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