"Paul, an Apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord." [The R.V. omits kuriouand translates: Christ Jesus our hope, tes elpidos hemon.]

1. Great and admirable is the dignity of an Apostle, and we find Paul constantly setting forth the causes of it, not as if he took the honor to himself, but as intrusted with it, and being under the necessity of so doing. For when he speaks of himself as "called," and that "by the will of God," and again elsewhere, "a necessity is laid upon me" (1 Corinthians 9:16.), and when he says, "for this I was separated," by these expressions all idea of arrogance and ambition is removed. For as he deserves the severest blame, who intrudes into an office which is not given him of God, so he who refuses, and shrinks from it when offered to him, incurs blame of another kind, that of rebellion and disobedience. Therefore Paul, in the beginning of this Epistle, thus expresses himself, "Paul, an Apostle of Jesus Christ by the commandment of God." He does not say here, "Paul called," but "by commandment." He begins in this manner, that Timothy may not feel any human infirmity from supposing that Paul addresses him on the same terms as his disciples. But where is this commandment given? We read in the Acts of the Apostles: "The Spirit said, Separate me Paul and Barnabas." (Acts 13:2.) And everywhere in his writings Paul adds the name of Apostle, to instruct his hearers not to consider the doctrines he delivered as proceeding from man. For an Apostle [1087] can say nothing of his own, and by calling himself an Apostle, he at once refers his hearers to Him that sent him. In all his Epistles therefore he begins by assuming this title, thus giving authority to his words, as here he says, "Paul, an Apostle of Jesus Christ according to the commandment of God our Saviour." Now it does not appear that the Father anywhere commanded him. It is everywhere Christ who addresses him. Thus, "He said unto me, Depart, for I will send thee far hence unto the Gentiles" (Acts 22:21.); and again, "Thou must be brought before C?sar." (Acts 27:24.) But whatever the Son commands, this he considers to be the commandment of the Father, as those of the Spirit are the commandments of the Son. For he was sent by the Spirit, he was separated by the Spirit, and this he says was the commandment of God. What then? does it derogate from the power of the Son, that His Apostle was sent forth by the commandment of the Father? By no means. For observe, how he represents the power as common to both. For having said, "according to the commandment of God our Saviour"; he adds, "and Lord Jesus Christ, our hope." And observe, with what propriety he applies the titles. [1088] And indeed, the Psalmist applies this to the Father, saying, "The hope of all the ends of the earth." (Psalm 64:5.) And again, the blessed Paul in another place writes, "For therefore we both labor, and suffer reproach, because we have hope in the living God." The teacher must suffer dangers even more than the disciple. "For I will smite the shepherd, (he says,) "and the sheep shall be scattered abroad." (Zechariah 13:7.) Therefore the devil rages with greater violence against teachers, because by their destruction the flock also is scattered. For by slaying the sheep, he has lessened the flock, but when he has made away with the shepherd, he has ruined the whole flock, so that he the rather assaults him, as working greater mischief by a less effort; and in one soul effecting the ruin of all. For this reason Paul, at the beginning, elevates and encourages the soul of Timothy, by saying, We have God for our Saviour and Christ for our hope. We suffer much, but our hopes are great; we are exposed to snares and perils, but to save us we have not man but God. Our Saviour is not weak, for He is God, and whatever be our dangers they will not overcome us; nor is our hope made ashamed, for it is Christ. [1089] For in two ways we are enabled to bear up against dangers, when we are either speedily delivered from them, or supposed by good hopes under them.

But Paul never calls himself the Apostle of the Father, but always of Christ. Because he makes everything common to both. The Gospel itself he calls "the Gospel of God." [1090] And whatever we suffer here, he implies, things present are as nothing.

"Unto Timothy, my own son in the faith."

This too is encouraging. For if he evinced such faith as to be called peculiarly Paul's "own" son, he might be confident also with respect to the future. For it is the part of faith not to be cast down or disturbed, though circumstances occur that seem contrary to the promises. But observe he says, "my son," and even "mine own son," and yet he is not of the same substance. But what? was he of irrational kind? "Well," says one, "he was not of Paul, so this does not imply 'being of' another." What then? was he of another substance? neither was it so, for after saying "mine own son," he adds, "in the faith," to show that he was really "his own son," and truly from him. There was no difference. The likeness he bore to him was in respect to his faith, as in human births there is a likeness in respect of substance. The son is like the father in human beings, but with respect to God the proximity is greater. [1091] For here a father and a son, though of the same substance, differ in many particulars, as in color, figure, understanding, age, bent of mind, endowments of soul and body, and in many other things they may be like or unlike, but there is no such dissimilarity in the divine Essence. "By commandment." This is a stronger expression than "called", as we learn from other passages. As he here calls Timothy "mine own son," in like manner he says to the Corinthians, "in Christ Jesus I have begotten you," i. e. in faith; but he adds the word "own," [1092] to show his particular likeness to himself, as well as his own love and great affection for him. Notice again the "in" applied to the faith. "My own son," he says, "in the faith." See what an honorable distinction, in that he calls him not only his "son," but his "own" son.

Ver. 2. "Grace, mercy, and peace from God our Father and Jesus Christ our Lord."

Why is mercy mentioned here, and not in the other Epistles? This is a further mark of his affection. Upon his son he invokes greater blessings, with the anxious apprehension of a parent. For such was his anxiety, that he gives directions to Timothy, which he has done in no other case, to attend to his bodily health; where he says, "Use a little wine for thy stomach's sake, and thine often infirmities" (1 Timothy 5:23.) Teachers indeed stand more in need of mercy.

