
us, ye strive not to be wanting to as in our troubles, but to partake
in our trials for the Gospel's sake, and to take no less share than
myself, who am engaged in the combat, far off as ye are; am doing but
justice in witnessing to these things.
And why did he not say "partakers," but "partakers
with me" [4]? I myself too, he means, share with another, that I may be
a partaker of the Gospel; that is, that I may share in the good things
laid up for the Gospel.[5] And the wonder indeed is. that they were all
so minded; for he says that "ye all are fellow-partakers of grace."
From these beginnings, then, I am confident that such ye will be even
to the end. For it cannot be that so bright a commencement should be
quenched, and fail, but it points to[6] great results.
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Since then it is possible also in other ways[1] to
partake of grace, and of trials, and of tribulations, let us also, I
beseech you, be partakers. How many of those who stand here, yea,
rather all, would fain share with Paul in the good things to come! It
is in your power if ye are willing, on behalf of those who have
succeeded to his ministry, when they suffer any hardship for Christ's
sake, to take their part and succor them. Hast thou seen thy brother in
trial? Hold out a hand! Hast thou seen thy teacher in conflict? Stand
by him! But, says one, there is no one like Paul! now for disdain! now
for criticism! So there is no one like Paul? Well, I grant it. But, "He
that receiveth," saith He, "a prophet in the name of a prophet, shall
receive a prophet's reward." (Matt. x. 41.) For was it for this
that these were honored, that they coöperated with Paul? Not for
this, but because they coöperated with one who had undertaken the
preaching. Paul was honorable for this, that he suffered these things
for Christ's sake.
There is indeed no one like Paul. No. not even but a
little approaching to that blessed one. But the preaching is the same
as it was then.
And not only in his bonds did they have fellowship
with him, but also from the beginning. For hear him saying, "And ye
yourselves also know, ye Philippians, that in the beginning of the
Gospel, no Church had fellowship with me in the matter of giving and
receiving, but ye only." (Phil. iv. 15 .) And even apart from trials,
the teacher has much labor, watching, toiling in the word, teaching,
complaints, accusations, imputations, envyings. Is this a little
matter, to bear ten thousand tongues, when one might have but one's own
anxieties? Alas! what shall I do? for I am in a strait between two
things. I long to urge you on and encourage you to the alliance and
succor of the saints of God; but I fear lest some one should suspect
another thing, that I say this not for your sakes, but for theirs. But
know that it is not for their sakes I say these things, but for your
own. And if ye are willing to attend, I convince you by my very words;
the gain is not equal to you and to them. For ye, if ye give, will give
those things from which, willing or unwilling, ye must soon after part,
and give place to others; but what thou receivest is great and far more
abundant. Or, are ye not so disposed, that in giving ye will receive?
For if ye are not so disposed, I do not even wish you to give. So far
am I from making a speech for them! Except one have first I so disposed
himself, as receiving rather than giving, as gaining ten thousand fold,
as benefited rather than a benefactor, let him not give. If as one
granting a favor to the receiver, let him not give. For this is not so
much my care, that the saints may be supported. For even if thou give
not, another will give. So that what I want is this, that you may have
a relief from your own sins. But he that gives not so will have no
relief. For it is not giving that is doing alms, but the doing it with
readiness; the rejoicing, the feeling grateful to him that receives.
For, "not grudgingly," saith he, "or of necessity; for God loveth a
cheerful giver." (2 Cor. ix. 7.) Except then one so give, let him not
give: for that is loss, not alms. If then ye know that ye will
gain, not they, know that your gain becomes greater.[2] For as for them
the body is fed, but your soul is approved; for them, not one of their
sins is forgiven when they receive, but for you, the more part of your
offenses is removed. Let us then share with them in their great
prizes.[3] When men adopt kings they do not think they give more than
they receive: Adopt thou Christ, and thou shalt have great security.
Wilt thou also share with Paul? Why do I say Paul when it is Christ
that receiveth?
But that ye may know that all is for your sakes that
I say and do, and not of care for the comfort of others, if there is
any of the rulers of the church that lives in abundance and wants
nothing, though he be a saint, give not, but prefer to him one that is
in want, though he be not so admirable. And wherefore? Because Christ
too so willeth, as when He saith, "If thou make a supper or a dinner,
call not thy friends, neither thy kinsmen, but the maimed, the lame,
the blind, that cannot recompense thee." (Luke xiv. 12.) For it is not
indiscriminately that one should pay such attentions, but to the
hungry, but to the thirsty, but to those who need clothing, but to
strangers, but to those who from riches have been reduced to
poverty.[4] For He said not simply, "I was fed," but 'I was an
hungered," for, "Ye saw me an hungered," He says," and fed me." (Matt.
xxv. 35.) Twofold is the claim, both that he is a saint and that he is
hungry. For if he that is simply hungry ought to be fed, much more when
he is a saint too that is hungry. If then he is a saint, but not in
need, give not; for this were no gain. For neither did Christ enjoin
it; or rather, neither is he a saint[5] that is in abundance and
receiveth. Seest thou that it is not for filthy lucre that these things
have been said to you, but for your profit? Feed the hungry, that thou
mayest not
188
feed the fire of hell. He, eating of what is thine, sanctifies also
what remains. (Luke xi. 41.) Think how the widow maintained Elias; and
she did not more feed than she was fed: she did not more give than
receive. This now also takes place in a much greater thing. For it is
not a "barrel of meal," nor "a cruse of oil" (1 Kings xvii. 14), but
what? "An hundred fold, and eternal life" (Matt. xix. 21, 29), is the
recompense for such--the mercy of God thou becomest; the spiritual
food; a pure leaven. She was a widow, famine was pressing, and none of
these things hindered her. Children too she had, and not even so was
she withheld. (1 Kings xvii. 12.) This woman is become equal to her
that cast in the two mites. She said not to herself, "What shall I
receive from this man? He stands in need of me. If he had any power he
had not hungered, he had broken the drought, he had not been subject to
like sufferings. Perchance he too offends God." None of these things
did she think of. Seest thou how great a good it is to do well with
simplicity, and not to be over curious about the person benefited? If
she had chosen to be curious she would have doubted; she would not have
believed. So, too, Abraham, if he had chosen to be curious, would not
have received angels. For it cannot, indeed it cannot be, that one who
is exceeding nice in these matters, should ever meet with them. No,
such an one usually lights on impostors; and how that is, I will tell
you. The pious man is not desirous to appear pious, and does not clothe
himself in show, and is likely to be rejected. But the impostor, as he
makes a business of it, puts on a deal of piety that is hard to see
through. So that while he who does good, even to those who seem not
pious, will fall in with those who are so, he who seeks out those who
are thought to be pious, will often fall in with those who are not so.
Wherefore, I beseech you, let us do all things in simplicity. For let
us even suppose that he is an impostor that comes; you are not bidden
to be curious about this. For, "Give," saith he, "to every one that
asketh thee" (Luke vi. 30); and, "Forbear not to redeem him that is to
be slain." (Prov. xxiv. 11.) Yet most of those that are slain suffer
this for some evil they are convicted of; still he saith, "Forbear
not." For in this shall we be like God, thus shall we be admired, and
shall obtain those immortal blessings, which may we all be thought
worthy of, through the grace and lovingkindness of Jesus Christ our
Lord, with whom, to the Father, together with the Holy Spirit, be
glory, power, honor, now and forever, and world without end. Amen.
HOMILY II.
Philippians i. 8--11.
"For God is my witness, how I long after you all in the tender mercies
of Jesus Christ. And this I pray, that your love may abound yet more
and more in knowledge and all discernment; that ye may approve the
things that are excellent; that ye may be sincere and void of offense
unto the day of Christ; being filled with the fruits of righteousness,
which are through Jesus Christ, unto the glory and praise of God."
HE calls not God to witness as though he should be
doubted, but does this from his great affection, and his exceeding
persuasion and confidence; for after saying that they had fellowship
with him, he adds this also, "in the tender mercies of Christ," lest
they should think that his longing for them was for this cause, and not
simply for their own sake. And what mean these words, "in the tender
mercies of Christ "? They stand for "according to Christ." Because ye
are believers, because ye love Christ, because of the love that is
according to Christ. He does not say "love," but uses a
still warmer expression, "the tender mercies of Christ," as though he
had said, "having become as a father to you through the relationship
which is in Christ." For this imparts to us bowels[1] warm and glowing.
For He gives such bowels to His true servants. "In these bowels," saith
He, as though one should say, "I love you with no natural bowels, but
with warmer ones, namely, those of Christ." "How I long after you all."
I long after all, since ye are all of this nature; I am unable in words
to represent to you my longing; it is therefore impossible to tell. For
this cause I leave it to God, whose range is in the heart, to know
this. Now had he been flattering them, he would not have called God to
witness, for this cannot be done without peril.
Ver. 9. "And this," saith he, "I pray, that your
love may abound yet more and more." For this is a good of which there
is no satiety;
189
for see, being so loved he wished to be loved still more, for he who
loves the object of his love, is willing to stay at no point of love,
for it is impossible there should be a measure of so noble a thing.
Paul desires that the debt of love should always be owing; "Owe no man
any thing, save to love one another." (Rom. xiii. 8.) The measure of
love is, to stop nowhere; "that your love," says he, "may abound yet
more and more." Consider the character of the expression, "that it may
abound yet more and more," he says, "in knowledge and all discernment."
He does not extol friendship merely, nor love merely, but such as comes
of knowledge; that is, Ye should not apply the same love to all: for
this comes not of love, but from want of feeling. What means he by "in
knowledge "? He means, with judgment, with reason, with discrimination.
There are who love without reason, simply and any how, whence it comes
that such friendships are weak. He says, "in knowledge and all
discernment, that ye may approve the things that are excellent," that
is, the things that are profitable. This I say not for my own sake,
says he, but for yours, for there is danger lest any one be spoiled by
the love of the heretics; for all this he hints at, and see how he
brings it in. Not for my own sake, says he, do I say this, but that ye
may be sincere, that is, that ye receive no spurious doctrine under the
pretence of love. How then, says he, "If it be possible, live peaceably
with all men "? "Live peaceably" (Rom. xii. 18), he says, not, Love so
as to be harmed by that friendship; for he says, "if thy right eye
causeth thee to stumble, pluck it out, and cast it from thee; that ye
may be sincere" (Matt. V. 29), that is, before God, "and without
offence," that is, before men, for many men's friendships are often a
hurt to them. Even though it hurts thee not, says he, still another may
stumble thereat. "Unto the day of Christ"; i.e. that ye may then be
found pure, having caused no one to stumble.
Ver. 11. "Being filled with the fruits of
righteousness which are through Jesus Christ unto the glory and praise
of God;" i.e. holding, together with true doctrine, an upright
life. And not merely upright, but "filled with the fruits of
righteousness." For there is indeed a righteousness not according to
Christ, as, for example, a moral life. "Which are through Jesus Christ
to the glory and praise of God." Seest thou[1] that I speak not of mine
own: glory, but the righteousness of God; and oftentimes he calls mercy
itself too righteousness; let not your love, he says, indirectly injure
you, by hindering your perception of things profitable, and take heed
lest you fall through your love to any one. For I would indeed that
your love should be increased, but not so that ye should be injured by
it. And I would not that it should be simply of prejudice, but upon
proof whether I speak well or no. He says not, that ye may take up my
opinion, but that ye may "prove" it. He does not say outright, join not
yourself to this or that man, but, I would that your love should have
respect to what is profitable, not that ye should be void of
understanding. For it is a foolish thing if ye work not righteousness
for Christ's sake and through Him. Mark the words, "through Him." Does
he then use God as a mere assistant? Away with the thought. Not that I
may receive praise, says he, but that God may be glorified.
Ver. 12, 13. "Now I would have you know, brethren,
that the things which happened unto me have fallen out rather unto the
progress of the Gospel, so that my bonds became manifest in Christ
throughout the whole prætorian guard, and to all the rest."
It was likely they would grieve when they heard he
was in bonds, and imagine that the preaching was at a stand. What then?
He straightway destroys this suspicion. And this also shows his
affection, that he declares the things which had happened to him,
because they were anxious. What say you? you are in bonds! you are
hindered! how then does the Gospel advance? He answers, "so that my
bonds in Christ became manifest in all the prætorium." This thing
not only did not silence the rest, nor affright them, but contrariwise
rather encouraged them. If then they who were near the dangers were not
only nothing hurt, but even received greater confidence, much more
should you. Had he when in bonds taken it hardly, and held his peace,
it were probable that they would be affected in like sort. But as he
spoke more boldly when in bonds, he gave them more confidence than if
he had not been bound. And how have his bonds "turned to the progress
of the Gospel "? So God in His dispensation ordered, he means, that my
bonds were not hid, my bonds which were "in" Christ, which were "for"
Christ.
"In the whole prætorium." For up to that time
they so called the palace.[2] And in the whole city,[3] says he.
Ver. 14. "And that most of the brethren in the Lord,
being confident through my bonds,
190
are more abundantly bold to speak the word without fear."
This shows that they were of good courage even
before, and spoke with boldness, but much more now. If others then,
says he, are of good courage through my bonds, much more am I if I am
the cause of confidence to others, much more to myself. "And most of
the brethren in the Lord." As it was a great thing to say, My bonds
gave confidence to them, he therefore adds beforehand, "in the Lord."
Do you see how, even when he sees himself constrained to speak great
things, he departs not from moderation? "Are more abundantly bold," he
says, "to speak the word without fear"; the words" more abundantly"
show that they had already begun.
Ver. 15. "Some indeed preach Christ even of envy and
strife, and some also of good will."
And what this means is worth enquiry. Since Paul was
under restraint, many of the unbelievers, willing to stir up more
vehemently the persecution from the Emperor, themselves also preached
Christ, in order that the Emperor's wrath might be increased at the
spread of the Gospel, and all his anger might fall on the head of Paul.
From my bonds then two lines of action have sprung. One party took
great courage thereat; the other, from hope to work my destruction, set
themselves to preach Christ; "some of them through envy," that is,
envying my reputation and constancy, and from desire of my destruction,
and the spirit of strife, work with me; or that they themselves may be
esteemed, and from the expectation that they will draw to themselves
somewhat of my glory. "And some also of good will," that is, without
hypocrisy, with all earnestness.
Ver. 16. "The one proclaim Christ of faction not
sincerely."[1]
That is, not with pure motives, nor from re gard to
the matter itself; but why? "thinking to add affliction to my
bonds."[2] As they think that I shall thus fill into greater peril,
they add affliction to affliction. O cruelty! O devilish instigation!
They saw him in bonds, and cast into prison, and still they envied him.
They would increase his calamities, and render him subject to greater
anger: well said he, "thinking," for it did not so turn out. They
thought indeed to grieve me by this; but I rejoiced that the Gospel was
furthered.
Ver. 17. "But the other of love, knowing that I am
set for the defense of the Gospel."
What means, "that I am set for the defense of the
Gospel"?[3] It is, They are preparing for[4] the account which I must
give to God, and assisting me.
What is meant by "for the defense"? I have been
appointed to preach, I must give account, and answer for the work to
which I have been appointed ; they assist me, that my defense may be
easy; for if there be found many who have been instructed and have
believed, my defense will be easy. So it is possible to do a good work,
from a motive which is not good. And not only is there no reward in
store for such an action, but punishment. For as they preached Christ
from a desire to involve the preacher of Christ in greater perils, not
only shall they receive no reward, but shall be subject to vengeance
and punishment.[5] "And some of love." That is, they know that I must
give account for the Gospel.
Ver. 18. "What then? only that every way, whether in
pretense, or in truth, Christ is proclaimed."
But see the wisdom of the Man. He did not vehemently
accuse them, but mentioned the result; what difference does it make to
me, says he, whether it be done in this or that way? only that every
way, "whether in pretense or in truth, Christ is proclaimed." He did
not say, "Let him be proclaimed," as some suppose, stating that he
opens the way for the heresies, but, "He is proclaimed."[6] For in the
first place he did not lay down the law and say, as if laying down the
law, "Let Him be proclaimed," but he reported what was taking place;
secondly, if he even spoke as laying down the law, not even thus would
he be opening the way for the heresies.
For let us examine the matter. For even if he gave
permission to preach as they preached, not even thus was he opening the
way for the heresies. How so? In that they preached healthfully; though
the aim and purpose on which they acted was corrupted, still the
preaching itself was not changed, and they were forced so to preach.