"From God our Father," he says, "and Jesus Christ our Lord."

Here too is consolation. For if God is our Father, He cares for us as sons, as Christ says, "What man is there of you, whom if his son ask bread, will he give him a stone?" (Matthew 7:9.)

Ver. 3. "As I besought thee to abide still at Ephesus, when I went into Macedonia."

Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say "I commanded," or "bade" or even "exhorted," but "I besought thee." But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, "Rebuke them with all authority" (Titus 2:15.); and here he says "charge," not "beseech," but "charge some that they teach no other doctrine." What means this? That Paul's Epistle which he sent them was not sufficient? Nay, it was sufficient; but men are apt sometimes to slight Epistles, or perhaps this may have been before the Epistles were written. He had himself passed some time in that city. There was the temple of Diana, and there he had been exposed to those great sufferings. For after the assembly in the Theater had been dissolved, and he had called to him and exhorted the disciples, he found it necessary to sail away, though afterwards he returned to them. It were worth enquiry, whether he stationed Timothy there at that time. [1093] For he says, that "thou mightest charge some that they teach no other doctrine": he does not mention the persons by name, that he might not, by the openness of his rebuke, render them more shameless. There were in that city certain false Apostles of the Jews, who wished to oblige the faithful to observe the Jewish law, a fault he is everywhere noticing in his Epistles; and this they did not from motives of conscience, so much as from vainglory, and a wish to have disciples, from jealousy of the blessed Paul, and a spirit of opposition to him. This is meant by "teaching another doctrine."

Ver. 4. "Neither give heed to fables and endless genealogies."

By "fables" he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research. "That thou mightest charge some," he says, "that they teach no other doctrine, neither give heed to fables and endless genealogies." Why does he call them "endless"? It is because they had no end, or none of any use, or none easy for us to apprehend. Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. [1094] For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, "Seek and ye shall find, knock and it shall be opened unto you" (Matthew 7:7.); and, "Search the Scriptures, for in them ye think ye have eternal life"? (John 5:39.) The seeking there is meant of prayer and vehement desire, and He bids "search the Scriptures," not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it. And he justly said, "Charge some that they teach no other doctrine, neither give heed to fables, and endless genealogies, which minister questions rather than the dispensation of God in faith." [1095] Justly has he said, "the dispensation of God." For great are the blessings which God is willing to dispense; but the greatness of them is not conceived by reasoning. This must then be the work of faith, which is the best medicine of our souls. This questioning therefore is opposed to the dispensation of God. For what is dispensed by faith? To receive His mercies and become better men; to doubt and dispute of nothing; but to repose in confidence. For what "ministers questions" displaces faith and that which faith hath wrought and builded. Christ has said that we must be saved by faith; this these teachers questioned and even denied. For since the announcement was present, but the issue of it future, faith was required. But they bring preoccupied by legal observances threw impediments in the way of faith. He seems also here to glance at the Greeks, where he speaks of "fables and genealogies," for they enumerated their Gods.

Moral. Let us not then give heed to questions. For we were called Faithful, that we might unhesitatingly believe what is delivered to us, and entertain no doubt. For if the things asserted were human, we ought to examine them; but since they are of God, they are only to be revered and believed. If we believe not, how shall we be persuaded of the existence of a God? For how knowest thou that there is a God, when thou callest Him to account? The knowledge of God is best shown by believing in Him without proofs and demonstrations. Even the Greeks know this; for they believed their Gods telling them, saith one, even without proof; and what?--That [1096] they were the offspring of the Gods. But why do I speak of the Gods? In the case of the man, a deceiver and sorcerer, [1097] (I speak of Pythagoras,) they acted in like manner, for of him it was said, [1098] He said it. [1099] And over their temples was an image of Silence, and her finger on her mouth, compressing her lips, and significantly exhorting all that passed by to be silent. And were their doctrines so sacred, and are ours less so? and even to be ridiculed? What extreme madness is this! The tenets of the Greeks indeed are rightly questioned. For they were of that nature, being but disputes, conflicts of reasonings, and doubts, and conclusions. But ours are far from all these. For human wisdom invented theirs, but ours were taught by the grace of the Spirit. Their doctrines are madness and folly, ours are true wisdom. In their case there is neither teacher nor scholar; but all alike are disputants. Here whether teacher or scholar, each is to learn [1100] of him from whom he ought to learn, and not to doubt, but obey; not to dispute, but believe. For all the ancients obtained a good report through faith, and without this everything is subverted. And why do I speak of it in heavenly things? We shall find upon examination that earthly things depend upon it no less. For without this there would be no trade nor contracts, nor anything of the sort. And if it be so necessary here in things that are false, how much more in those. [1101]

This then let us pursue, to this let us adhere, so shall we banish from our souls all destructive doctrines, such, for instance, as relate to nativity [1102] and fate. [1103] If you believe that there is a resurrection and a judgment, you will be able to expel from your mind all those false opinions. Believe that there is a just God, and you will not believe that there can be an unjust nativity. Believe that there is a God, and a Providence, [1104] and you will not believe that there can be a nativity, that holds all things together. [1105] Believe that there is a place of punishment, and a Kingdom, and you will not believe in a nativity that takes away our free agency, and subjects us to necessity and force. Neither sow, nor plant, nor go to war, nor engage in any work whatever! For whether you will or not, things will proceed according to the course of nativity! What need have we more of Prayer? And why should you deserve to be a Christian, if there be this nativity? for you will not then be responsible. And whence proceed the arts of life? are these too from nativity? Yes, you say, and it is fated to one to become wise with labor. But can you show me one who has learnt an art without labor? You cannot. It is not then from nativity but from labor that he derives his skill.

But why does a man who is corrupt and wicked become rich, without inheriting it from his father, while another, amidst infinite labors, remains poor? For such are the questions they raise, always arguing upon wealth and poverty, and never taking the case of vice and virtue. Now in this question talk not of that, but show me a man who has become bad, whilst he was striving to be good; or one that, without striving, has become good. For if Fate has any power, its power should be shown in the most important things; in vice and virtue, not in poverty and riches. Again you ask, why is one man sickly and another healthy? why is one honored, another disgraced? Why does every thing succeed well with this man, whilst another meets with nothing but failure and impediments? Lay aside the notion of nativity, and you will know. Believe firmly that there is a God and a Providence, and all these things will be cleared up. "But I cannot," you say, "conceive that there is a Providence, when there is such disorder. Can I believe that the good God gives wealth to the fornicator, the corrupt and dishonest man, and not to the virtuous? How can I believe this? for there must be facts to ground belief." Well then, do these cases proceed from a nativity that was just, or unjust? "Unjust," you say. Who then made it? "Not God," you say, "it was unbegotten." But how can the unbegotten produce these things? for they are contradictions. "These things are not then in any wise the works of God." Shall we then enquire who made the earth, the sea, the heavens, the seasons? "Nativity," you answer. Did nativity then produce in things inanimate such order and harmony, but in us, for whom these things were made, so much disorder? As if one, in building a house, should be careful to make it magnificent, but bestow not a thought upon his household. But who preserves the succession of the seasons? Who established the regular laws of nature? Who appointed the courses of day and night? These things are superior to any such nativity. "But these," you say, "came to be of themselves." And yet how can such a well-ordered system spring up of itself?

"But whence," you say, "come the rich, the healthy, the renowned, and how are some made rich by covetousness, some by inheritance, some by violence? and why does God suffer the wicked to be prosperous?" We answer, Because the retribution, according to the desert of each, does not take place here, but is reserved for hereafter. Show me any such thing taking place Then! "Well," say you, "give me here, and I do not look for hereafter." [1106] But it is because you seek here, that you receive not. For if when earthly enjoyment is not within your reach, you seek present things so eagerly as to prefer them to future, what would you do if you were in possession of unmixed pleasure? God therefore shows you that these things are nothing, and indifferent; for if they were not indifferent, He would not bestow them on such men. You will own that it is a matter of indifference whether one be tall or short, black or white; so is it whether one be rich or poor. For, tell me, are not things necessary bestowed on all equally, as the capacity for virtue, the distribution of spiritual gifts? If you understood aright the mercies of God, you would not complain of wanting worldly things, whilst you enjoyed these best gifts equally with others; and knowing that equal distribution you would not desire superiority in the rest. As if a servant enjoying from his master's bounty food, clothing, and lodging, and all other necessaries equally with his fellow-servants, should pride himself upon having longer nails, or more hair upon his head; so it is for a Christian to be elated on account of those things, which he enjoys only for a time. For this reason it is, that God withdraws those things from us, to extinguish this madness, and transfer our affections from them to heaven. But nevertheless we do not learn wisdom. As if a child possessing a toy, should prefer it to things necessary, and his father, to lead him against his will to what was better for him, should deprive him of his toy; so God takes these things from us, that He may lead us to heaven. If you ask then why He permits the wicked to be rich, it is because they are not high in His esteem. And if the righteous too are rich, it is rather that He allows it to be, than that He makes them so. Now these things we say superficially, as to men not knowing the Scriptures. But our discourses would be unnecessary if you would believe and take heed to the divine word, for that would teach you all things. And that you may understand that neither riches, nor health, nor glory, are anything, I can show you many, who, when they might gain wealth, do not seek wealth; when they might enjoy health, mortify their bodies; when they might rise to glory, make it their aim to be despised. But there is no good man, who ever studied to be bad. Let us therefore desist from seeking things below, and let us seek heavenly things; for so we shall be able to attain them, and we shall enjoy eternal delights, [1107] by the grace and lovingkindness of our Lord Jesus Christ. To Whom with the Father and the Holy Ghost be glory, power, and honor, now, and ever, and world without end. Amen.

Footnotes:

[1087] He refers to the sense of the term in Greek, which is, "One who is sent." See Hebrews 3:1; John 8:28; xiv. 10.

[1088] eponuma, viz. "Saviour" and "Hope."

[1089] Montfaucon adopts Savile's conjecture. mss. Christ's. The mistake would be easily made by a transcriber who did not follow the sense entirely.

[1090] Ver. 11. 1 Thess. ii. 4.

[1091] He supposes an Arian objector to argue that St. Paul here calls one a "son," and his "own son," who was not of his substance, and so our Lord may be called the Son of God, and yet not be of His substance. St. Chrysostom replies (1) that even so St. Paul does not leave room to suppose a different kind of substance, as though he had called a brute his son. The objector rejoins, that still he calls one a son who was not of "his own" substance. He answers (2) that even this does not follow, since he adds, "in the faith," and the faith of Timothy was both exactly similar to his own, and derived from it. Thus the passage affords no countenance even to the doctrine of "like," as opposed to "one substance." See Epistle of St. Athanasius in def. of Nicene Def. c. v. ? 8, Oxf. Tr. p. 39, and Disc. 1, c. v. p. 203.

[1092] gnesion.

[1093] He must mean to suggest that this is a reference to former times, for he knew the history too well to suppose that this Epistle was written then.