And why? Because, had they preached otherwise than as Paul preached,
had they taught otherwise than as he taught, they would not have
increased the wrath of the Emperor. But now by furthering his
preaching, by teaching in the same way, and making disciples as he did,
they had power to exasperate the Emperor, when he saw the multitude of
the disciples
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numerous. But then some wicked and senseless man, taking hold of this
passage, says, Verily they would have done the contrary, they would
have driven off those who had already believed, instead of making
believers to abound, had they wished to annoy him. What shall we
answer? That they looked to this thing only, how they might involve him
in present danger, and leave him no escape; and thus they thought to
grieve him, and to quench the Gospel, rather than in the other way.
By that other course they would have extinguished
the wrath of the Emperor, they would have let him go at large and
preach again; but by this course they thought that because of him all
would be ruined, could they but destroy him. The many however could not
have this intention, but certain bitter men alone.
Then "and therein," says he, "I rejoice, yea, and
will rejoice." What means, "yea, I will rejoice "? Even if this be done
still more, he means. For they coöperate with me even against
their will; and will receive punishment for their toil, whilst I, who
contributed nothing thereto, shall receive reward. Is there anything
beyond this villainy of the Devil, to contrive the punishment of the
preaching, and vengeance for the toils? Seest thou with how many evils
he pierces through his own. How else would a hater and an enemy of
their salvation have arranged all this? Seest thou how he who wages war
against the truth has no power, but rather wounds himself, as one who
kicks against the goads?
Ver. 19. "For I know," says he, "that this shall
turn to my salvation through your supplication, and the supply of the
Spirit of Jesus Christ."
Nothing is more villainous than the Devil. So does
he everywhere involve his own in unprofitable toils, and rends them.
Not only does he not suffer them to obtain the prizes, but he even
subjects them to punishment.
For not only does he command them the preaching of
the Gospel, but likewise fasting and virginity, in such sort as will
not only deprive them of their reward, but will bring down heavy evil
on those who pursue that course. Concerning whom he says elsewhere,
also, "Branded in their own conscience as with a hot iron."
(1 Tim. iv. 2.)
Wherefore, I beseech you, let us give thanks to God
for all things, since he hath both lightened our toil, and increased
our reward. For such as among them live in virginity enjoy not the
rewards, which they do who among us live chastely in wedlock; but
they who live as virgins among the heretics are subject to the
condemnation of the fornicators. All this springs from their not acting
with a right aim, but as accusing God's creatures,[1] and His
unspeakable Wisdom.
Let us not then be sluggish. God hath placed before
us contests within measure, having no toil. Yet let us not despise them
for this. For if the heretics put themselves to the stretch in
unprofitable toils, what excuse shall we have if we will not endure
those which are less, and which have a greater reward? For which of
Christ's ordinances is burdensome? which is grievous? Art thou unable
to live a virgin life? Thou art permitted to marry. Art thou unable to
strip thyself of all thou hast? Thou art permitted to supply the needs
of others from what thou hast. Let "your abundance be a supply for
their want." (2 Cor. viii. 14.) These things indeed appear burdensome.
What things? I mean to despise money, and to overcome the desires of
the body. But His other commands require no cost, no violence. For tell
me, what violence is there in speaking no ill, in simply abstaining
from slander?[2] What violence is there in envying not another man's
goods? What violence in not being led away by vain-glory? To be
tortured, and endure it, is the part of strength. The exercise of
philosophy is the part of strength. To bear poverty through life is the
part of strength. It is the part of strength to wrestle with hunger and
thirst. Where none of these things are, but where you may enjoy your
own, as becomes a Christian, without envying others, what violence is
there?
From this source springs envy; nay, rather all evils
spring from no other source than this, that we cleave to things
present. For did you hold money and the glory of this world to be
nought, you would not cast an evil eye on its possessors. But since you
gape at these things, and idolize them, and are flattered by them, for
this reason envy troubles you, and vain-glory; it all springs from
idolizing the things of the present life. Art thou envious because
another man is rich? Nay, such an one is an object for pity and for
tears. But you laugh and answer straight, I am the object for tears,
not he l Thou also art an object for tears, not because thou art poor,
but because thou thinkest thyself wretched. For we weep for those who
have nothing the matter, and are discontented, not because they have
anything the matter, but because, without having, they think they have.
For example: if any one, cured of a fever, still is restless and rolls
about, lying in health on his bed, is he not more to be wept for than
those in fever, not that he has a fever, for he has none, but because
having no sickness he still thinks he has? And thou art an object for
tears just
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because thou thinkest thyself wretched, not for thy poverty. For thy
poverty thou art to be thought happy.
Why enviest thou the rich man? Is it because he has
subjected himself to many cares? to a harder slavery? because he is
bound like a dog, with ten thousand chains--namely, his riches? Evening
overtakes him, night overtakes him, but the season of rest is to him a
time of trouble of anguish, of pain, of anxiety. There is a noise he
straightway jumps up. Has his neighbor been plundered? He who has lost
nothing cares more for it than the loser. For that man has lost once,
but having endured the pain he lays aside his care; but the other has
it always with him. Night comes on, the haven of our ills, the solace
of our woes, the medicine of our wounds. For they who are weighed down
by excess of grief, often give no ear to their friends, to their
relations, to their intimates,--ofttimes not even to a father when he
would give comfort, but take their very words amiss; but when sleep
bids them rest, none has the power to look him in the face. For worse
than any burning does the bitterness of grief afflict our souls. And as
the body, when parched and worn down by struggling against the violence
of the sunbeams, is brought to a caravansary with many fountains, and
the soothing of a gentle breeze, so does night hand over our soul to
sleep. Yea, rather, I should say, not night nor sleep does this, but
God, who knoweth our toil-worn race, has wrought this, while we have no
compassion on ourselves, but, as though at enmity with ourselves, have
devised a tyranny more powerful than natural want of rest--the
sleeplessness which comes of wealth. For it is said, "The anxieties of
wealth drive away sleep." (Ecclus. xxxi. 1.) See how great is the care
of God. But He hath not committed rest to our will, nor our need of
sleep to choice, but hath bound it up in the necessities of nature,
that good may be done to us even against our wills. For to sleep is of
nature. But we, as mighty haters of ourselves, like enemies and
persecutors of others, have devised a tyranny greater than this
necessity of nature that, namely, which comes of money. Has day dawned?
Then such an one is in dread of the informers. Hath night overtaken
him? He trembles at robbers. Is death at hand? The thought that he must
leave his goods to others preys upon him worse than death. Hath he a
son? His desires are increased; and then he fancies himself poor. Has
he none? His pains are greater. Deemest thou him blessed who is unable
to receive pleasure from any quarter? Can you envy him thus
tempest-tossed, while you yourself are placed in the quiet haven of
poverty? Of a truth this is the imperfection of human nature; that it
bears not its good nobly, but casts insults on its very prosperity.
And all this on earth; but when we depart thither,
listen what the rich man, who was lord of innumerable goods, as you say
(since for my part I call not these things good, but indifferent),
listen to what this lord of innumerable goods says, and of what he
stands in need: "Father Abraham," he exclaims, "send Lazarus, that with
the tip of his finger he may drop water on my tongue, for I am scorched
in this flame." For even if that rich man had endured none of the
things I have mentioned, if he had passed his whole life without dread
and care--why say I his whole life? rather that one moment (for it is a
moment, our whole life is but one moment, compared with that eternity
which has no end)--if all things had turned out according to his
desire; must he not be pitied for these words, yea, rather, for this
state of things? Was not your table once deluged with wine? Now you are
not master even of a drop of water, and that, too, in your greatest
need. Did not you neglect that poor man full of sores? But now you ask
a sight of him, and no one gives leave. He lay at your gate; but now in
Abraham's bosom. You then lay under your lofty ceiling; but now in the
fire of hell.
These things let the rich men hear. Yea, rather not
the rich, but the pitiless. For not in that he was rich was he
punished, but because he showed no pity; for it is possible that a man
who is at the same time rich and pitiful, should meet with every good.
And for this cause the rich man's eyes were fixed on no one else, but
on him alone, who then begged his alms; that he might learn from memory
of his former actions, that his punishment was just. Were there not ten
thousand poor men who were righteous? But he, who then lay at his gate,
alone is seen by him, to instruct him and us, how great a good it is to
put no trust in riches. His poverty hindered not the one in obtaining
the kingdom; his riches helped not the other to avoid hell. Where is
the point at which a man is poor? where is the point at which he is
reduced to beggary?[1] He is not, he is not poor, who has nought, but
he who desires many things! He is not rich who has large possessions,
but he who stands in need of nothing. For what profit is there to
possess the whole world, and yet live in greater despondency than he
who has nothing? Their dispositions make men rich and poor, not the
abundance or the want of money. Would you, who are a poor man, become
rich? You may have your will, and no one can hinder you. Despise the
world's
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wealth, think it nought, as it is nought. Cast out the desire of
wealth, and you are straightway rich. He is rich who does not desire to
become rich i he who is unwilling to be poor, is the poor man. As he is
the diseased man,[1] who even in health bemoans his case, and not the
man who bears his disease more lightly than perfect health, so also he
is poor who cannot endure poverty, but in the midst of wealth thinks
himself poorer than the poor; not he who bears his poverty more lightly
than they their riches, for he is a richer man.
For tell me, wherefore learest thou poverty?
wherefore tremblest thou? is it not by reason of hunger? is it not for
thirst? is it not for cold? Is it not indeed for these things? There is
not, there is not any one who is ever destitute in these things! "For
look at the generations of old, and see, did ever any one trust in the
Lord, and was forsaken? or did any one hope in Him, and was made
ashamed?" (Ecclus. ii. 11.)
And again, "Behold the birds of the heaven, that
they sow not, neither do they reap, nor gather into barns; and your
heavenly Father feedeth them." (Matt. vi. 26.) No one can readily point
us out any one who has perished by hunger and cold. Wherefore then dost
thou tremble at poverty? Thou canst not say. For if thou hast
necessaries enough, wherefore dost thou tremble at it? Because thou
hast not a multitude of servants? This truly is to be quit of masters;
this is continual happiness, this is freedom from care. Is it because
your vessels, your couches, your furniture are not formed of silver?
And what greater enjoyment than thine has he who possesses these
things? None at all. The use is the same, whether they are of this or
that material. Is it because thou art not an object of fear to the
many? May you never become so! For what pleasure is it that any should
stand in dread and fear of thee? Is it because thou art afraid of
others? But thou canst not be alarmed. For "wouldest thou have no fear
of the power? do that which is good, and thou shalt have praise from
the same." (Rom. xiii. 3.) Does any say, It is because we are subject
to contempt, and apt to suffer ill? It is not poverty but wickedness
which causes this; for many poor men have quietly passed through life,
whilst rulers, and the rich, and powerful, have ended their days more
wretchedly than all evil doers, than bandits, than grave-robbers. For
what poverty brings in thy case, that doth wealth in theirs. For that
which they who would ill-treat thee do through thy contemptible estate,
they do to him from envy and the evil eye they cast upon him, and the
latter still more than the former, for this is the stronger craving to
ill-treat another. He who envies does everything with all his might and
main, while the despiser ofttimes has even pity on the despised; and
his very poverty, and utter want of power, has often been the
cause of his deliverance.
And sometimes by saying to him,[2] "A great deed it
will be if you make away with such an one! If you slay one poor man,
what vast advantage will you reap?" we may lulls soften down his anger.
But envy sets itself against the rich, and ceases not until it has
wrought its will, and has poured forth its venom. See you, neither
poverty nor wealth is good in itself, but our own disposition. Let us
bring it to a good tone, let us discipline it in true wisdom. If this
be well affected, riches cannot cast us out of the kingdom, poverty
will not make us come short. But we shall meekly bear our poverty, and
receive no loss in respect to the enjoyment of future goods, nor even
here on earth. But we shall both enjoy what is good on earth, and
obtain the good things in heaven, which may we all obtain, through the
grace and lovingkindness, &c.
HOMILY III.
PHILIPPIANS i. 18--20.
"And therein I rejoice, yea, and will rejoice. For I know that this
shall turn to my salvation through your supplication, and the supply of
the Spirit of Jesus Christ, according to my earnest expectation and
hope, that in nothing shall I be put to shame, but that with all
boldness, as always, so now also Christ shall be magnified in my body,
whether by life, or by death."
NONE of the grievous things which are in this
present life can fix their fangs upon that lofty soul, which is truly
philosophic, neither enmity, nor accusations, nor slanders, nor
dangers, nor plots. It flies for refuge as it were to a mighty
fortress, securely defended there against all that attack it from this
lower earth. Such was the soul of Paul; it had taken possession of a
place higher than any fortress, the seat of spiritual wisdom, that is,
true philosophy. For that of those without, i.e. the heathen, is mere
words,
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and childish toys. But it is not of these we now speak, but at present
concerning the things of Paul. That blessed one had both the Emperor
for his enemy, and in addition, many other foes many ways afflicting
him, even with bitter slander. And what says he? Not only do I not
grieve nor sink beneath these things, but "I even rejoice, yea, and
will rejoice," not for a season, but always will I rejoice for these
things. "For I know that this shall turn out to my salvation," that
which is to come, when even their enmity and jealousy towards me
further the Gospel. "Through your supplication," he adds, "and the
supply of the Spirit of Jesus Christ according to my earnest
expectation and hope.' Behold the humble-mindedness of this blessed
one; he was striving in the contest, he was now close to his crown, he
had done ten thousand exploits, for he was Paul, and what can one add
to this? still he writes to the Philippians, I may be saved "through
your supplication," I who have gained salvation through countless
achievements. "And the supply," saith he, "of the Spirit of Jesus
Christ." It is as though he said, if I am thought worthy of your
prayers, I shall also be thought worthy of more grace. For the meaning
of "supply" is this, if the Spirit be supplied to me, be given to me
more abundantly. Or he is speaking of deliverance, "unto salvation";
that is, I shall also escape the present as I did the former danger. Of
this same matter he says, "At my first defense no one took my part, but
all forsook me; may it not be laid to their account. But the Lord stood
by me, and strengthened me." (2 Tim. iv 16.) This then he now predicts:
"Through your supplication and the supply of the Spirit of Jesus
Christ, according to my earnest expectation and hope," for thus do I
hope. For that he may persuade us not to leave the whole matter to the
prayers made for us,[1] and contribute nothing ourselves, behold how he
lays down his own part, which is Hope, the source of all good, as the
Prophet says. "Let thy mercy, O Lord, be upon us, according as we have
hoped in Thee." (Ps. xxxiii. 22.) And as it is written in another
place, "Look to the generations of old and see, did any one hope in the
Lord, and was made ashamed?" (Ecclus. ii. 10.) And again,
this same blessed one says, "Hope putteth not to shame." (Rom. v. 5.)
This is Paul's hope, the hoping that I shall nowhere be put to shame.
"According to my earnest expectation and
hope," says he, "that in nothing shall I be put to shame."
Do you see how great a thing it is to hope in God? Whatever
happens, he says, I shall not be put to shame, i.e. they will not
obtain the master}, over me, "but with all boldness, as always, so now
also, Christ shall be magnified in my body." They forsooth expected to
catch Paul in this snare, and to quench the preaching of the Gospel, as
though their craftiness were of any power. This then, he says, shall
not be so, I shall not now die, but "as always, so now also, Christ
shall be magnified in my body." How so? Ofttimes have I fallen into
dangers, when all men gave us up, and what is more, when I myself did.
For "we had the answer of death within ourselves" (2 Cor. i. 9), but
from all the Lord delivered me, so now too he shall be magnified in my
body. What then? Lest any one should suppose and say, If you die, will
He not then be magnified? Yes, he answers, I know He will; for this
cause I did not say that my life alone shall magnify him, but my death
too. At present he means "by life "; they will not destroy me; even did
they so, Christ will even thus be magnified. How so? Through life,
because He delivered me, but through my death, because even death
itself could not persuade me to deny Him, since He gave me such
readiness, and made me stronger than death. On the one hand because He
freed me from peril; on the other, because He suffered me not to fear
the tyranny of death: thus shall he be magnified through life and
death. And this he says, not as though he were about to die, but lest
on his death they should be affected as men are apt to be.