[1094] Or "incompatible with" anairetike.

[1095] The English version is "godly edifying," from the reading oikodomian. Oikonomian, as here, is the reading of mss. nearly all Greek. [Adopted in the R.V. ]

[1096] Or "and wherefore," "because," &c. See Acts 17:28.

[1097] goetos kai magou.

[1098] autos epha.

[1099] So Sav. mar. and ms. Colb. and afterwards, "And his was the five years' silence, he closed his mouth with his finger, and compressing his lips," &c.

[1100] This seems the only way in which the Greek can be construed. The word vult, in the Latin, may come from another reading, but the sense is plain.

[1101] ekeinais. Sav. conj. ekeinois, which seems necessary, unless the fault be elsewhere; he must mean "heavenly things." Comp. Luke 16:11.

[1102] Genesis. The same word is kept throughout the passage, though it sounds ill in places, for the sake of fidelity.

[1103] Eimarmene.

[1104] Theos pronoon, "a God providing."

[1105] sunechousa.

[1106] Compare James 4:3.

[1107] Ed. trophes, "food." St. Chrys. undoubtedly wrote truphes.

"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm."

Nothing is so injurious to mankind as to undervalue friendship [1108] ; and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, "If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father" (Matthew 18:19.); and again, "Because iniquity shall abound, love shall wax cold." (Matthew 24:12.) It is this that has been the occasion of all heresies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, "that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. As therefore when he says, "Christ is the end of the Law" (Romans 10:4.), that is, its fulfillment, and this is connected with the former, so this [1109] commandment is implied in love. The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. "From a pure heart," he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. "For every one that doeth evil, hateth the light." (John 3:20.) There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not "from a good conscience," not "from a pure" but from an impure "heart," not from "faith unfeigned," but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.

Ver. 6. "From which some having swerved have turned aside to vain jangling."

He has well said, "swerved," for it requires skill, [1110] to shoot straight and not beside the mark, to have [1111] the direction of the Spirit. For there are many things to turn us aside from the right course, and we should look but to one object.

Ver. 7. "Desiring to be teachers of the law."

Here we see another cause of evil, the love of power. Wherefore Christ said, "Be not ye called Rabbi" (Matthew 23:8.); and the Apostle again, "For neither do they keep the law, but that they may glory in your flesh." (Galatians 6:13.) They desire pre?minence, he means, and on that account disregard truth.

"Understanding neither what they say, nor whereof they affirm."

Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, [1112] but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things, intoxicated, as he is, with passion, cannot be an impartial judge of truth. [1113]

"Not knowing whereof they affirm."

For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.

Ver. 8, 9. "But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man."

The law, he seems to say, is good, and again, not good. What then? if one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to "use it lawfully" as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? that the law, if thou use it aright, sends thee to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue, [1114] uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law doth it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, "Wilt thou not be afraid of the power? do that which is good" (Romans 13:3.): which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? as the surgeon is of use only to him who hath some hurt, and not to the sound and healthy man. "But for the lawless and disobedient, for the ungodly and for sinners." He calls the Jews "lawless and disobedient" too. "The law (he says) worketh wrath," that is, to the evil doers. But what to him who is deserving of reward? "By the law is the knowledge of sin." (Romans 3:20.) What then with respect to the righteous? "the law is not made," he says, "for a righteous man." Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster.

"But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers." Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were "murderers of fathers and murderers of mothers": they were "profane and unholy," for these too he means when he says, "ungodly and sinners," and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. "For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine"; for all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.

Ver. 11. "According to the glorious Gospel of the blessed God, which was committed to my trust."

Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel "glorious." There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it "the glorious Gospel," thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, "Behold, I bring you good tidings of great joy, for unto you is born a Saviour"? (Luke 2:10.) Because He was born to be their Saviour, though His miracles did not commence from His birth. "According to the Gospel," he saith, "of the blessed God." The glory [1115] he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so; when "His enemies shall be put under His feet" (1 Corinthians 15:25.), when there shall be nothing opposed, when the just shall behold all those blessed things, which "eye hath not seen, nor ear heard, and which hath not entered into the heart of man." (1 Corinthians 2:9.) "For I will" says our Saviour, "that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me." (John 17:24.)

Moral. Let us then learn who these are, and let us esteem them blessed, considering what felicities they will then enjoy, of what light and glory they will then participate. The glory of this world is worthless and not enduring, or if it abides, it abides but till death, and after that is wholly extinguished. For "his glory," it says, "shall not descend after him." (Psalm 49:17.) And with many it lasts not even to the end of life. But no such thing is to be thought of in that glory; it abides, and will have no end. For such are the things of God, enduring, and above all change or end. For the glory of that state is not from without, but from within. I mean, it consists not in a multitude of servant, or of chariot, nor in costly garments. Independently of these things, the man himself is clothed with glory. Here, without these things, the man appears naked. In the baths, we see the illustrious, the undistinguished, and the base, alike bare. Often have the great been exposed to danger in public, being left on some occasion by their servants. But in that world men carry their glory about with them, and the Saints, like the Angels, wherever they appear, have their glory in themselves. Yea rather as the sun needs no vestures, and requires no foreign aid, but wherever he appears, his glory at once shines forth; so shall it then be.

Let us then pursue that glory, than which nothing is more venerable; and leave the glory of the world, as beyond anything worthless. "Boast not of thy clothing and raiment." (Ecclus. xi. 4.) This was the advice given of old to the simple. Indeed the dancer, the harlot, the player, are arrayed in a gayer and more costly robe than thou. And besides, this boasting were of that, which if but moths attack, they can rob thee of its enjoyment. Dost thou see what an unstable thing it is, this glory of the present life? Thou pridest thyself upon that which insects make and destroy. For Indian insects, it is said, spin those fine threads of which your robes are made. But rather seek a clothing woven from things above, an admirable and radiant vesture, raiment of real gold; of gold not dug by malefactors' hands out of the mine, but the produce of virtue. Let us clothe ourselves with a robe not the manufacture of poor men or slaves, but wrought by our Lord Himself. But your garments, you say, are in-wrought with gold! And what is that to thee? He that wrought it, not he that wears it, is the object of admiration, for there it is really due. It is not the frame on which the garment is stretched at the fuller's, but the maker of it, that is admired. Yet the block wears it, and has it bound on itself. And as that wears it, but not for use, even so do some of these women, for the benefit of the garment, to air it, they say, that it may not be moth-eaten! Is it not then the extreme of folly to be solicitous about a thing so worthless, to do anything whatever, to risk your salvation for it, to make a mock at Hell, to set God at defiance, to overlook Christ hungering? Talk not of the precious spices of India, Arabia, and Persia, the moist and the dry, the perfumes and unguents, so costly and so useless. Why, O woman, dost thou lavish perfumes upon a body full of impurity within? why spend on what is offensive, as if one should waste perfumes upon dirt, or distill balms upon a brick. There is, if you desire it, a precious ointment and a fragrance, with which you might anoint your soul; not brought from Arabia, or Ethiopia, nor from Persia, but from heaven itself; purchased not by gold, but by a virtuous will, and by faith unfeigned. Buy this perfume, the odor of which is able to fill the world. It was of this the Apostles savored. "For we are (he says) a sweet savor, to some of death, to others of life." (2 Corinthians 2:15, 16.) And what means this? That it is as they say, that the swine is suffocated by perfumes! But this spiritual fragrance scented not only the bodies but the garments of the Apostles; and Paul's garments were so impregnated with it, that they cast out devils. What balmy leaf, what cassia, what myrrh so sweet or so efficacious as this perfume? For if it put devils to flight, what could it not effect? With this ointment let us furnish ourselves. And the grace of the Spirit will provide it through almsgiving. Of these we shall savor, when we go into the other world. And as here, he [1116] that is perfumed with sweet odors draws upon himself the notice of all, and whether at the bath, or the assembly, or any other concourse of men, all follow him, and observe him; so, in that world, when souls come in that are fragrant with this spiritual savor, all arise and make room. And even here devils and all vices are afraid to approach it, and cannot endure it, for it chokes them. Let us then not bear about us that perfume which is a mark of effeminacy, but this, which is a mark of manhood, which is truly admirable, which fills us with a holy confidence. This is a spice which is not the produce of the earth, but springs from virtue, which withers not, but blooms for ever. This is it that renders those who possess it honorable. With this we are anointed at our Baptism, then we savor sweetly of it; but it must be by our care afterwards that we retain the savor. Of old the Priests were anointed with ointment, as an emblem of the virtue, the fragrance of which a Priest should diffuse around him.

But nothing is more offensive than the savor of sin, which made the Psalmist say, "My wounds stink and are corrupt." (Psalm 38:5.) For sin is more foul than putrefaction itself. What, for instance, is more offensive than fornication? And if this is not perceived at the time of its commission, yet, after it is committed, its offensive nature, the impurity contracted in it, and the curse, [1117] and the abomination of it is perceived. So it is with all sin. Before it is committed it has something of pleasure, but after its commission, the pleasure ceases and fades away, and pain and shame succeed. But with righteousness it is the reverse. At the beginning it is attended with toil, but in the end with pleasure and repose. But even here, as in the one case the pleasure of sin is no pleasure, because of the expectation of disgrace and punishment, so in the other the toil is not felt as toil, by reason of the hope of reward. And what is the pleasure of drunkenness? The poor gratification of drinking, and hardly that. For when insensibility follows, and the man sees nothing that is before him, and is in a worse state than a madman, what enjoyment remains? Nay, one might well say there is no pleasure in fornication itself. For when passion has deprived the soul of its judgment, can there be any real delights? As well might we say that the itch is a pleasure! I should call that true pleasure, when the soul is not affected by passion, not agitated nor overpowered by the body. For what pleasure can it be to grind the teeth, to distort the eyes, to be irritated and inflamed beyond decency? But so far is it from being pleasant, that men hasten to escape from it, and when it is over are in pain. But if it were pleasure, they would wish not to escape from it, but to continue it. It has therefore only the name of pleasure.

But not such are the pleasures enjoyed by us; they are truly delightful, they do not agitate nor inflame. They leave the soul free, and cheer and expand it. Such was the pleasure of Paul when he said, "In this I rejoice, yea, and I will rejoice"; and again, "Rejoice in the Lord always." (Philip. i. 18, and iv. 4.) For sinful pleasure is attended with shame and condemnation; it is indulged in secret, and is attended with infinite uneasiness. But from all these the true pleasure is exempt. This then let us pursue, that we may attain those good things to come, through the grace and mercy of our Lord Jesus Christ, to whom, &c.

Footnotes:

[1108] philias. He uses a term common to the Heathen in speaking of all mankind.

[1109] Rather, perhaps, "the commandment itself," reading aute for aute. The sense is, "as the law conducts to love, and love supersedes the law, so," &c., we might also read kai touto ekeino enechetai for k. t. ekeinon echetai, which does away with all difficulty.

[1110] technes.