But that you may know these his words did not
point to immediate death, the thought that pained them most, see how be
relieves it by almost saying, These things I say, not as one about to
die; wherefore he soon after adds, "And having this confidence I know
that I shall abide, yea and abide with you all." "In nothing,"
says he," shall I be put to shame; that is, death brings no shame to
me, but rather great gain. Why so? Because I am not immortal, but I
shall shine more brightly than if I were so, for it is not the same
thing for one immortal, and for one who is mortal, to despise death; so
that not even instant death is shame to me, yet shall I not die; "in
nothing shall I be put to shame," neither in life nor death. For I will
bear either nobly, whether life or death. Well says he! This is the
part of a Christian soul! but he adds, "with all boldness." Seest thou
how entirely I am freed from shame? For if the fear of death had cut
short my boldness, death would have been worthy of shame, but if death
at its approach cast no terror on me, no shame is here; but whether it
be through life I shall not be put to shame, for I still preach the
Preaching, or whether it be through death I shall not be put
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to shame; fear does not hold me back, since I still exhibit the same
boldness. Do not, when I mention my bonds, think shame of the matter;
so manifold good hath it caused to me, that it hath even given
confidence to others. For that we should be bound for Christ, is no
shame, but for fear of bonds to betray aught that is Christ's, this is
shame. When there is no such thing, bonds are even a cause of boldness.
But since I have ofttimes escaped dangers, and have this to boast of to
the unbelievers, do not straightway think I am put to shame, if now it
should turn out otherwise. The one event no less than the other gives
you boldness. Note how he brings this forward in his own person, which
he does in many places, as in the Epistle to the Romans; "For I am not
ashamed of the Gospel." (Rom. i. 16.) And again in that to the
Corinthians; "And these things I have in a figure transferred to myself
and Apollos." (1 Cor. iv. 6.)--"Whether by life or by death": this he
says not as in ignorance, (for he knew that he was not then to die, but
some time after); yet even now does he prepare their soul.
Ver. 21. "For to me," he says, "to live is Christ,
and to die is gain."
For even in dying, he means, I shall not have died,
for I have my life in myself: then would they truly have slain me, had
they had power through this fear to cast faith out of my soul. But as
long as Christ is with me, even though death overtake me, still I live,
and in this present life, not this, but Christ is my life. Since, then,
not even in the present life is it so, "but that life which I now live
in the flesh I live in faith;" so I say in that state also, "I live,
yet not I, but Christ liveth in me." (Gal. ii. 20. ) Such ought a
Christian to be! I live not, he says, the common life. How livest thou
then, O blessed Paul? Dost thou not see the sun, dost thou not breathe
the common air? art thou not nourished with the same food as others?
dost thou not tread the earth as we? needest thou not sleep, nor
clothing, nor shoes? what meanest thou by, "I live not"? how dost thou
not live? Why boastest thou thyself? No boasting is here. For if indeed
the fact did not witness to him, a man might with some show have called
it boasting; but if facts do witness, how is boasting here? Let us then
learn how he lives not, for he himself says in another place, "I have
been crucified to the world, and the world to me. " (Gal. vi.
14.) Hear then how he says, "I no longer live." And how he says,
"to me to live is Christ." The word "life" is much
significant, beloved, as also the word "death." There is this
life of the body, there is the life of sin, as he himself elsewhere
says, "But if we died to sin, how shall we any longer live therein?"
(Rom. vi. 2.) It is then possible to live the life of sin. Attend
diligently, I entreat you, lest my labor be vain. There is the life
everlasting and immortal; with eternal life the heavenly; "for our
citizenship" says he "is in heaven" (Phil. iii 20.) There is the life
of the body whereof he speaks, "through him we live and move and have
our being." (Acts xvii. 28.) He does not then deny that he lives the
natural life, but that of sin, which all men live. He who desires not
the present life, how does he live it? He who is hastening to another,
how does he live this life? He who despiseth death, how does he live
this life? He who desires nothing, how does he live it? For as one made
of adamant, though he were struck a thousand blows, would never attend
to it, no more would Paul. And "I live," says he, "but no longer I,"
that is, no longer the old man; as again elsewhere, "Wretched man that
I am, who shall deliver me out of the body of this death!" (Rom. vii.
24.) How too does he live who does hough( for the sake of food, nought
for the sake of clothing, nought for any of these present things? Such
an one does not even live the natural life: he who takes thought for
none of the things which sustain life, lives not. We live this life,
whose every action regards it. But he lived not; he busied himself
about nought of the things here. How then lived he? Just as we are
accustomed to say, in common matters, such an one is not with me, when
he does nothing that pertains to me. Again, in like sort, such a man
lives not for me. Elsewhere he shows that he rejects not the natural
life: "The life which I now live in the flesh, I live in the faith of
the Son of God, who loved me, and gave himself for me" (Gal. ii. 20);
i.e. a certain new life I live, an altered one. And truly all these
things he said to comfort the Philippians. Think not, says he, that I
shall be deprived of this life, for neither whilst alive did I live
this life, but that which Christ willed. For tell me? He who despises
money, luxury, hunger, thirst, dangers, health, safety, does he live
this life? He who has nothing here, and is ofttimes willing to cast
life away, if need be, and clings not to it, does he live this life? By
no means. This I must make dear to you by a kind of example. Let us
imagine some one in great wealth, with many servants, and much gold,
and who makes no use of all these things; is such an one rich for all
his wealth? By no means. Let him see his children dissipating his
property, strolling idly about; let him feel no concern for them; when
beaten let him not even be pained; shall we call him a man of wealth?
By no means; although his wealth is his own. "To me," he says, "to live
is Christ;" if you will enquire of my life, it is He. "And to die is
gain." Wherefore? Because I shall more
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clearly be present with Him; so that my death is rather a coming to
life; they who kill me will work on me no dreadful thing, they will
only send me onward to my proper life, and free me from that which is
not mine. What then, while thou wert here, wert thou not Christ's? Yes,
and in a high degree.
Ver. 22. "But if to live in the flesh,--if this is
the fruit of my work, then what I shall choose I wot not."
Lest any should say, If what you say is life,
wherefore hath Christ left you here? "It is," he says, "the fruit of my
work;" so that it is possible to use to good purpose the present life,
while not living it. Lest you should think that reproach is cast upon
life. For if we gain no advantage here, wherefore do we not make away
with ourselves, nor slay ourselves? By no means, he answers. It is open
to us to profit even here, if we live not this, but another life. But
perchance one will say, does this bear thee fruit? Yes! he answers.
Where are now the heretics? Behold now; "to live in the flesh," this is
"the fruit of his work." "That which I now live in the flesh, I live in
faith;" therefore it is "the fruit of my work."
"And what I shall choose I know not." Marvelous! How
great was his philosophy! How hath he both cast out the desire of the
present life, and yet thrown no reproach upon it! For in that he saith,
"to die is gain," by this he hath cast out the desire, but in that he
saith, "to live in the flesh is the fruit of my work," here he shows
that the present life also is needful, if we use it as need is, if we
bear fruit; since if it be unfruitful, it is no longer life. For we
despise those trees which bear no fruit, as though they were dry, and
give them up to the fire. Life itself belongs to that middle class of
indifferent things, whilst to live well or ill is in ourselves. We do
not then hate life, for we may live well too. So even if we use it ill,
we do not even then cast the blame on it. And wherefore? Because not
itself, but the free choice of those who use it ill is to blame. For
God hath made thee live, that thou mayest live to Him. But thou, by
living through corruption unto sin, makest thyself accountable for all
blame. What sayest thou, tell me. Thou knowest not what to choose? Here
hath he revealed a great mystery, in that his departure was in his own
power; for where choice is, there have we power. "What I shall choose,"
says he, "I know not." Is it in thine own power? Yes, he answers, if I
would ask this grace of God.
Ver. 23. "I am in a strait betwixt the two, having
the desire."
See the affection of this blessed one; in
this way too he comforts them, when they see that he
is master of his own choice, and that this is done not by man's sin,
but by the dispensation of God. Why mourn ye, says he, at my death? It
had been far better to have passed away long since. "For to depart," he
says, "and to be with Christ, is very far better."
Ver. 24. "Yet to abide in the flesh is more needful
for your sake."
These words were to prepare them for his death when
it came, that they might bear it nobly: this was to teach true wisdom.
"It is good for me to depart and be with Christ," for even death is a
thing indifferent; since death itself is no ill, but to be punished
after death is an ill. Nor is death a good, but it is good after our
departure "to be with Christ." What follows death is either good or ill.
Let us then not simply grieve for the dead, nor joy
for the living simply. But how? Let us grieve for sinners, not only
when dying, but also while living. Let u,s joy for the just, not only
while living, but also when dead. For those though living are dead,
while these although dead, yet live: those even while here are to be
pitied of all, because they are at enmity with God; the other even when
they have departed Thither, are blessed, because they are gone to
Christ. Sinners, wherever they are, are far from the King. Therefore
they are subjects for tears; while the just, be they here, or be they
there, are with the King; and there, in a higher and nearer degree, not
through an entrance,[1] or by faith, but "face to face." (1 Cor. xiii.
12.)
Let us then not make wailings for the dead simply,
but for those who have died in sins. They deserve wailing; they deserve
beating of the breast and tears. For tell me what hope is there, when
our sins accompany us Thither, where there is no putting off sins? As
long as they were here, perchance there was great expectation that they
would change, that they would become better; but when they are gone to
Hades, where nought can be gained from repentance (for it is written,
"In Sheol who shall give thee thanks?") (Ps. vi. 5), are they not
worthy of our lamentation? Let us wail for those who depart hence in
such sort; let us wail, I hinder you not; yet in no unseemly way, not
in tearing our hair, or baring our arms, or lacerating our face, or
wearing black apparel, but only in soul, shedding in quiet the bitter
tear. For we may weep bitterly without all that display. And not as in
sport only. For the laments which many make differ not from sport.
Those public mournings do not proceed from sympathy, but from display,
from emulation and vainglory. Many women do this as of their craft.
Weep bitterly; moan at home, when no one sees you; this is the part of
true sym-
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pathy; by this you profit yourself too. For he who laments another in
such sort, will be much the more earnest never to fall into the same
sins. Sin henceforth will be an object of dread to thee. Weep for the
unbelievers; weep for those who differ in nowise from them, those who
depart hence without the illumination,[1] without the seal! they indeed
deserve our wailing, they deserve our groans; they are outside the
Palace, with the culprits, with the condemned: for, "Verily I say unto
you, Except a man be born of water and the Spirit, he shall not enter
into the kingdom of Heaven." Mourn for those who have died in wealth,
and did not from their wealth think of any solace for their soul, who
had power to wash away their sins and would not. Let us all weep for
these in private and in public, but with propriety, with gravity, not
so as to make exhibitions of ourselves; let us weep for these, not one
day, or two, but all our life. Such tears spring not from senseless
passion, but from true affection. The other sort are of senseless
passion. For this cause they are quickly quenched, whereas if they
spring from the fear of God, they always abide with us. Let us weep for
these; let us assist them according to our power; let us think of some
assistance for them, small though it be, yet still let us assist them.
How and in what way? By praying and entreating others to make prayers
for them, by continually giving to the poor on their behalf. This deed
hath some consolation; for hear the words of God Himself, when He says,
"I will defend this city for Mine own sake, and for My servant David's
sake." (2 Kings xx. 6.) If the remembrance only of a just man had so
great power when deeds are done for one, how great power will it not
have? Not in vain did the Apostles order[2] that remembrance should be
made of the dead in the dreadful Mysteries. They know that great gain
resulteth to them, great benefit; for when the whole people stands with
uplifted hands, a priestly assembly, and that awful Sacrifice lies
displayed, how shall we not prevail with God by our entreaties for
them? And this we do for those who have departed in faith,[3] whilst
the catechumens are not thought worthy even of this consolation, but
are deprived of all means of help save one. And what is this? We may
give to the poor on their behalf. This deed in a certain way refreshes
them. For God wills that we should be mutually assisted; else why hath
He ordered us to pray for peace and the good estate of the world? why
on behalf of all men? since in this number are included robbers,
violaters of tombs, thieves, men laden with untold crimes; and yet we
pray on behalf of all; perchance they may turn. As then we pray for
those living, who differ not from the dead, so too we may pray for
them. Job offered sacrifice for his children, and freed them from their
sins. "It may be," said he, "that they have renounced God in their
hearts." (Job i. 5 .) Thus does one provide for one's children! He said
not, as many do nowadays, I will leave them property; he said not, I
will procure them honor; he said not, I will purchase an office; he
said not, I will buy them land; but, "it may be that they have
renounced God in their hearts." For what profit is there in those
things? None at all, in those that remain here. I will make the King of
all things favorable to them, and then they will no more want any
thing. "The Lord," saith one, "is my Shepherd, I shall not want." (Ps.
xxiii. 4.) This is great wealth, this is treasure. If we have the fear
of God, we want nothing; if we have not this, though we have royalty
itself, we are the poorest of all men. Nothing is like the man that
feareth the Lord. For "the fear of the Lord," it is said, "surpasseth
all things." (Ecclus. xxv. 11.) This let us procure; let us do all
things for its sake. If need be that we lay down our lives, if our body
must be mangled, let us not spare them; let us do all, to obtain this
fear. For thus shall we abound above all men; and shall obtain those
good things to come in Christ Jesus our Lord, to whom, &c.
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HOMILY IV.
PHILIPPIANS i. 22--26.
"Then what I shall choose I wot not. But I am in a strait betwixt the
two, having the desire to depart and be with Christ; which is very far
better: yet to abide in the flesh is more needful for your sake. And
having this confidence, I know that I shall abide, yea and abide with
you all, for your progress and joy in the faith; that your glorying may
abound in Jesus Christ in me, through my presence with you again."
NOTHING can be more blessed than the spirit of Paul,
for the reason that nothing is more noble. We all shudder at death, I
am wont to say, some by reason of our many sins, of whom I too am one,
others from love of life, and cowardice, of whom may I never be one;
for they who are subject to this fear are mere animals. This then,
which we all shudder at, he prayed for, and hasted toward Him; saying,
"To depart is very far better." What sayest thou? when thou art about
to change from earth to heaven, and to be with Christ, dost thou not
know what to choose? Nay, far is this from the spirit of Paul; for if
such an offer were made to any one on sure grounds, would he not
straightway seize it? Yes, for as it is not ours "to depart and be with
Christ," neither, if we were able to attain to this, were it ours to
remain here. Both are of Paul, and of his spirit. He was confidently
persuaded. What? Art thou about to be with Christ? and dost thou say,
"What I shall choose I wot not "? and not this only, but dost thou
choose that which is here, "to abide in the flesh "? What in the world?
didst thou not live an exceeding bitter life, in "watchings," in
shipwrecks, in "hunger and thirst," and "nakedness," in cares and
anxiety? "with the weak" thou wert "weak," and for those who "were made
to stumble" thou dost "burn." (2 Cor. xi. 23, 29.) "In much patience,
in afflictions, in necessities, in distresses, in stripes, in
imprisonments, in tumults, in fastings, in pureness." (2 Cor. vi.
5, 6.) "Five times" didst thou "receive forty stripes save one,"
"thrice" wast thou "beaten with rods, once" wast thou "stoned" "a night
and a day" thou hast "been in the deep, in perils of waters, in perils
of robbers, in perils in the city, in perils in the wilderness,
in perils among false brethren." (2 Cor. xi. 24-26.) Didst thou not,
when the whole nation of the Galatians returned to the observance of
the law, didst thou not cry aloud, and say, "Whosoever of you would be
justified by the law, ye are fallen away from grace"? (Gal. v. 4.) How
great was then thy grief, and still dost thou desire this perishing
life? Had none of these things befallen thee, but had thy success,
wherever success attended thee, been without fear, and full of delight,
yet shouldest not thou hasten to some harbor, from fear of the
uncertain future? For tell me, what trader, whose vessel is full of
untold wealth, when he may run into port, and be at rest, would prefer
to be still at sea? what wrestler, when he might be crowned, would
prefer to contend? what boxer, when he might put on his crown, would
choose to enter afresh into the contest, and offer his head to wounds?
what general is there, who when he might be quit of war with good
report, and trophies, and might with the king refresh himself in the
palace, would choose still to toil, and to stand in battle array? How
then dost thou, who livest a life so exceeding bitter, wish to remain
still here? Didst thou not say, I am in dread, "lest by any means,
after that I have preached to others, I myself should be rejected?" (1
Cor. ix. 27.) If for no other cause, yet surely for this, thou oughtest
to desire thy release; were the present full of innumerable goods, yet
for the sake of Christ thy Desire.[1]
Oh that spirit of Paul! nothing was ever like it,
nor ever will be! Thou fearest the future, thou art compassed by
innumerable dreadful things, and wilt thou not be with Christ? No, he
answers, and this for Christ's sake, that I may render more loving unto
Him those whom I have made his servants, that I may make the plot[2]
which I have planted bear much fruit. (1 Cor. iii. 9). Didst thou not
hear me, when I declared that I sought not "that which profited myself"
(1 Cor. x. 33), but my neighbor? Heardest thou not these words, "I
could wish that I myself were anathema from Christ" (Rom. ix. 3), that
many might come unto Him? I, who chose that part, shall I not much
rather choose this, shall I not with pleasure harm myself by this delay
and postponement, that they may be saved?