[1111] Montf. would insert dei, "so that we have need of the direction," and so old Lat.

[1112] i. e. as being attached to it.

[1113] So Horace:-- Male verum examinat omnis, Corruptus judex. Ill holds that judge the balances of truth, Who takes a bribe.--1 Ephesians 16:52.

[1114] Oderunt peccare boni virtutis amore. Tis love of virtue makes good men hate vice.--Hor.

[1115] It is literally, "The Gospel of the glory of the Blessed God." Comp. Romans 9:4, and viii. 30; 2 Corinthians 3:7., seqq.; Hebrews 9:1, 14.

[1116] al. she, &c.

[1117] Sav. agos, Ben. algos.

"And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry [R.V. : to his service, eis diakonian]; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus."

The advantages arising from humility are generally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. "I was intrusted," he had said, "with the glorious Gospel of God, of which they who still adhere to the law have no right to partake; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other; as we should say, that those who require punishments, and chains, have no right to be admitted into the train of philosophers." Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said therefore that "the Gospel was committed to his trust"; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, "I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry." Thus everywhere, we see, he conceals his own merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute nothing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To remove this objection, mark the prudence of his expression, "Which was committed," he says, "to my trust." This was his own excellence and merit, but not wholly his own; for he says, "I thank Christ Jesus, who enabled me." This is God's part: then his own again, "Because He counted me faithful." Surely because he would be serviceable of his own part.

Ver. 13. "Putting me into his service, who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief."

Thus we see him acknowledge both his own part and that of God, and whilst he ascribes the greater part to the providence of God, he extenuates his own, yet so far only, as we said before, as was consistent with free will. And what is this, "Who enabled me"? I will tell you. He had so heavy a burden to sustain, that he needed much aid from above. For think what it was to be exposed to daily insults, and mockeries, and snares, and dangers, scoffs, and reproaches, and deaths; and not to faint, or slip, or turn backward, but though assaulted every day with darts innumerable, to bear up manfully, and remain firm and imperturbable. This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. "He is a chosen vessel unto me, to bear my name before the Gentiles and kings." (Acts 9:15.) For as those who bear the royal standard in war [1118] require both strength and address, that they may not let it fall into the hands of the enemy; so those who sustain the name of Christ, not only in war but in peace, need a mighty strength, to preserve it uninjured from the attacks of accusers. Great indeed is the strength required to bear the name of Christ, and to sustain it well, and bear the Cross. For he who in action, or word, or thought, does anything unworthy of Christ, does not sustain His name, and has not Christ dwelling in him. For he that sustains that name bears it in triumph, not in the concourse of men, but through the very heavens, while all angels stand in awe, and attend upon him, and admire him.

"I thank the Lord, who hath enabled me." Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was "a chosen vessel." For this, O blessed Paul, was thy own part. "For God is no respecter of persons." [1119] But I thank Him that he "thought me worthy of this ministry." For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others: so it is here. Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, "who was formerly," he says, "a blasphemer, and a persecutor, and injurious." And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. "For I bear them record that they have a zeal for God, but not according to knowledge." (Romans 10:2.) But of himself he says, "Who was a blasphemer and a persecutor." Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he Gas a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly. [1120]

"But I obtained mercy because I did it ignorantly in unbelief."

Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. "Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God." (John 12:42, 43.) And Christ again said to them, "How can ye believe, who receive honor one of another" (John 5:44.)? and the parents of the blind man "said these things for fear of the Jews, lest they should be put out of the synagogue." (John 9:22.) Nay the Jews themselves said, "Perceive ye how we avail nothing? behold, the world is gone after Him." (John 12:19.) Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, [1121] which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, [1122] but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, "The Romans will come and take away both our place and nation." (John 11:48.) What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, "which He had promised before by His holy prophets." (Romans 4:2.) How is it then that thou knowest not, thou who art zealous of the law of their fathers, who wert brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, whilst thou that studiest the law art persecuting it! It is for this he condemns himself, saying, "I am not meet to be called an Apostle." (1 Corinthians 9:9.) It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained "mercy." What then does he mean when he says, "He counted me faithful"? He would give up no right of his Master's: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, "Sirs, why do ye these things to us? we also are men of like passions with you." (Acts 14:15.) So again, "He counted me faithful." And again, "I labored more abundantly than they all, yet not I, but the grace of God which was with me." (1 Corinthians 15:10.) And again, "It is He that worketh in us both to will and to do." (Philip. ii. 13.) Thus in acknowledging that he "obtained mercy," he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, "Blindness in part is happened to Israel." (Romans 11:25.)

Ver. 14. "And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus."

This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished. But mercy was not confined to this, that punishment was not inflicted; many other great favors are implied by it. For not only has God released us from the impending punishment, but He has made us "righteous" too, and "sons," and "brethren," and "heirs," and "joint-heirs." Therefore it is he says, that "grace was exceeding abundant." For the gifts bestowed were beyond mercy, since they are not such as would come of mercy only, but of affection and excessive love. Having thus enlarged upon the love of God which, not content with showing mercy to a blasphemer and persecutor, conferred upon him other blessings in abundance, he has guarded against that error of the unbelievers which takes away free will, by adding, "with faith and love which is in Christ Jesus." Thus much only, he says, did we contribute. We have believed that He is able to save us.

Moral. Let us then love God through Christ. What means "through Christ"? That it is He, and not the Law, who has enabled us to do this. Observe what blessings we owe to Christ, and what to the Law. And he says not merely that grace has abounded, but "abounded exceedingly," in bringing at once to the adoption those who deserved infinite punishment.