"Who shall utter Thy mighty acts, O Lord" (Psa. cvi.
2), because Thou sufferedst not Paul to be hidden, because Thou madest
manifest to the world such a man? All the Angels of God
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praised Thee with one accord, when Thou madest the stars (Job xxxviii.
7), and so too surely when Thou madest the sun, but not so much as when
Thou didst manifest Paul to the whole world. By this, the earth was
made more brilliant than the heaven, for he is brighter than the solar
light, he hath shot forth more brilliant rays, he hath shed abroad more
joyous beams. What fruit hath this man borne for us! not by making fat
our corn, not by nurturing our pomegranates, but by producing and
perfecting the fruit of holiness, and when falling to pieces,
continually recovering them. For the sun itself can nothing profit
fruits that are once decayed, but Paul has called out of their sins
those who had manifold decays. And it gives place to the night, but he
had mastery over the Devil. Nothing ever subdued him, nothing
mastered him. The sun, when it mounts the heavens, darts down its rays,
but he, as he rose from beneath, filled not the mid space of heaven and
earth with light, but as soon as he opened his mouth, filled the Angels
with exceeding joy. For if "there is joy in heaven over one
sinner that repenteth" (Luke xv. 7), while he at his first
address caught multitudes, does he not fill with, joy the Powers above?
What say I? It sufficeth that Paul should only be named, and the
heavens leap for joy. For if when the Israelites "went forth out of
Egypt, the mountains skipped like rams" (Psa. cxiv. 4), how great,
thinkest thou, was the joy, when men ascended from earth to heaven!
Ver. 24. For this cause "to abide in the flesh is
more needful for your sake."
And what excuse is left to us? ofttimes it happens
that a man who possesses a little and poor city, chooses not to depart
to another place, preferring his own rest. Paul might depart to Christ,
and would not, (Christ whom he so desired, as for his sake to choose
even hell,[1]) but still remained in the contest on behalf of man. What
excuse shall we have? May we then even make mention of Paul? Look to
his deeds. He showed that to depart was better, persuading himself not
to grieve: he showed them, that if he remained, he remained for their
sake, that it proceeded not from wickedness of those who plotted
against him. He subjoined also the reason, that he might secure their
belief. For if this is necessary, that is, I shall by all means remain,
and I will not "remain" simply, but "will remain with you." For this is
the meaning of the word, "and I shall abide with," i.e. I shall see
you. For what cause? "For your progress and joy in the faith." Here too
he rouses them, to take heed unto themselves. If, says he, for your
sakes I abide, see that ye shame not my abiding. "For your progress," I
have chosen to remain, when I was about to see Christ. I have chosen to
remain, because my presence advances both your faith and your joy. What
then? Did he remain for the sake of the Philippians only? He stayed not
for their sake only; but this he says, that he may show regard to them.
And how were they to "progress" in "the faith "? That you may be more
strengthened, like young fowl, who need their mother until their
feathers are set. This is a proof of his great love. In like sort, we
also rouse some of you, when we say, for your sake have I remained,
that I may make you good.
Ver. 26. "That your glorying may abound in Christ
Jesus in me, through my presence with you again."
You see that this explains the word "abide with
you." Behold his humility. Having said, "for your progress," he shows
that it was for his own profit too. This also he does, when he writes
to the Romans, and says, "That is, that we may be comforted together in
you." (Rom. i. 11, 12.) Having previously said, "That I may impart unto
you some spiritual gift." And what means, "That your glorying may
abound"? This glorying was, their establishment in the faith. For an
upright life is glorying in Christ. And sayest thou, "Your glorying in
me, through my presence with you again"? Yes, he answers; "For what is
our hope, or crown of glorying? Are not even ye?" (1 Thess. ii. 19.)
Because "you are our glorying, even as we also are yours" (2 Cor. i.
14), i.e. that I may be able to rejoice in you greatly. How sayest
thou, "That your glorying may abound "? I may glory the more when you
make progress.[2]
"Through my presence with you again." What then! Did
he come to them? Search ye whether he came.
Ver. 27. "Only let your manner of life be worthy of
the Gospel of Christ."
Do you see, how all that he has said, tends to turn
them to this one thing, advancement in virtue? "Only let your manner of
life be worthy of the Gospel of Christ." What means this word" only,"
but that this, and nought else, is the only thing we should seek? If we
have this, nothing grievous will befall us. "That whether I come and
see you, or be absent, I may hear of your state." This he says not as
if he had changed his purpose, and no longer meant to visit them. But
if this come to pass, he says, even though absent, I am able to
rejoice. "If," that is, "I hear that ye stand fast in one spirit, with
one soul." This is what above all things unites believers, and
maintains love unbroken,
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"that they may be one." (John xvii. 11.) For a "kingdom divided against
itself shall not stand." (Mark iii. 24. ) For this cause he everywhere
counsels his disciples much to be of one mind. And Christ says, "By
this shall all men know that ye are My disciples, if ye love one
another." (John xiii. 35.) That is, do not look with expectation toward
me, and therefore slumber, as waiting for my coming, and then, when ye
see me not coming faint. For even from report I can receive pleasure
likewise.
What means, "In one spirit "? By the same gift of
grace, viz. that of concord, and zeal; for the Spirit[1] is one, and he
shows it; for then are we able to stand in "one soul," also, when we
all have "one Spirit." See how the word "one" is used for concord. See
how their souls being many are called one. Thus was it of old. "For
they were all," it is written, "of one heart and of one soul. Striving
together for the faith of the Gospel." (Acts iv. 32.) Does he say,
striving together for each other,[2] as though the faith did strive?
For did they wrestle against each other? But help each other, he says,
in your striving for the faith of the Gospel.
Ver. 28. "And in nothing affrighted by the
adversaries; which is for them an evident token of perdition, but to
you of salvation."
Well said he, "affrighted," this is what befalls us
from our enemies, they only frighten. "In nothing" therefore, he says,
whatever happens, whether dangers--whether plots. For this is the part
of those who stand upright; the enemy can do nought but frighten only.
Since it was likely that they should be greatly troubled, when
Paul suffered such numberless ills, he says, I exhort you not only not
to be shaken, but not to be affrighted, yea rather to despise them
heartily; for if ye are thus affected, ye will straightway, by
this means, make evident at once their destruction, and
your salvation. For when they see, that with their innumerable plots
they are unable to frighten you, they will take it as a proof of their
own destruction. For when the persecutors prevail not over the
persecuted, the plotters over the objects of their plots, the powerful
over those subject to their power, will it not be self-evident, that
their perdition is at hand, that their power is nought, that their part
is false, that their[3] part is weak? "And this," he says, "comes from
God."
Ver. 29. "For unto you it is given in the behalf of
Christ, not only to believe on Him, but also to suffer in his behalf."
Again does he teach them moderation of spirit by
referring all to God, and saying that sufferings in behalf of Christ
are of grace, the gift of grace, a free gift. Be not then ashamed of
the gift of grace, for it is more wonderful than the power of raising
the dead, or working miracles; for there I am a debtor, but here I have
Christ for my debtor. Wherefore ought we not only not to be ashamed,
but even to rejoice, in that we have this girl. Virtues he calls gifts,
yet not in like sort as other things, for those are entirely of God,
but in these we have a share. But since even here the greatest part is
of God, he ascribes it entirely to Him, not to overturn our free will,
but to make us humble and rightly disposed.
Ver. 30. "Having the same conflict which ye saw in
me"; i.e. ye have also an example. Here again he raises them up, by
showing them that everywhere their conflicts were the same with his,
their struggles were the same with his, both severally, and in that
they united with him in bearing trials. He said not, ye have heard, but
"ye saw," for he strove too at Philippi. Truly this is an exceeding
virtue. Wherefore writing to the Galatians, also he said, "Did ye
suffer so many things in vain, if it be indeed in vain." (Gal. iii. 4.)
And again, writing to the Hebrews, he said, "But call to remembrance
the former days, in which, after ye were enlightened, ye endured a
great conflict of suffering; partly, being made a gazing-stock both by
reproaches and afflictions." (Heb. x. 32, 33.) And writing again to
Macedonians, that is, to the Thessalonians, he said, "For they
themselves report concerning us, what manner of entering in we had unto
you." ( 1 Thess. i. 9.) And again, "For yourselves, brethren, know our
entering in unto you, that it hath not been found vain." (1 Thess. ii.
1.) And in like sort does he witness the same things of them all,
labors and strivings. But such things ye will not now find among us;
now it is much if one suffer a little in goods alone. And in respect of
their goods also he witnesses great things of them. For to some he
says, "For ye took joyfully the spoiling of your possessions" (Heb. x.
34); and to others, "For it hath been the good pleasure of Macedonia
and Achaia to make a certain contribution for the poor" (Rom. xv. 26);
and "your zeal hath stirred up very many of them." (3 Cor. ix. 2.)
Seest thou the praises of the men of that time? But
we endure not so much as buffetings or blows, neither insult nor loss
of our possessions: they were straightway zealous, and all of them
strove as martyrs, whilst we hive grown cold in love toward Christ.
Again I am constrained to accuse things present; and what shall I do?
It is against my will, yet am I constrained. Were
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I able by my silence of things which are done, by holding my peace, and
not mentioning aught, to remove them, it would behoove me to be silent.
But if the contrary comes to pass; if not only are these things not
removed by our silence but even become worse, we are forced to speak.
For he who rebukes sinners, if he does nought else, suffers them not to
go farther. For there is no such shameless and rash soul, as not to
turn, and remit the extravagance of its evil deeds, on hearing any one
continually rebuking it. There is, there is indeed, even in the
shameless, a small portion of shame. For God hath sown in our nature
the seeds of shame; for since fear was insufficient to bring us to a
right tone, He hath also prepared many other ways for avoiding sin. For
example, that a man should be accused, fear of the enacted laws,[1]
love of reputation, the desire of forming friendships; for all these
are paths to avoid sin. Ofttimes that which was not done for God's
sake, was done through shame; that which was not done for God's sake,
was done for fear of men. That which we seek for is, in the first place
not to sin, and we shall afterwards succeed in doing this for God's
sake. Else why did Paul exhort those, who were about to overcome[2]
their enemies, not by the fear of God, but on the score of waiting for
the vengeance?[3] "For by so doing," he says, "thou shalt heap coals of
fire upon his head." (Rom. xii. 20.) For this is his first wish, that
our virtue should be established. As I said then, there is in us a
sense of shame. We have many good natural affections, which lead to
virtue; as, for example, all of us men are naturally moved to pity, and
no other good thing so inheres in our nature, but this alone. Whence
any one might reasonably enquire, wherefore these seeds have above all
others been sown in our nature, by which we melt[4] at tears, by which
we are turned to compassion, and are ready to pity. No one is naturally
idle,[5] no one is naturally regardless of his reputation, no one is
naturally above emulation, but pity lies deep in every one's nature,
however fierce and ungentle he be. And what wonder? we pity beasts,
such a superabundance of pity lies deep in us. If we see a lion's
whelp, we are somewhat affected; much more in the case of one of our
race. See, how many maimed are there! and this is sufficient to lead us
to pity. Nothing so much pleases God as mercy.[6] Wherefore with this
the priests were anointed, and the kings, and the prophets, for they
had, in oil, a type of God's love to man; and they further learnt, that
rulers should have a greater share of mercy.[7] It showed that the
Spirit is to come to men through mercy, since Grid pities and is kind
to man. For, "Thou hast mercy upon all," it is written, "for Thou canst
do all things." (Wisd. xi. 23.) For this cause they were anointed with
oil: and indeed it was from mercy He appointed the priesthood. And
kings were anointed with oil; and would one praise a ruler, he can make
mention of nothing so becoming him as mercy. For pity is peculiar to
power. Consider that the world was established by pity,[8] and then
imitate thy Lord. "The mercy of man is toward his neighbor, but the
mercy of the Lord is upon all flesh." (Ecclus. xviii. 13.) How "upon
all flesh"? Whether you mean sinners, or just men, we all need the
mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John.
And listen to their own words; there is no need of mine. For what says
this blessed one? "But I obtained mercy, because I did it ignorantly."
(1 Tim. i. 13.) What then, was there afterwards no need of mercy? Hear
what he says; "But I labored more abundantly than they all; yet not I,
but the grace of God which was with me." (1 Cor. xv. 10.) And of
Epaphroditus he says, "For indeed he was sick, nigh unto death; but God
had mercy on him; and not on him only, but on me also, that I might not
have sorrow upon sorrow." (Phil. ii. 27.) And again he says, "We were
weighed down exceedingly, beyond our power, insomuch that we despaired
even of life. Yea, we ourselves have had the answer of death within
ourselves, that we should not trust in ourselves, but in God, who
delivered us out of so great a death, and will deliver." (2 Cor. i. 8,
9, 10.) And again, "And I was delivered out of the mouth of the lion;
and the Lord will deliver me." (2 Tim. iv. 17, 18.) And everywhere we
shall find him glorying in this, that by mercy he was saved. Peter,
too, became so great, because mercy was shown him. For hear Christ
saying to him, "Satan hath desired to sift you as wheat; and I made
supplication for thee, that thy faith fail not." (Luke xxii. 31, 32.)
John, too, became so great through mercy, and in short all of them. For
listen to Christ when He says, "Ye did not choose Me, but I chose you."
(John xv. 16.) For we all have need of the mercy of God, as it is
written, "The mercy of God is upon all flesh."[9] But if these men
needed the mercy of God, what should one say of the rest? For why, tell
me, doth He "make the sun to rise on the evil and the good"? Did He
withhold the rain for one year, would He not destroy all? And what if
He caused
202
overwhelming rain? what if He rained down fire? what if He sent flies?
But what do I say? if He were so to do[1] as He once did, would not all
perish? If He were to shake the earth, would not all perish? It is now
seasonable to say, "What is man, that Thou art mindful of him?" (Ps.
viii. 4.) Were He only to threaten the earth, all men would become one
tomb. "As a drop of water from the bucket," it is written, "so are the
nations in His sight, they shall be counted as very small dust, as the
turning of the balance." (Isa. xl. 15.) It were as easy for Him to
destroy all things, and to make them again, as for us to turn the
balance. He then who has such power over us, and sees us sinning every
day, and yet punishes us not, how is it but by mercy He bears with us?
Since beasts too exist by mercy: "Thou, Lord, wilt preserve both men
and beasts." (Ps. xxxvi. 7.) He looked upon the earth, and filled it
with living things. And wherefore? For thy sake! And wherefore did He
make thee? Through His goodness.
There is nothing better than oil. It is the cause of
light, and there also it is the cause of light[2] "Then shall thy light
break forth as the morning" (Isa. lviii. 8), saith the Prophet, if thou
showest pity upon thy neighbour. And as natural oil contains light, so
then doth mercy [alms] grant Us a great, a marvelous light. Much
mention doth Paul, too, make of this mercy. In one place, hear him say,
"Only that we should remember the poor." (Gal. ii. 10.) And in another,
"If it be meet for me to go also." (1 Cor. xvi. 4.) And in every place,
turn where you will, ye see him anxious about this very thing. And
again, "And let our people also learn to maintain good works."
(Tit. iii. 14.) And again, "These things are good and profitable unto
men." (Tit. iii. 8.) Listen to a certain other one who saith, "Alms[3]
do deliver from death" (Tob. xii. 9); If Thou takest away pity, "Lord,
Lord, who shall stand" (Ps. cxxx. 3); and it is said, If Thou enterest
"into judgment with thy servant" (Ps. cxliii. 2); "A great thing is
man"; why? "and an honorable thing is a merciful man." (Prov. xx. 6,
LXX.) For this is the true character of man, to be merciful, yea rather
the character of God, to show mercy. Dost thou see, how strong is the
mercy of God? This made all things, this formed the world, this made
the angels, it was through mere goodness. For this cause, too, He
threatened hell, that we may attain unto the kingdom, and through mercy
we do attain unto the kingdom. For wherefore did God, being alone,
create so many beings? was it not through goodness? was it not through
love to men? If you ask why such and such things are, you will always
find your answer in Goodness. Let us show mercy to our neighbors, that
mercy may be shown to us. These acts of mercy[4] we show not so much to
them, as lay up for ourselves against That Day. When the flame of the
fire is great, this oil (mercy) is that which quenches the fire, and
this brings light to us. Thus by this means shall we be freed from the
fire of hell. For whence will He be compassionate and show mercy? Mercy
comes of love! Nothing incenses God so much as to be pitiless. "A man
was brought to him who owed him ten thousand talents, and he was moved
with compassion, and forgave him. And there were owing to that man from
his fellow-servant a hundred pence, and he caught him by the throat.
Therefore the Lord delivered him to the tormentors, till he should pay
what was due." Let us on hearing this be merciful to those who are our
debtors in money or in sins. Let no one remember evils, if at least he
does not wish to injure himself; for he does not so much aggrieve the
other (as he injures himself). For he[5] either will follow him with
vengeance, or he has not done so; but dost thou thyself, while not
forgiving thy neighbor his sins, seek for a kingdom? Lest this should
happen to us, let us forgive all, (for it is ourselves that we pardon,)
that God may forgive us our sins, and so we may obtain the good things
which are in store, through the grace and lovingkindness, &c.
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HOMILY V.
Philippians ii. 1-4.
"If there is therefore any comfort in Christ, if any consolation of
love, if any fellowship of the Spirit, if any tender mercies and
compassions, fulfil ye my joy, that ye be of the same mind, having the
same love, being of one accord, of one mind; doing nothing through
faction or through vainglory; but in lowliness of mind, each counting
other better than himself; not looking each of you to his own things,
but each of you also to the things of others."
THERE is nothing better, there is nothing more
affectionate, than a spiritual teacher; such an one surpasses the
kindness of any natural father. Do but consider, how this blessed one
entreats the Philippians concerning the things which were to their own
advantage. What says he, in exhorting them concerning concord, that
cause of all good things? See how earnestly, how vehemently, with how
much sympathy he speaks, "If there be therefore any comfort in Christ,"
that is, if ye have any comfort in Christ, as if he had said, If thou
makest any account of me, if thou hast any care of me, if thou hast
ever received good at my hands, do this. This mode of earnestness we
use when we claim a matter which we prefer to everything else. For if
we did not prefer it to everything, we should not wish to receive in it
our recompense for all things, nor say that through it all is
represented. We indeed remind men of our carnal claims; for example, if
a father were to say, If thou hast any reverence for thy father, if any
remembrance of my care in nourishing thee, if any affection towards me,
if any memory of the honor thou hast received of me, if any of my
kindness, be not at enmity with thy brother; that is, for all those
things, this is what I ask in return.
But Paul does not so; he calls to our remembrance no
carnal, but all of them spiritual benefits. That is, if ye wish to give
me any comfort in my temptations, and encouragement in Christ, if
any consolation of love, if ye wish to show any communion in the
Spirit, if ye have any tender mercies and compassions, fulfil ye
my joy. "If any tender mercies and compassions." Paul speaks of the
concord of his disciples as compassion towards himself, thus showing
that the danger was extreme, if they were not of one mind. If I
can obtain comfort from you, if I can obtain any consolation from
our love if I can communicate with you in the Spirit, if I can have
fellowship with you in the Lord, if I can find mercy and compassion at
your hands, show by your love the return of alI this. All this have I
gained, if ye love one another.
Ver. 2. "Fulfil ye my joy."
That the exhortation might not seem to be made to
people who were still deficient, see how he says not, "do me joy," but
"fulfil my joy"; that is, Ye have begun to plant it in me, ye have
already given me some portion of peacefulness, but I desire to arrive
at its fulness? Say, what wouldest thou? that we deliver thee from
dangers? that we supply somewhat to thy need? Not so, but "that ye be
of the same mind, having the same love," in which ye have begun, "being
of one accord, of one mind." Just see, how often he repeats the same
thing by reason of his great affection! "That ye be of the same mind,"
or rather, "that ye be of one mind." For this is more than "the same."
"Having the same love." That is, let it not be
simply about faith alone, but also in all other things; for there is
such a thing as to be of the same mind, and yet not to have love.
"Having the same love," that is, love and be loved alike; do not thou
enjoy much love, and show less love, so as to be covetous even in this
matter; but do not suffer it in thyself. "Of one accord," he adds, that
is, appropriating with one soul, the bodies of all, not in substance,
for that is impossible, but in purpose and intention. Let all things
proceed as from one soul. What means "of one accord "? He shows when he
says "of one mind." Let your mind be one, as if from one soul.
Ver. 3. "Doing nothing through faction."
He finally demands this of them, and tells[1] them
the way how this may be. "Doing nothing through faction or vainglory."
This, as I always say, is the cause of all evil. Hence come fightings
and contentions. Hence come envyings and strifes. Hence it is that love
waxes cold, when we love the praise of men, when we are slaves to the
honor which is paid by the many, for it is not possible for a man to be
the slave of praise, and also a true servant of God. How then shall we
flee vainglory? for thou hast not yet told us the way. Listen then to
what follows.
"But in lowliness ofmind, each counting other better than
himself." Oh how full of true wisdom, how universal a gathering-word[2]
of our
204
salvation is the lesson he has put forth! If thou deemest, he means,
that another is greater than thyself, and persuadest thyself so, yea
more, if thou not only sayest it, but art fully assured of it, then
thou assignest him the honor, and if thou assignest him the honor, thou
wilt not be displeased at seeing him honored by another. Do not then
think him simply greater than thyself, but "better," which is a very
great superiority, and thou dost not think it strange nor be pained
thereby, if thou seest him honored. Yea, though he treat thee with
scorn, thou dost bear it nobly, for thou hast esteemed him greater than
thyself. Though he revile thee, thou dost submit; Though he treat thee
ill, thou bearest it in silence. For when once the soul is fully
assured that he is greater, it falls not into anger when it is
ill-treated by him, nor yet into envy, for no one would envy those who
are very far above himself, for all things belong to his superiority.
Here then he instructs the one party to be thus
minded. But when he too, who enjoys such honor from thee, is thus
affected toward thee, consider what a double wall there is erected of
gentle forbearance [comp. Phil. iv. 5 ]; for when thou esteemest him
thus worthy of honor, and he thee likewise, no painful thing can
possibly arise; for if this conduct when shown by one is sufficient to
destroy all strife, who shall break down the safeguard, when it is
shown by both? Not even the Devil himself. The defense is threefold,
and fourfold, yea manifold, for humanity is the cause of all good; and
that you may learn this, listen to the prophet, saying, "Hadst thou
desired sacrifice, I would have given it: Thou wilt not delight in
burnt offerings. The sacrifice for God is a broken spirit, a broken and
a contrite heart God will not despise."[1] (Ps. li. 16, 17.) Not simply
humility, but intense humility. As in the case of bodily substances,
that which is "broken" will not rise against that which is "solid,"
but, how many ills soever it may suffer, will perish itself rather than
attack the other, so too the soul, even if constantly suffering ill,
will choose rather to die, than to avenge itself by attack.
How long shall we be puffed up thus ridiculously?
For as we laugh, when we see children drawing themselves up, and
looking haughty, or when we see them picking up stones and throwing
them, thus too the haughtiness[2] of men belongs to a puerile
intellect, and an unformed mind. "Why are earth and ashes proud?"
(Ecclus. x. 9.) Art thou highminded, O man? and why? tell me what is
the gain? Whence art thou highminded against those of thine own kind?
Dost not thou share the same nature? the same life? Hast not thou
received like honor from God? But thou art wise? Thou oughtest to be
thankful, not to be puffed up. Haughtiness is the first act of
ingratitude, for it denies[3] the gift of grace. He that is puffed up,
is puffed up as if he had excelled by his own strength, and he who
thinks he has thus excelled is ungrateful toward Him who bestowed that
honor. Hast thou any good? Be thankful to Him who gave it. Listen to
what Joseph said, and what Daniel. For when the king of Egypt sent for
him, and in the presence of all his host asked him concerning that
matter in which the Egyptians, who were most learned in these things,
had forsaken the field, when he was on the point of carrying off
everything from them, and of appearing wiser than the astrologers, the
enchanters, the magicians, and all the wise men of those times, and
that from captivity and servitude, and he but a youth (and his glory
was thus greater, for it is not the same thing to shine when known, and
contrary to expectation, so that its being unlooked for rendered him
the more admirable); what then, when he came before Pharaoh? Was it
"Yea, I know"? But what? When no one urged it on him, he said from his
own excellent spirit, "Do not interpretations belong to God?"[4] Behold
he straightway glorified his Master, therefore he was glorified. And
this also is no small thing. For that God had revealed it to him was a
far greater thing than if he had himself excelled. For he showed that
his words were worthy of credit, and it was a very great proof of his
intimacy with God. There is no one thing so good as to be the intimate
friend of God. "For if," says the Scripture, "he [Abraham] was
justified by works, he hath whereof to glory, but not toward God."
(Rom. iv. 2.) For if he who has been vouchsafed grace maketh his boast
in God, that he is loved of Him, because his sins are forgiven, he too
that worketh hath whereof to boast, but not before God, as the other
(for it [5] is a proof of our excessive weakness); he who has received
wisdom of God, how much more admirable is he? He glorifies God and is
glorified of Him, for He says, "Them that honor Me, I will honor." (1
Sam. ii. 30.)
Again, listen to him who descended from Joseph, than
whom no one was wiser. "Art thou wiser,"[6] says he, "than Daniel?"
(Ezek. xxviii. 3.) This Daniel then, when all the wise men that were in
Babylon, and the astrologers moreover, the prophets, the magicians, the
en-
205
chanters, yea when the whole of their wisdom was not only coming to be
convicted, but to be wholly destroyed (for their being destroyed was a
clear proof that they had deceived before), this Daniel coming forward,
and preparing to solve the king's question, does not take the honor to
himself, but first ascribes the whole to God, and says, "But as for me,
O king, it is not revealed to me for any wisdom that I have beyond all
men." (Dan. ii. 30) And "the king worshiped him, and commanded that
they should offer an oblation." (Dan. ii. 46.) Seest thou his humility?
seest thou his excellent spirit? seest thou this habit of lowliness?
Listen also to the Apostles, saying at one time, "Why fasten ye your
eyes on us, as though by our own power or godliness we had made this
man to walk? (Acts iii. 12.) And again, "We are men of like passions
with you." (Acts xiv. 15.) Now if they thus refused the honors paid
them, men who by reason of the humility and power of Christ wrought
greater deeds than Christ (for He says, "He that believeth in Me shall
do greater works than those that I do" (John xiv. 12, abr.)), shall not
we wretched and miserable men do so, who cannot even beat away
gnats,[1] much less devils? who have not power to benefit a single man,
much less the whole world, and yet think so much of ourselves that the
Devil himself is not like us?
There is nothing so foreign to a Christian soul as
haughtiness. Haughtiness, I say, not boldness nor courage, for these
are congenial. But these are one thing, and that another; so too
humility is one thing, and meanness, flattery, and adulation another.
I will now, if you wish, give you examples of all
these qualities. For these things which are contraries, seem in some
way to be placed near together, as the tares to the wheat, and the
thorns to the rose. But while babes might easily be deceived,
they who are men in truth, and are skilled in spiritual husbandry, know
how to separate what is really good from the bad. Let me then lay
before you examples of these qualities from the Scriptures. What is
flattery, and meanness, and adulation? Ziba flattered [2] David out of
season, and falsely slandered his master. (2 Sam. xvi. 1-3.) Much more
did Ahitophel flatter Absalom. (2 Sam. xvii. 1-4.) But David was not
so, but he was humble. For the deceitful are flatterers, as when they
say, "O king, live for ever." (Dan. ii. 4.) Again, what flatterers the
magicians are.
We shall find much to exemplify this in the case of
Paul in the Acts. When he disputed with the Jews he did not flatter
them, but was humble-minded (for he knew how to speak boldly), as when
he says, "I, brethren, though I had done nothing against the people, or
the customs of our fathers, yet was delivered prisoner from Jerusalem."
(Acts xxviii. 17.)
That these were the words of humility, listen how he
rebukes them in what follows, "Well spake the Holy Ghost, By hearing ye
shall hear, and shall in nowise understand, and seeing ye shall
see, and in nowise perceive." (Acts xxviii. 25; ib. 26.)
Seest thou his courage? Behold also the courage of
John the Baptist, which he used before Herod; when he said, "It is not
lawful for thee to have thy brother Philip's wife." (Mark vi. 18.) This
was boldness, this was courage. Not so the words of Shimei, when he
said, "Begone, thou man of blood" (2 Sam. xvi. 7), and yet he too spake
with boldness; but this is not courage, but audacity, and insolence,
and an unbridled tongue. Jezebel too reproached Jehu, when she said,
"The slayer of his master" (2 Kings ix. 31), but this was audacity, not
boldness. Elias too reproached, but this was boldness and courage; "I
do not trouble Israel, but thou and thy father's house." (1 Kings
xviii. 18.) Again, Elias spake with boldness to the whole people,
saying, "How long will ye go lame on both your thighs?" (1 Kings xviii.
21, LXX.) Thus to rebuke was boldness and courage. This too the
prophets did, but that other was audacity.
Would you see words both of humility and not of
flattery,[3] listen to Paul, saying," 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 against myself, yet am I
not hereby justified." (1 Cor. iv. 3, 4.) This is of a spirit that
becomes a Christian; and again, "Dare any of you, having a matter
against his neighbor, go to law before the unrighteous, and not before
the saints"? (1 Cor. vi. 1.)
Would you see the flattery of the foolish Jews?
listen to them, saying, "We have no king but Caesar." (John xix. 15.)
Would you see humility? listen to Paul again, when he says," For we
preach not ourselves, but Christ Jesus as Lord, and ourselves as your
servants for Jesus' sake." (2 Cor. iv. 5.) Would you see both flattery
and audacity? "Audacity" ( 1 Sam. xxv. 10) in the case of Nabal, and
"flattery" (1 Sam. xxiii. 20) in that of the Ziphites? For in their
purpose they betrayed David. Would you see "wisdom" (1 Sam. xxvi. 5-12)
and not flattery,
206
that of David, how he gat Saul into his power, and yet spared him?
Would you see the flattery of those who murdered Mephibosheth,[1] whom
also David slew? In fine, and as it were in outline, to sum up all,
audacity is shown when one is enraged, and insults another for no just
cause, either to avenge himself, or in some unjust way is audacious;
but boldness and courage are when we dare to face perils and deaths,
and despise friendships and enmities for the sake of what is pleasing
to God. Again, flattery and meanness are when one courts another not
for any right end, but hunting after some of the things of this
life; but humility, when one does this for the sake of things pleasing
to God, and descends from his own proper station that he may perform
something great and admirable. If we know these things, happy are we if
we do them. For to know them is not enough. For Scripture says, "Not
the hearers of a law, but the doers of a law shall be justified." (Rom.
ii. 13.) Yea, knowledge itself condemneth, when it is without action
and deeds of virtue. Wherefore that we may escape the condemnation, let
us follow after the practice, that we may obtain those good things that
are promised to us, by the grace and love of our Lord Jesus Christ.
HOMILY VI.
PHILIPPIANS ii. 5-8.
"Have this mind in you, which was also in Christ Jesus; who, being in
the form of God, counted it not a prize to be on an equality with God,
but emptied Himself, taking the form of a servant, being made in the
likeness of men; and being found in fashion as a man, He humbled
Himself, becoming obedient even unto death, yea, the death of the
cross."