And observe again that "in" [1123] is used for "through." [1124] For not only faith is necessary, but love. Since there are many still who believe that Christ is God, who yet love Him not, nor act like those who love Him. For how is it when they prefer everything to Him, money, nativity, fate, augury, divinations, omens? When we live in defiance of Him, pray, where is our love? Has any one a warm and affectionate friend? Let him love Christ but equally. So, if no more, let him love Him who gave His Son for us His enemies, who had no merits of our own. Merits did I say? who had committed numberless sins, who had dared Him beyond all daring, and without cause! yet He, after numberless instances of goodness and care, did not even then cast us off. At the very time when we did Him the greatest wrong, then did He give His Son for us. And still we, after so great benefits, after being made His friends, and counted worthy through Him of all blessings, have not loved Him as our friend! [1125] What hope then can be ours? You shudder perhaps at the word, but I would that you shuddered at the fact! What? How shall it appear that we do not love God even as our friends, you say? I will endeavor to show you--and would that my words were groundless, and to no purpose! but I am afraid they are borne out by facts. For consider: friends, that are truly friends, will often suffer loss for those they love. But for Christ, no one will suffer loss, or even be content with his present state. For a friend we can readily submit to insults, and undertake quarrels; but for Christ, no one can endure enmity: and the saying is, "Be loved for nothing--but be not hated for nothing."

None of us would fail to relieve a friend who was hungering, but when Christ comes to us from day to day, and asks no great matter, but only bread, we do not even regard him, yea though we are nauseously over full, and swollen with gluttony: though our breath betrays the wine of yesterday, and we live in luxury, and waste our substance on harlots and parasites and flatterers, and even on monsters, idiots, and dwarfs; for men convert the natural defects of such into matter for amusement. Again, friends, that are truly such, we do not envy, nor are mortified at their success, yet we feel this toward (the minister of) [1126] Christ, and our friendship for men is seen to be more powerful than the fear of God, for the envious and the insincere plainly respect men more than God. And how is this? God sees the heart, yet man does not forbear to practice deceit in His sight; yet if the same man were detected in deceit by men, he thinks himself undone, and blushes for shame. And why speak of this? If a friend be in distress, we visit him, and should fear to be condemned, if we deferred it for a little time. But we do not visit Christ, though He die again and again in prison; nay, if we have friends among the faithful, we visit them, not because they are Christians, but because they are our friends. Thus we do nothing from the fear or the love of God, but some things from friendship, some from custom. When we see a friend depart on travel, we weep and are troubled, and if we see his death, we bewail him, though we know that we shall not be long separated, that he will be restored to us at the Resurrection. But though Christ departs from us, or rather we reject Him daily, we do not grieve, nor think it strange, to injure, to offend, to provoke Him by doing what is displeasing to Him; and the fearful thing is not that we do not treat Him as a friend; for I will show that we even treat Him as an enemy. How, do you ask? because "the carnal mind is enmity against God," as Paul has said, and this we always carry about us. And we persecute Christ, when He advances toward us, and comes to our very doors. [1127] For wicked actions in effect do this, and every day we subject him to insults by our covetousness and our rapacity. And does any one by preaching His word, and benefiting His Church, obtain a good reputation? Then he is the object of envy, because he does the work of God. And we think that we envy him, but our envy passes on to Christ. We affect to wish the benefit to come not from others, but from ourselves. But this cannot be for Christ's sake, but for our own: otherwise, it would be a matter of indifference, whether the good were done by others or ourselves. If a physician found himself unable to cure his son, who was threatened with blindness, would he reject the aid of another, who was able to effect the cure? Far from it! "Let my son be restored," he would almost say to him, "whether it is to be by you or by me." And why? Because he would not consider himself, but what was beneficial to his son. So, were our regard "to Christ," it would lead us to say, "Let good be done, whether by ourselves or by any other." As Paul said, "Whether in pretense or in truth Christ is preached." (Philip. i. 18.). In the same spirit Moses answered, when some would have excited his displeasure against Eldad and Modad, because they prophesied, "Enviest thou for my sake? Would God that all the Lord's people were prophets!" (Numbers 11:29.) These jealous feelings proceed from vainglory; and are they not those of opponents and enemies? Doth any one speak ill of you? Love him! It is impossible, you say. Nay, if you will, it is quite possible. For if you love him only who speaks well of you, what thanks have you? It is not for the Lord's sake, but for the sake of the man's kind speech that you do it. Has any one injured you? Do him good! For in benefiting him who has benefited you there is little merit. Have you been deeply wronged and suffered loss? Make a point of requiting it with the contrary. Yes, I entreat you. Let this be the way we do our own part. Let us cease from hating and injuring our enemies. He commands us "to love our enemies" (Matthew 5:44.): but we persecute Him while He loves us. God forbid! we all say in words, but not so in deeds. So darkened are our minds by sin, that we tolerate in our actions what in words we think intolerable. Let us desist then from things that are injurious and ruinous to our salvation, that we may obtain those blessings which as His friends we may obtain. For Christ says, "I will that where I am, there My disciples may be also, that they may behold My glory" (John 17:24.), which may we all attain, through the grace and love of Jesus Christ.

Footnotes:

[1118] One copy has, "which is usually called Laburum," perhaps a mistake for Labarum, but Socrates has Laborum. The first standard known to have been so called was that of Constantine, which bore the Christian symbol. [See Schaff, Church Hist. III. 27.]

[1119] He would be a respecter of persons who, without regard to a man's qualities, should arbitrarily (or on external grounds, such as birth, wealth, &c.) prefer him to others; God therefore does not do this. Romans 2:11; Colossians 3:25; Acts 10:34.