OUR Lord Jesus Christ, when exhorting His disciples to great
actions, places before them Himself, and the Father, and the Prophets,
as examples; as when He says, "For thus they did unto the Prophets
which were before you" (Matt. v. 12; Luke vi. 23); and again, "If they
persecuted Me, they will also persecute you" (John xv. 20); and, "Learn
of me, for I am meek" (Matt. xi. 29); and again, "Be ye merciful, as
your Father which is in heaven is merciful." (Luke vi. 36.) This too
the blessed Paul did; in exhorting them to humility, he brought forward
Christ. And he does so not here only, but also when he discourses of
love towards the poor, he speaks in this wise. "For ye know the grace
of our Lord Jesus Christ, that though He was rich, yet for your sakes
He became poor." (2 Cor. viii. 9.) Nothing rouses a great and
philosophic soul to the performance of good works, so much as learning
that in this it is likened to God. What encouragement is equal to this?
None. This Paul well knowing, when he would exhort them to humility,
first beseeches and supplicates them, then to awe[2] them he says,
"That ye stand fast in one Spirit"; he says also, that it "is for them
an evident token of perdition, but of your salvation." (Phil. i. 27,
28.) And last of all he says this, "Have this mind in you, which was
also in Christ Jesus, who, being in the form of God, counted it not a
prize to be on an equality with God, but emptied Himself, taking upon
Him the form of a servant." (Phil. ii. 5-7.) Attend, I entreat you, and
rouse yourselves. For as a sharp two-edged sword, wheresoever it falls,
though it be among ten thousand phalanxes, easily cuts through and
destroys, because it is sharp on every side, and nought can bear its
edge; so are the words of the Spirit. (Heb. iv. 12; Rev. i. 16.) For by
these words he has laid low the followers of Arius of Alexandria, of
Paul of Samosata, of Marcellus the Galatian, of Sabellius the Libyan,
of Marcion that was of Pontus, of Valentinus, of Manes, of Apollinarius
of Laodicea, of Photinus, of Sophronius, and, in one word, all the
heresies. Rouse yourselves then to behold so great a spectacle, so many
armies falling by one stroke, lest the pleasure of such a sight should
escape you. For if when chariots contend in the horse race there is
nothing so pleasing as when one of them dashes against and overthrows
whole chariots with their drivers, and after throwing down many with
the charioteers that stood thereon, drives by alone towards the goal,
and the end of the course, and amid the applause and clamor which rises
on all sides to heaven, with coursers winged as it were by that joy and
that applause, sweeps over the whole ground; how much greater will the
pleasure be here, when by the grace of God we overthrow at once and in
a body the combinations and devilish machinations of all these heresies
together with their charioteers?
And if it seem good to you, we will first
207
arrange the heresies themselves in order. Would you have them in the
order of their impiety, or of their dates? In the order of time, for it
is difficult to judge of the order of their impiety. First then let
Sabellius[1] the Libyan come forward. What does he assert? that the
Father, Son, and Holy Spirit, are mere names given to one Person.
Marcion[2] of Pontus says, that God the Creator of all things is not
good, nor the Father of the good Christ, but another righteous one,[3]
and that he did not take flesh for us. Marcellus,[4] and Photinus,[5]
and Sophronius assert, that the Word is an energy, and that it was this
energy that dwelt in Him who was of the seed of David, and not a
personal substance.
Arius confesses indeed the Son, but only in word; he
says that He is a creature, and much inferior to the Father. And others
say that He has not a soul. Seest thou the chariots standing? See then
their fall, how he overthrows them all together, and with a single
stroke. How? "Have the same mind in you," he says, "which was in Christ
Jesus, who being in the form of God, counted it not a prize to be on an
equality with God." And Paul[6] of Samosata has fallen, and Marcellus,
and Sabellius. For he says, "Being in the form of God." If "in the
form" how sayest thou, O wicked one, that He took His origin from Mary,
and was not before? and how dost thou say that He was an energy? For it
is written, "The form of God took the form of a servant." "The form of
a servant," is it the energy of a servant, or the nature of a servant?
By all means, I fancy, the nature of a servant. Thus too the form of
God, is the nature of God, and therefore not an energy. Behold also
Marcellus of Galatia, Sophronius and Photinus have fallen.
Behold Sabellius too. It is written, "He counted it
not a prize to be on an equality with God." Now equality is not
predicated, where there is but one person, for that which is equal hath
somewhat to which it is equal. Seest thou not the substance of two
Persons, and not empty names without things? Hearest thou not the
eternal pre-existence of the Only-begotten?
Lastly, What shall we say against Arius,[7] who
asserts the Son is of a different substance? Tell me now, what means,
"He took the form of a servant"? It means, He became man. Wherefore
"being in the form of God," He was God. For one "form" and another
"form" is named; if the one be true, the other is also. "The form of a
servant" means, Man by nature, wherefore "the form of God" means, God
by nature. And he not only bears record of this, but of His equality
too, as John also doth, that he is no way inferior to the Father, for
he saith, "He thought it not a thing to seize,[8] to be equal with
God." Now what is their wise reasoning? Nay, say they, he proves the
very contrary; for he says, that," being in the form of God, He seized
not equality with God." How if He were God, how was He able "to seize
upon it"? and is not this without meaning? Who would say that one,
being a man, seized not on being a man? for how would any one seize on
that which he is? No, say they, but he means that being a little God,
He seized not upon being equal to the great God, Who was greater than
He. Is there a great and a little God? And do ye bring in the doctrines
of the Greeks upon those of the Church? With them there is a great and
a little God. If it be so with you, I know not. For you will find it
nowhere in the Scriptures: there you will find a great God throughout,
a little one nowhere. If He were little, how would he also be God? If
man is not little and great, but one nature, and if that which is not
of this one nature is not man, how can there be a little God and a
great one?
He who is not of that nature is not God. For He is
everywhere called great in Scripture; "Great is the Lord, and highly to
be praised." (Ps. xlviii. 1.) This is said of the Son also, for it
always calls Him Lord. "Thou art great, and doest wondrous things. Thou
art God alone." (Ps. lxxxvi. 10.) And again, "Great is our Lord, and
great is His power, and of His greatness there is no end." (Ps. cxlv.
3.)
But the Son, he says, is little. But it is thou that
sayest this, for the Scripture says the contrary: as of the Father, so
it speaks of the Son; for listen to Paul, saying, "Looking for the
blessed hope, and appearing of the glory of our great God." (Tit. ii.
13.) But can he have said "appearing" of the Father? Nay, that he may
the more convince you, he has added with reference to the appearing "of
the great God." Is it then not said of the Father? By no means. For the
sequel suffers it not which says, "The appearing of our great God and
Saviour Jesus Christ."[9] See, the Son is great also. How then speakest
thou of small and great?
Listen to the Prophet too, calling him "The
Messenger[10] of great counsel." (Isa. ix. 6.) "The Messenger of great
counsel," is He not great
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Himself? "The mighty God," is He small and not great? What mean then
these shameless and reckless men when they say, that being little He is
a God? I repeat ofttimes what they say, that ye may the more avoid
them. He being a lesser God seized not for Himself to be like the
greater God ! Tell me now (but think not that these words are mine), if
he were little, as they say, and far inferior to the Father in power,
how could He possibly have seized to Himself equality with God? For an
inferior nature could not seize for himself admission into that which
is great; for example, a man could not seize on becoming equal to an
angel in nature; a horse could not, though he wished it, seize on being
equal to a man in nature. But besides all that, I will say this too.
What does Paul wish to establish by this example? Surely, to lead the
Philippians to humility. To what purpose then did he bring forward this
example? For no one who would exhort to humility speaks thus; "Be thou
humble, and think less of thyself than of thine equals in honor, for
such an one who is a slave has not risen against his master; do thou
imitate him." This, any one would say, is not humility, but
arrogance.[1] Learn ye what humility is, ye who have a devilish pride!
What then is humility? To be lowly minded. And he is lowly minded who
humbles himself, not he who is lowly by necessity. To explain what I
say; and do ye attend; he who is lowly minded, when he has it in his
power to be high minded, is humble, but he who is so because he is not
able to be high minded, is no longer humble. For instance, If a King
subjects himself to his own officer, he is humble, for he descends from
his high estate; but if an officer does so, he will not be lowly
minded; for how? he has not humbled himself from any high estate. It is
not possible to show humble-mindedness except it be in our power to do
otherwise. For if it is necessary for us to be humble even against our
will, that excellency comes not from the spirit or the will, but from
necessity. This virtue is called humble-mindedness, because it is the
humbling of the mind.
If he who has it not in his power to snatch at
another's goods, continues in the possession of his own; should we
praise him, think you, for his justice? I trow not, and why? The praise
of free choice is taken away by the necessity. If he, who has it not in
his power to usurp and be a king, remains a private citizen, should we
praise him for his quietness? I trow not. The same rule applies here.
For praise, O ye most senseless ones, is not given for abstaining from
these things, but for the performance of good deeds; for the former is
free indeed from blame, but partakes not yet of praise, while eulogy of
the other is meet. Observe accordingly that Christ gives praise on this
principle, when He says, "Come, ye blessed of My Father, inherit the
kingdom prepared for you from the foundation of the world. For I was an
hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink."
(Matt. xxv. 34, 35.) He did not say, Because ye have not been covetous,
because ye have not robbed; these are slight things; but because "ye
saw Me an hungered, and fed Me." Who ever praised either his friends or
his enemies in this sort? No one ever praised even Paul. Why say Paul?
no one ever praised even a common man, as thou dost praise Christ,
because he did not take that rule which was not his due. To admire for
such things as this, is to give evidence of much evil. And why? because
with evil men this is a matter of praise, as of one that stealeth, if
he steal no more; but it is otherwise among good men. (Eph. iv. 28.)
Because a man has not seized on a rule and an honor which was not his
due, is he praiseworthy? What folly is this?
Attend, I entreat you, for the reasoning is long.
Again, who would ever exhort to humility from such grounds as this?
Examples ought to be much greater than the subject, to which we are
exhorting, for no one will be moved by what is foreign to the subject,
For instance, when Christ would lead us to do good to our enemies, He
brought a great example, even that of His Father, "For He maketh His
sun to rise on the evil and the good, and sendeth rain on the just and
the unjust." (Matt. v. 45.) When He would lead to endurance of wrong He
brought an example, "Learn of Me, for I am meek and lowly in heart."
(Matt. xi. 29.) And again, "If I your Lord and Master do these things,
how much more should ye"? (John xiii. 14.) Seest thou how these
examples are not distant,[2] for there is no need they should be so
distant, for indeed we also do these things, especially as in this case
the example is not even near. And how? If He be a servant, He is
inferior, and subject to Him that is greater; but this is not lowliness
of mind. It was requisite to show the contrary, namely, that the
greater person subjected himself to the lesser. But since he found not
this distinction in the case of God, between greater and lesser, he
made at least an equality. Now if the Son were inferior, this were not
a sufficient example to lead us to humility. And why? because it is not
humility, for the lesser not to rise against the greater, not to snatch
at rule, and to be "obedient unto death."
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Again, consider what he says after the example, "In
lowliness of mind, each counting other better than themselves." (Phil.
ii. 3.) He says, "counting," for as ye are one in substance, and in the
honor which cometh of God, it follows that the matter is one of
estimation. Now in the case of those who are greater and lesser, he
would not have said "counting," but honor them that are better than
yourselves, as he says in another place, "Obey them that have the rule
over you, and submit to them." (Heb. xiii. 17.) In that instance
subjection is the result of the nature of the case, in this of our own
judgment. "In lowliness of mind," he says, "each counting other better
than themselves," as Christ also did.
Thus are their explanations overthrown. It remains
that I speak of our own after I have first spoken of theirs summarily.
When exhorting to lowliness of mind, Paul would never have brought
forward a lesser one, as obedient to a greater. If he were exhorting
servants to obey their masters, he might have done so with propriety,
but when exhorting the free to obey the free, to what purpose could he
bring forward the subjection of a servant to a master? of a lesser to a
greater? He says not, "Let the lesser be subject to the greater," but
ye who are of equal honor with each other be ye subject, "each counting
other better than themselves." Why then did he not bring forward even
the obedience of the wife, and say, As the wife obeys her husband, so
do ye also obey. Now if he did not bring forward that state in which
there is equality and liberty, since in that the subjection is but
slight, how much less would he have brought forward the subjection of a
slave? I said above, that no one so praises a man for abstaining from
evil, nor even mentions him at all; no one who desires to praise a man
for continence would say, he has not committed adultery, but, he has
abstained from his own wife; for we do not consider abstinence from
evil as a matter of praise at all, it would be ridiculous.
I said that the "form of a servant" was a true form,
and nothing less. Therefore "the form of God" also is perfect, and no
less. Why says he not, "being made in the form of God," but "being in
the form of God"? This is the same as the saying, "I am that I am."
(Ex. iii. 14.) Form" implies unchangeableness, so far as it is form. It
is not possible that things of one substance should have the form of
another, as no man has the form of an angel, neither has a beast
the form of a man. How then should the Son?
Now in our own case, since we men are of a
compound nature, form pertains to the body, but in the case of a
simple and altogether uncompounded nature it is of the substance. But
if thou contendest that he speaks not of the Father, because the word
is used without the article, in many places this is meant, though the
word be used without the article. Why say I, in many places? for
in this very place he says, "He counted it not a prize to be on an
equality with God," using the word without the article, though speaking
of God the Father.
I would add our own explanation, but I fear that I
shall overwhelm your minds. Meanwhile remember what has been said for
their refutation; meanwhile let us root out the thorns, and then we
will scatter the good seed after that the thorns have been rooted out,
and a little rest has been given to the land; that when rid of all the
evil thence contracted, it may receive the divine seed with full virtue.
Let us give thanks to God for what has been spoken;
let us entreat Him to grant us the guarding and safe keeping thereof,
that both we and ye may rejoice, and the heretics may be put to shame.
Let us beseech Him to open our mouth for what follows, that we may with
the same earnestness lay down our own views. Let us supplicate Him to
vouchsafe us a life worthy of the faith, that we may live to His glory,
and that His name may not be blasphemed through us. For, "woe unto
you," it is written, "through whom the name of God is blasphemed."
(Isa. lii. 5, LXX. nearly.) For if, when we have a son, (and what is
there more our own than a son,) if therefore when we have a son, and
are blasphemed through him, we publicly renounce him, turn away from
him, and will not receive him; how much more will God, when He has
ungrateful servants who blaspheme and insult Him, turn away from them
and hate them? And who will take up him whom God hates and turns away
from, but the Devil and the demons? And whomsoever the demons take,
what hope of salvation is left for him? what consolation in life?
As long as we are in the hand of God, "no one is
able to pluck us out" (John x. 28), for that hand is strong; but when
we fall away from that hand and that help, then are we lost, then are
we exposed, ready to be snatched away, as a "bowing wall, and a
tottering fence" (Ps. lxii. 3); when the wall is weak, it will be easy
for all to surmount. Think not this which I am about to say refers to
Jerusalem alone, but to all men. And what was spoken of Jerusalem? "Now
will I sing to my well-beloved a song of my beloved touching His
vineyard. My well-beloved hath a vineyard in a very fruitful hill, and
I made a fence about it, and surrounded it with a dike, and planted it
with the vine of Sorech, and built a tower in the midst of it, and also
dug a wine press in it, and I looked that it should bring forth grapes,
and it brought forth
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thorns. And now, O men of Judah and inhabitants of Jerusalem, judge
between Me and My vineyard. What should have been done to My vineyard,
that I have not done to it? Wherefore, when I looked that it should
bring forth grapes, brought it forth thorns? Now therefore I will tell
you what I will do to My vineyard: I will take away the hedge thereof,
and it shall be for a prey, and I will break down the wall thereof, and
it shall be trodden down. And I will leave My vineyard, and it shall
not be pruned or digged, but thorns shall come up upon it, as upon a
desert land. I will also command the clouds, that they rain no rain
upon it. For the vineyard of the Lord of Sabaoth is the house of
Israel, and the men of Judah His pleasant plant. I looked that it
should do judgment, but it did iniquity, and a cry instead of
righteousness." (Isa. v. 1-7, LXX.) This is spoken also of every soul.
For when God who loveth man hath done all that is needful and man then
bringeth forth thorns instead of grapes, He will take away the fence,
and break down the wall, and we shall be for a prey. For hear what
another prophet speaks in his lamentations: "Why hast thou broken down
her fences, so that all they which pass by the way do pluck her? The
boar out of the wood doth ravage it, and the wild beasts of the field
feed on it." (Ps. lxxx. 12, 13.) In the former place He speaks of the
Mede and the Babylonian, here nought is said of them, but "the boar,"
and "the solitary beast" is the Devil and all his host, because of the
ferocity and impurity of his disposition. For when it would show us his
rapacity, it saith, "As a roaring lion he walketh about, seeking whom
he may devour" (1 Pet. v. 8): when his poisonous, his deadly, his
destructive nature, it calleth him a snake, and a scorpion; "For
tread," saith He, "upon serpents and scorpions, and upon all the power
of the enemy" (Luke x. 19): when it would represent his strength as
well as his venom, it calleth him a dragon; as when it says, This
dragon "whom thou hast formed to take his pastime therein." (Ps. civ.
26.) Scripture everywhere calleth him a dragon, and a crooked serpent,
and an adder (Ps. lxxiv. 13, 14); he is a beast of many folds, and
varied in his devices, and his strength is great, he moves all things,
he disturbs all things, he turns all things up and down. (Isa. xxvii.
1; li. 9; Ezek. xxix. 3; xxxii. 2.) But fear not, neither be afraid;
watch only, and he will be as a sparrow; "for," saith He, "tread upon
serpents and scorpions." If we will, He causes him to be trodden down
under our feet.
See now what scorn is it, yea, what misery, to see
him standing over our heads, who has been given to us to tread down.
And whence is this? it is of ourselves. If we choose, he becomes great;
and if we choose, he becomes of small power. If we take heed to
ourselves, and take up our stand with Him who is our King, he draws
himself in, and will be no better than a little child in his warfare
against us. Whensoever we stand apart from Him, he puffeth himself up
greatly, he uttereth terrible sounds, he grindeth his teeth, because he
finds us without our greatest help. For he will not approach to us,
except God permit him; for if he dared not to enter into the herd of
swine, except by God's permission, how much less into men's souls. But
God does permit him, either chastening or punishing us, or making us
more approved, as in the case of Job. Seest thou that he came not to
him, neither dared to be near him, but trembled and quaked? Why speak I
of Job? When he leaped upon Judas, he dared not to seize on him wholly,
and to enter into him, until Christ had severed him from the sacred
band. He attacked him indeed from without, but he dared not enter in,
but when he saw him cut off from that holy flock, he leaped upon him
with more than wolfish vehemence, and left him not till he had slain
him with a double death.
These things are written for our admonition. What
gain have we from knowing that one of the twelve was a traitor? what
profit? what advantage? Much. For, when we know whence it was that he
arrived at this deadly counsel, we are on our guard that we too suffer
not the like. Whence came he to this? From the love of money. He was a
thief. For thirty pieces of silver he betrayed his Lord. So drunken was
he with the passion, he betrayed the Lord of the world for thirty
pieces of silver. What can be worse than this madness? Him to whom
nothing is equivalent, nothing is equal, "before whom the nations are
as nothing" (Isa. xl. 15), Him did he betray for thirty pieces of
silver. A grievous tyrant indeed is the love of gold, and terrible in
putting the soul beside itself. A man is not so beside himself through
drunkenness[1] as through love of money, not so much from madness and
insanity as from love of money.
For tell me, why didst thou betray Him? He called
thee, when a man unmarked and unknown. He made thee one of the twelve,
He gave thee a share in His teaching, He promised thee ten thousand
good things, He caused thee to work wonders, thou wert sharer of the
same table, the same journeys, the same company, the same intercourse,
as the rest. And were not these things sufficient to restrain thee? For
what reason didst thou betray Him? What hadst thou to charge Him with,
O wicked one? Rather, what good didst thou not receive at His hands? He
knew thy mind, and ceased
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not to do His part. He often said, "One of you shall betray Me." (Matt.
xxvi. 21.) He often marked thee, and yet spared thee, and though He
knew thee to be such an one, yet cast thee not out of the band. He
still bore with thee, He still honored thee, and loved thee, as a true
disciple, and as one of the twelve, and last of all (oh, for thy
vileness!), He took a towel, and with His own unsullied hands He washed
thy polluted feet, and even this did not keep thee back. Thou didst
steal the things of the poor, and that thou mightest not go on to
greater sin, He bore this too. Nothing persuaded thee. Hadst thou been
a beast, or a stone, wouldest thou not have been changed by these
kindnesses towards thee, by these wonders, by these teachings? Though
thou wast thus brutalized, yet still He called thee, and by wondrous
works He drew thee, thou wast more senseless than a stone, to Himself.
Yet for none of these things didst thou become better.
Ye wonder perhaps at such folly of the traitor;
dread therefore that which wounded him. He became such from avarice,
from the love of money. Cut out this passion, for to these diseases
does it give birth; it makes us impious, and causes[1] us to be
ignorant of God, though we have received ten thousand benefits at His
hands. Cut it out, I entreat you, it is no common disease, it knoweth
how to give birth to a thousand destructive deaths. We have seen his
tragedy. Let us fear lest we too fall into the same snares. For this is
it written, that we too should not suffer the same things. Hence did
all the Evangelists relate it, that they might restrain us. Flee then
far from it. Covetousness consisteth not alone in the love of much
money, but in loving money at all. It is grievous avarice to desire
more than we need. Was it talents of gold that persuaded the traitor?
For thirty pieces of silver he betrayed his Lord. Do ye not remember
what I said before, that covetousness is not shown in receiving much,
but rather in receiving little things? See how great a crime he
committed for a little gold, rather not for gold, but for pieces of
silver.
It cannot, it cannot be that an avaricious man
should ever see the face of Christ! This is one of the things which are
impossible. It is a root of evils, and if he that possesses one evil
thing, falls from that glory, where shall he stand who bears with him
the root? He who is the servant of money cannot be a true servant of
Christ. Christ Himself hath declared that the thing is impossible. "Ye
cannot," He says, "serve God and Mammon," and, "No man can serve two
masters" (Matt. vi. 24), for they lay upon us contrary orders. Christ
says, "Spare the poor"; Mammon says, "Even from the naked[2] strip off
the things they have." Christ says, "Empty thyself of what thou hast";
Mammon says, "Take also what thou hast not." Seest thou the opposition,
seest thou the strife? How is it that a man cannot easily obey both,
but must despise one? Nay, does it need proof? How so? Do we not see in
very deed, that Christ is despised, and Mammon honored? Perceive ye not
how that the very words are painful? How much more then the thing
itself? But it does not appear so painful in reality, because we are
possessed with the disease. Now if the soul be but a little cleansed of
the disease, as long as it remains here, it can judge right; but when
it departs elsewhere, and is seized by the fever, and is engaged in the
pleasure of the thing, it hath not its perception clear, it hath not
its tribunal uncorrupt. Christ says, "Whosoever he be of you that
renounceth not all that he hath, he cannot be My disciple" (Luke xiv.
33); Mammon says, "Take the bread from the hungry." Christ says, "Cover
the naked" (Isa. lviii. 7); the other says, "Strip the naked." Christ
says, "Thou shalt not hide thyself from thine own flesh," (Isa. lviii.
7) and those of thine own house;[3] Mammon says,[4] "Thou shall not
pity those of thine own seed; though thou seest thy mother or thy
father in want, despise them." Why say I father or mother? "Even thine
own soul," he says, "destroy it also." And he is obeyed! Alas! he who
commands us cruel, and mad, and brutal things, is listened to rather
than He who bids us gentle and healthful things! For this is hell
appointed; for this, fire; for this, a river of fire; for this, a worm
that dieth not.
I know that many hear me say these things with pain,
and indeed it is not without pain I say them. But why need I say these
things? I could wish the things concerning the kingdom to be ever my
discourse, of the rest, of the waters of rest, of the green pastures,
as the Scripture says, "He maketh me to lie down in green pastures, He
leadeth me beside the still waters" (Ps. xxiii. 2), there He maketh me
to dwell. I could wish to speak of the place, whence "sorrow and
sighing shall flee away." (Isa. li. 11.)
I could wish to discourse of the pleasures of being
with Christ, though they pass all expression and all understanding. Yet
would I speak of these things according to my power. But what shall I
do? it is not possible to speak concerning a kingdom[5] to one that is
diseased and in fever; then we must needs speak of health.
212
It is not possible to speak of honor to one that is brought to trial,
for at that time his desire is that he be freed from judgment, and
penalty, and punishment. If this be not effected, how shall the other
be? It is for this cause that I am continually speaking of these
things, that we may the sooner pass over to those other. For this cause
does God threaten hell, that none may fall into hell, that we all may
obtain the kingdom; for this cause we too make mention continually of
hell, that we may thrust you onward towards the kingdom, that when we
have softened your minds by fear, we may bring you to act worthily of
the kingdom. Be not then displeased at the heaviness of our words, for
the heaviness of these words lightens our souls from sin.[1] Iron is
heavy, and the hammer is heavy, but it forms vessels fit for use, both
of gold and silver, and straightens things which are crooked i and if
it were not heavy, it would have no power to straighten the distorted
substance. Thus too our heavy speech has power to bring the soul into
its proper tone. Let us not then flee from heaviness of speech, nor the
strokes it gives; the stroke is nor given that it may break in pieces
or tear the soul, but to straighten it. We know how we strike,
how by the grace of God we inflict the stroke, so as not to crush the
vessel, but to polish it, to render it straight, and meet for the
Master's use, to offer it glittering in soundness, skillfully wrought
against that Day of the river of fire, to offer it having no need of
that burning pile. For if we expose not ourselves to fire here, we must
needs be burned there, it cannot be otherwise; "For the day of
the Lord is revealed by fire." (1 Cor. iii. 13.) Better is it
that ye be burned for a little space by our words, than for ever in
that flame. That this will indeed be so, is plain, and I have ofttimes
given you reasons[3] which cannot be gain-said. We ought truly to be
persuaded from the Scriptures, but forasmuch as some are contentious,
we have also brought forward many arguments from reason. Nothing
binders that I now mention them, and what were they? God is just. We
all acknowledge this, both Greeks and Jews, and Heretics, and
Christians. But many sinners have had their departure without
punishment, many righteous men have had their departure after suffering
ten thousand grievous things. If then God be just, where will He reward
their good to the one, and their punishment to the other, if there be
no hell, if there be no resurrection? This reason then do ye constantly
repeat[4] to them and to yourselves, and it will not suffer you to
disbelieve the resurrection, and whoso disbelieves not the resurrection
will take care to live with all heed so as to obtain eternal happiness,
of which may we all be counted worthy, by the grace and lovingkindness
of our Lord Jesus Christ, with whom, &c.
HOMILY VII.
PHILIPPIANS ii. 5-11.
"Have this mind in you which was also in Christ Jesus: who, being in
the form of God, counted it not a prize to be on an equality with God;
but emptied Himself, taking upon Him the form of a servant, being made
in the likeness of men: and being found in fashion as a man, He humbled
Himself, becoming obedient unto death, yea, the death of the cross.
Wherefore also God highly exalted Him, and gave Him the Name which is
above every name: that in the Name of Jesus every knee should bow, of
things in heaven, and things on earth, and things under the earth; and
that every tongue should confess that Jesus Christ is Lord, to the
glory of God the Father."
I HAVE stated the views of[2] the heretics. It is
befitting that I now speak of what is our own. They say that the words,
"He counted it not a prize," are of wrongfully seizing.[5] We have
proved, that this is altogether vapid and impertinent, for no man would
exhort another to humility on such grounds, nor in this sort does he
praise God, or even man. What is it then, beloved? Give heed to what I
now say. Since many men think, that, when they are lowly, they are
deprived of their proper right, and debased, Paul, to take away this
fear, and to show that we must not be affected thus, says that God, the
only begotten, who was in the form of God, who was no whit inferior to
the Father, who was equal to Him, "counted it not a prize to be on an
equality with God."
Now learn what this meaneth. Whatsoever a man robs,
and takes contrary to his right, he
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dares not lay aside, from fear lest it perish, and fall from his
possession, but he keeps hold of it continually. He who possesses some
dignity which is natural to him, fears not to descend from that
dignity, being assured that nothing of this sort will happen to him. As
for example, Absalom usurped the government, and dared not afterwards
to lay it aside. We will go to another example, but if example cannot
present the whole matter to you, take it not amiss, for this is the
nature of examples, they leave the greater part for the imagination to
reason out. A man rebels against his sovereign, and usurps the kingdom:
he dares not lay aside and hide the matter, for if he once hide it,
straightway it is gone. Let us also take another example; if a man
takes anything violently, he keeps firm hold of it continually, for if
he lay it down, he straightway loses it. And generally speaking, they
who have aught by rapine are afraid to lay it by, or hide it, or not to
keep constantly in that state which they have assumed. Not so they, who
have possessions not procured by rapine, as Man, who possesses the
dignity of being a reasonable being. But here examples fail me, for
there is no natural preèminence amongst us, for no good thing is
naturally our own; but they are inherent in the nature of God. What
does one say then? That the Son of God feared not to descend from His
right, for He thought not Deity a prize seized. He was not afraid that
any would strip Him of that nature or that right, Wherefore He laid
it[1] aside, being confident that He should take it up again. He hid
it, knowing that He was not made inferior by so doing. For this cause,
Paul says not, "He seized not," but," He counted it not a prize" ; He
possessed not that estate by seizure, but it was natural, not
conferred,[2] it was enduring and safe. Wherefore he refused not to
take the form of an inferior.[3] The tyrant fears to lay aside the
purple robe in war, while the king does it with much safety. Why so?
because he holds his power not as a matter of seizure. He did not
refuse to lay it aside, as one who had usurped it, but since He had it
as His own by nature, since it could never be parted from Him, He hid
it.
This equality with God He had not by seizure, but as
his own by nature. Wherefore "He emptied Himself." Where be they who
affirm, that He underwent constraint, that He was
subjected? Scripture says, "He emptied Himself, He humbled Himself, and
became obedient unto death." How did He empty Himself? By taking "the
form of a servant, being made in the likeness of men, and being found
in fashion as a man." It is written, "He emptied Himself" in reference
to the text, "each counting other better than himself." Since had He
been subjected, had He not chosen it of His own accord, and of His own
free will, it would not have been an act of humility. For if He knew
not that so it must be, He would have been imperfect. If, not knowing
it, He had waited for the time of action, then would He not have known
the season. But if He both knew that so it must be, and when it must
be, wherefore should He submit to be subjected? To show, they say, the
superiority of the Father. But this shows not the superiority of the
Father, but His own inferiority. For is not the name of the Father
sufficient to show the priority of the Father? For apart from Him, the
son has all the same things. For this honor is not capable of passing
from the Father to the Son.
What then say the heretics? See, say they, He did
not become man. The Marcionites, I mean.[4] But why? He was "made in
the likeness of man." But how can one be "made in the likeness of men"?
by putting on a shadow? But this is a phantom, and no longer the
likeness of a man, for the likeness of a man is another man. And what
wilt thou answer to John, when he says, "The Word became flesh"? (John
i. 14.) But this same blessed one himself also says in another place,
"in the likeness of sinful flesh." (Rom. viii. 3.)
"And being found in fashion as a man." See, they
say, both" in fashion," and "as a man." To be as a man, and to be a man
in fashion, is not to be a man indeed. To be a man in fashion is not to
be a man by nature. See with what ingenuousness I lay down what our
enemies say, for that is a brilliant victory, and amply gained, when we
do not conceal what seem to be their strong points. For this is deceit
rather than victory. What then do they say? let me repeat their
argument. To be a man in fashion is not to be a man by nature; and to
be as a man, and in the fashion of a man, this is not to be a man. So
then to take the form of a servant, is not to take the form[5] of a
servant. Here then is an inconsistency; and wherefore do you not first
of all solve this difficulty? For as you think that this contradicts
us, so do we say that the other contradicts you. He says not, "as the
form of a servant," nor "in the likeness of the form of a servant," nor
"in the fashion of the form of a servant," but "He took the form of a
servant." What then is this? for there is a contradiction. There is no
contradiction. God forbid! it is a cold and ridiculous argument of
theirs. He
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took, say they, the form of a servant, when He girded Himself with a
towel, and washed the feet of His disciples. Is this the form of a
servant? Nay, this is not the form, but the work of a servant. It is
one thing that there should be the work of a servant, and another to
take the form of a servant. Why did he not say, He did the work of a
servant, which were clearer? But nowhere in Scripture is "form" put for
"work," for the difference is great: the one is the result of nature,
the other of action. In common speaking, too, we never use "form" for
"work." Besides, according to them, He did not even take the work of a
servant, nor even gird Himself. For if all was a mere shadow,[1] there
was no reality. If He had not real hands, how did He wash their feet?
If He had not real loins, how did He gird Himself with a towel? and
what kind of garments did he take? for Scripture says, "He took His
garments." (John xiii. 12.) So then not even the work is found to have
really taken place, but it was all a deception, nor did He even wash
the disciples. For if that incorporeal nature did not appear, it[2] was
not in a body. Who then washed the disciples' feet?
Again, what in opposition to Paul of Samosata? for
what did he affirm? The very same. But it is no emptying of Himself,
that one who is of human nature, and a mere man, should wash his
fellow-servants. For what we said against the Arians, we must repeat
against these too, for they differ not from one another, save by a
little space of time; both the one and the other affirm the Son of God
to be a creature. What then shall we say to them? If He being a man
washed man, He emptied not, He humbled not Himself. If He being a man
seized not on being equal with God, He is not deserving of praise. That
God should become man, is great, unspeakable, inexpressible humility;
but what humility is there in that one, who was a man should do the
works of men? And where is the work of God ever called "the form of
God"? for if he were a mere man, and was called the form of God by
reason of His works, why do we not do the same of Peter, for he wrought
greater deeds than Christ Himself? Why say you not of Paul, that he had
the form of God? Why did not Paul give an example of himself, for he
wrought a thousand servile works, and did not even refuse to say, "For
we preach not ourselves, but Christ Jesus as Lord, and ourselves as
your servants for Jesus' sake." (2 Cor. iv. 5.) These are absurdities
and trifles! Scripture says, He "emptied Himself." How did He empty
Himself? tell me. What was His emptying? what His humiliation? was it
because He wrought wonders? This both Paul and Peter did, so that this
was not peculiar to the Son. What then means, "Being made in the
likeness of men"? He had many things belonging to us, and many He had
not; for instance, He was not born of wedlock. He did no sin. These
things had He which no man has. He was not what he seemed only, but He
was God also; He seemed to be a man, but He was not like the mass of
men. For He was like them in flesh. He means then, that He was not a
mere man. Wherefore he says, "in the likeness of men." For we indeed
are soul and body, but He was God, and soul and body, wherefore he
says, "in the likeness." For lest when you hear hat He emptied Himself,
you should think that some change, and degeneracy, and loss is here; he
says, whilst He remained what He was, He took that which He was not,
and being made flesh He remained God, in that He was the Word. (John i.
14.)
In this then He was like man, and for this cause
Paul says, "and in fashion." Not that His nature degenerated, nor that
any confusion arose, but He became man in fashion. For when He had said
that "He took the form of a servant," he made bold[3] to say this also,
seeing that the first would silence all objectors; since when he says,
"In the likeness of sinful flesh," he says not that He had not flesh,
but that that flesh sinned not, but was like to sinful flesh. Like in
what? in nature, not in sin, therefore was His like a sinful soul. As
then in the former case the term similarity was used, because He was
not equal in everything, so here also there is similarity, because He
is not equal in everything, as His not being born of wedlock, His being
without sin, His being not a mere man. And he well said "as a man," for
He was not one of the many, but "as" one of the many. The Word who was
God did not degenerate into man, nor was His substance changed, but he
appeared as a man; not to delude us with a phantom, but to instruct us
in humility. When therefore he says, "as a man," this is what He means;
since he calls Him a man elsewhere also, when he says, "there is one
God, one Mediator also between God and men, Himself man, Christ Jesus."
(1 Tim. ii. 5.)
Thus much against these heretics. I must now speak
against such as deny that He took a soul.[4] If "the form of God" is
"perfect God," then the "form of a servant" is "a perfect servant."
Again, against the Arians. Here concerning His
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divinity, we no longer find "He became," "He took," but "He emptied
Himself, taking the form of a servant, being made in the likeness of
men"; here concerning his humanity we find "He took, He became." He
became the latter, He took the latter; He was the former. Let us not
then confound nor divide the natures. There is one God, there is one
Christ, the Son of God; when I say" One," I mean a union, not a
confusion ; the one Nature did not degenerate into the other, but was
united with it.
"He humbled Himself, becoming obedient unto death,
yea, the death of the cross." See, says one, He voluntarily became
obedient; he was not equal to Him whom He obeyed. O ye obstinate ones
and unwise! This cloth not at all lower Him. For we too become obedient
to our friends, yet this has no effect. He became obedient as a Son to
His Father; He fell not thus into a servile state, but by this very act
above all others guarded his wondrous Sonship, by thus greatly honoring
the Father. He honored the Father, not that thou shouldest dishonor
Him, but that thou shouldest the rather admire Him, and learn from this
act, that He is a true Son, in honoring His Father more than all
besides. No one hath thus honored God. As was His height, such was the
correspondent humiliation which He underwent. As He is greater than
all, and no one is equal to Him, so in honoring His Father, He
surpassed all, not by necessity, nor unwillingly, but this too is part
of His excellence; yea, words fail me. Truly it is a great and
unspeakable thing, that He became a servant; that He underwent death,
is far greater; but there is something still greater, and more strange;
why? All deaths are not alike; His death scented to be the most
ignominious of all, to be full of shame, to be accursed; for it is
written, "Cursed is every one that hangeth on a tree." (Deut. xxi. 23;
Gal. iii. 13.) For this cause the Jews also eagerly desired to slay Him
in this manner, to make Him a reproach, that if no one fell away from
Him by reason of His death, yet they might from the manner of His
death. For this cause two robbers were crucified with Him, and He in
the midst, that He might share their ill repute, and that the Scripture
might be fulfilled, "And he was numbered with the transgressors." (Isa.
liii. 12.) Yet so much the more doth truth shine forth, so much the
more doth it become bright; for when His enemies plot such things
against His glory, and it yet shines forth, so much the greater does
the matter seem. Not by slaying Him, but by slaying Him in such sort
did they think to make Him abominable, to prove Him more abominable
than all men, but they availed nothing. And both the robbers also were
such impious ones, (for it was afterward that the one repented,) that,
even when on the cross, they reviled Him; neither the consciousness of
their own sins, nor their present punishment, nor their suffering the
same things themselves, restrained their madness. Wherefore the one
spake to the other, and silenced him by saying, "Dost thou not even
fear God, seeing thou art in the same condemnation?" (Luke xxiii. 40.)
So great was their wickedness. Wherefore it is written, "God also
highly exalted Him, and gave Him the Name which is above every name."
When the blessed Paul hath made mention of the flesh, he fearlessly
speaks of all His humiliation. For until he had mentioned that He took
the form of a servant, and while he was speaking of His Divinity,
behold how loftily he doth it, (loftily, I say, according to his power;
for he speaks not according to His own worthiness, seeing that he is
not able). "Being in the form of God, He counted it not a prize to be
equal with God." But when he had said, that He became Man, henceforth
he fearlessly discourseth of His low estate, being confident that the
mention of His low estate would not harm His Divinity, since His flesh
admitted this.
Ver. 9-11. "Wherefore also God highly exalted Him,
and gave Him the Name which is above every name: that in 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, to the glory of God the Father." Let us say
against the heretics, If this is spoken of one who was not incarnate,
if of God the Word, how did He highly exalt Him? Was it as if He gave
Him something more than He had before? He would then have been
imperfect in this point, and would have been made perfect for our
sakes. For if He had not done good deeds to us, He would not have
obtained that honor! "And gave Him the Name." See, He had not even a
name, as you say! But how, if He received it as His due, is He found
here to have received it by grace, and as a gift? And that "the Name
which is above every name": and of what kind, let us see, is the Name?
"That at the Name of Jesus," saith He, "every knee should bow." They
(the heretics) explain name by glory. This glory then is above all
glory, and this glory is in short that all worship Him! But ye hold
yourselves far off from the greatness of God, who think that ye know
God, as He knoweth Himself, and from this it is plain, how far off ye
are from right thoughts of God. And this is plain from hence. Is this,
tell me, glory? Therefore before men were created before the
angels or the archangels, He was not in glory. If this be the glory
which is above every glory, for this is the name that is "above every
name,") though He were in glory before, yet
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was He in glory inferior to this. It was for this then that He made the
things that are, that He might be raised to glory, not from His own
goodness, but because He required glory from us! See ye not their
folly? see ye not their impiety?
Now if they had said this of Him that was incarnate,
there had been reason, for God the Word allows that this be said of His
flesh. It touches not His divine nature, but has to do altogether with
the dispensation. What means "of things in heaven, and things in the
earth, and things under the earth "? It means the whole world, and
angels, and men, and demons; or that both the just and the living and
sinners,
"And every tongue," should "confess that Jesus
Christ is Lord, to the glory of God the Father." That is, that all
should say so; and this is glory to the Father. Seest thou how wherever
the Son is glorified, the Father is also glorified? Thus too when the
Son is dishonored, the Father is dishonored also. If this be so with
us, where the difference is great between fathers and sons, much more
in respect of God, where there is no difference, doth honor and insult
pass on to Him. If the world be subjected to the Son, this is glory to
the Father. And so when we say that He is perfect, wanting nothing, and
not inferior to the Father, this is glory to the Father, that he begat
such a one. This is a great proof of His power also, and goodness, and
wisdom, that He begat one no whit inferior, neither in wisdom nor in
goodness. When I say that He is wise as the Father, and no whit
inferior, this is a proof of the great wisdom of the Father; when I say
that He is powerful as the Father, this is a proof of the Father's
power. When I say that He is good as the Father, this is the greatest
evidence of His goodness, that He begat such (a Son), in no whir less
or inferior to Himself. When I say that He begat Him not inferior in
substance but equal, and not of another substance, in this I again
wonder at God, His power, and goodness, and wisdom, that He hath
manifested to us another, of Himself, such as Himself, except in His
not being the Father. Thus whatsoever great things I say of the Son,
pass on to the Father. Now if this small and light matter (for it is
but a light thing to God's glory that the world should worship Him) is
to the glory of God, how much more so are all those other things?
Let us then believe to His glory, let us live to His
glory, for one is no use without the other; when we glorify Him
rightly, but live not rightly, then do we especially insult Him,
because we are enrolled under Him as a Master and Teacher, and yet
despise Him, and stand in no dread of that fearful judgment seat. It is
no wonder that the heathen live impurely; this merits not such
condemnation. But that Christians, who partake in such great mysteries,
who enjoy so great glory, that they should live thus impurely, this is
worst of all, and unbearable. For tell me; He was obedient to the
uttermost, wherefore He received the honor which is on high. He became
a servant, wherefore He is Lord of all, both of Angels, and of all
other. Let us too not suppose then that we descend from what is our
due, when we humble ourselves. For thus may we be more highly exalted;
and with reason; then do we especially become admirable. For that the
lofty man is really low, and that the lowly man is exalted, the
sentence of Christ sufficiently declares. Let us however examine the
matter itself. What is it to be humbled? Is it not to be blamed, to be
accused, and calumniated? What is it to be exalted? It is to be
honored, to be praised, to be glorified. Well. Let us see how the
matter is. Satan was an angel, he exalted himself. What then? was he
not humbled beyond all other? has he not the earth as his place? is he
not condemned and accused by all? Paul was a man, and humbled himself.
What then? is he not admired? is he not praised? is he not lauded? is
he not the friend of Christ? Wrought he not greater things than Christ?
did he not ofttimes command the devil as a captive slave? did he not
carry him about as an executioner?[1] did he not hold him up to scorn?
held he not his head bruised under his feet? did he not with much
boldness beg of God that others too might do the same? Why am I saying?
Absalom exalted himself, David humbled himself; which of the twain was
raised up, which became glorious? For what could be a more evident
proof of humility than these words which that blessed Prophet spoke of
Shimei, "Let him curse, for the Lord hath bidden him." (2 Sam. xvi.
11.) And if you please, we will examine the very cases themselves.[2]
The Publican humbled himself, although the case can hardly be called
humility; but how? He answered in a right-minded manner. The Pharisee
exalted himself. What then? let us also examine the matters. Let there
be two men, both rich, and highly honored, and elevated by wisdom and
power, and other worldly advantages; then let one of them seek honor
from all, let him be angry if he receive it not, let him require more
than is due and exalt himself; let the other despise the whole matter,
bear himself unkindly towards no one on this account, and evade honor
when offered to him. For it is not possible to obtain
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glory any other way than by fleeing from glory, for as long as we
pursue it, it flies from us, but when we flee from it, then it pursues
us. If thou wouldest be glorious, do not desire glory. If thou wouldest
be lofty, do not make thyself lofty. And further, all honor him who
does not grasp at honor, but spurn him who seeks it. For the human race
somehow or other is fond of contention, and leans to contrary feeling.
Let us therefore despise glory, for thus we shall be enabled to become
lowly, or rather to become exalted. Exalt not thyself, that thou mayest
be exalted by another; he that is exalted by himself is not exalted by
others, he who is humbled by himself is not humbled by others.
Haughtiness is a great evil, it is better to be a fool than haughty;
for in the one case, the folly is only a perversion of intellect, but
in the other case it is still worse, and is folly joined with madness:
the fool is an evil to himself; but the haughty man is a plague to
others too. This misery comes of senselessness. One cannot be
haughty-minded without being a fool; and he that is brimfull of folly
is haughty.
Listen to the Wise Man, who says, "I saw a man wise
in his own conceit; there is more hope of a fool than of him." (Prov.
xxvi. 12.) Seest thou how it was not without reason I said that the
evil of which I am speaking is worse than that of folly, for it is
written, "There is more hope of a fool than of him"? Wherefore, Paul
too said, "Be not wise in your own conceits." (Rom. xii. 16.) Tell me
what description of bodies do we say are in good health, those which
are much inflated, and are inwardly full of much air and water, or
those which are kept low, and have their surface such as marks
restraint? It is manifest that we should choose the latter. So, too
with the soul, that which is puffed up has a worse disease than dropsy,
whilst that which is under restraint is freed from all evil. How great
then are the good things which lowliness of mind bringeth to us! What
wouldest thou have? Forbearance? freedom from anger? love to our
fellow-men? soberness? attentiveness? All these good things spring from
lowly-mindedness, and their contraries from haughtiness: the haughty
man must needs be also insolent, a brawler, wrathful, bitter, sullen, a
beast rather than a man. Art thou strong, and proud thereat? Thou
shouldest rather be humble on this account. Why art thou proud for a
thing of nought? For even a lion is bolder than thou, a wild boar is
stronger, and thou art not even as a fly in comparison with them.
Robbers too, and violaters of tombs, and gladiators, and even thine own
slaves, and those perchance who are more stupid still, are stronger
than thou. Is this then a fit subject for praise? Art thou proud of
such a matter? Bury thyself for shame!
But art thou handsome and beautiful? This is the
boast of crows! Thou art not fairer than the peacock, as regards either
its color or its plumage; the bird beats thee in plumage, it far
surpasseth thee in its feathers and in its color. The swan too is
passing fair, and many other birds, with whom if thou art compared thou
wilt see that thou art nought. Often too worthless boys, and unmarried
girls, and harlots, and effeminate men have had this boast; is this
then a cause for haughtiness? But art thou rich? Whence so? what hast
thou? Gold, silver, precious stones! This is the boast of robbers also,
of man-slayers, of those who work in the mines. That which is the labor
of criminals becomes to thee a boast! But dost thou adorn and deck
thyself out? Well, we may see horses also decked out, and among the
Persians camels too, and as for men, all those who are about the stage.
Art thou not ashamed to boast thyself of these things, if unreasoning
animals, and slaves, and man-slayers, and effeminate, and robbers, and
violaters of tombs, share with thee? Dost thou build splendid palaces?
and what of this? Many jackdaws dwell in more splendid houses, and have
more noble retreats. Dost thou not see how many, who were mad after
money, have built houses in fields and desert places, that are retreats
for jackdaws? But art thou proud on account of thy voice. Thou canst by
no means sing with clearer and sweeter tones than the sw