[1120] eusebein, "to worship aright."

[1121] i. e. proved that He had done it, by a direct appeal to God.

[1122] i. e. Jewish teachers.

[1123] en--dia--see Hom. i.

[1124] en--dia--see Hom. i.

[1125] See next paragraph, and Hom. on Stat. XX. and Herbert's Poems, No. LXVIII.

[1126] See on Rom. Hom.

[1127] This idea is beautifully illustrated by the Christuskopf of Overbeck.

"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting."

The favors of God so far exceed human hope and expectation, that often they are not believed. For God has bestowed upon us such things as the mind of man never looked for, never thought of. It is for this reason that the Apostles spend much discourse in securing a belief of the gifts that are granted us of God. For as men, upon receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. "This is a faithful saying," he says, "and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

As the Jews were chiefly attracted by this, he persuades them not [1128] to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, "It is a saying to be believed." But some not only disbelieved but even objected, as the Greeks do now. "Let us then do evil, that good may come." This was the consequence they drew in derision of our faith, from his words, "Where sin abounded grace did much more abound." (Romans 3:8, and v. 20.) So when we discourse to them of Hell they say, How can this be worthy of God? When man has found his servant offending, he forgives it, and thinks him worthy of pardon and does God punish eternally? And when we speak of the Laver, and of the remission of sins through it, this too they say is unworthy of God, that he who has committed offenses without number should have his sins remitted. What perverseness of mind is this, what a spirit of contention does it manifest! Surely if forgiveness is an evil, punishment is a good; but if punishment is an evil, remission of it is a good. I speak according to their notions, for according to ours, both are good. This I shall show at another time, for the present would not suffice for a matter so deep, and which requires to be elaborately argued. I must lay it before your Charity at a fitting season. At present let us proceed with our proposed subject. "This is a faithful saying," he says. But why is it to be believed?

This appears both from what precedes and from what follows. Observe how he prepares us [1129] for this assertion, and how he then dwells upon it. For he hath previously declared that He showed mercy to me "a blasphemer and a persecutor"; this was in the way of preparation. And not only did He show mercy, but "He accounted me faithful." So far should we be, he means, from disbelieving that He showed mercy. For no one, who should see a prisoner admitted into a palace, could doubt whether he obtained mercy. And this was visibly the situation of Paul, for he makes himself the example. Nor is he ashamed to call himself a sinner, but rather delights in it, as he thus can best demonstrate the miracle of God's regard for him, and that He had thought him worthy of such extraordinary kindness.

But how is it, that he here calls himself a sinner, nay, the chief of sinners, whereas he elsewhere asserts that he was "touching the righteousness which is in the law blameless"? (Philip. iii. 6.) Because with respect to the righteousness which God has wrought, the justification which is really sought, even those who are righteous [1130] in the law are sinners, "for all have sinned, and come short of the glory of God." (Romans 3:23.) Therefore he does not say righteousness simply, but "the righteousness which is in the law." As a man that has acquired wealth, with respect to himself appears rich, but upon a comparison with the treasures of kings is very poor and the chief of the poor; so it is in this case. Compared with Angels, even righteous men are sinners; and if Paul, who wrought the righteousness that is in the law, was the chief of sinners, what other man can be called righteous? For he says not this to condemn his own life as impure, let not this be imagined; but comparing his own legal righteousness with the righteousness of God, he shows it to be nothing worth, and not only so, but he proves those who possess it to be sinners.

Ver. 16. "Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting."

See how he further humbles and depreciates himself, by naming a fresh and less creditable reason. For that he obtained mercy on account of his ignorance, does not so much imply that he who obtained mercy was a sinner, or under deep condemnation; but to say that he obtained mercy in order that no sinner hereafter might despair of finding mercy, but that each might feel sure of obtaining the like favor, this is an excess of humiliation, such that even in calling himself the chief of sinners, "a blasphemer and a persecutor, and one not meet to be called an Apostle," he had said nothing like it. This will appear by an example. Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemnation; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any; for when I obtained mercy, he argues, there could be no doubt of others: as familiarly speaking we might say, "If God pardons such an one, he will never punish anybody"; and thus he shows that he himself, though unworthy of pardon, for the sake of others' salvation, first obtained that pardon. Therefore, he says, since I am saved, let no one doubt of salvation. And observe the humility of this blessed man; he says not, "that in me he might show forth" His "longsuffering," but "all longsuffering"; as if he had said, greater longsuffering He could not show in any case than in mine, nor find a sinner that so required all His pardon, all His long-suffering; not a part only, like those who are only partially sinners, but "all" His longsuffering.

"For a pattern to those who should hereafter believe." This is said for comfort, for encouragement. [1131] But because he had spoken highly of the Son, and of the great love which He hath manifested, lest he should be thought to exclude the Father from this, he ascribes the glory to Him also.

Ver. 17. "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen."

For these things, then, we glorify not the Son only, but the Father. Here let us argue with the heretics. Speaking of the Father, he says, "To the only God." Is the Son then not God? "The only immortal." [1132] Is the Son then not immortal? Or does He not possess that Himself, which hereafter He will give to us? Yes, they say, He is God and immortal, but not such as the Father. What then? is He of inferior essence, and therefore of inferior immortality? What then is a greater and a less immortality? For immortality is nothing else than the not being subject to destruction. For there is a greater and a less glory; but immortality does not admit of being greater or less: as neither is there a greater and a less health. For a thing must either be destructible, or altogether indestructible. Are we men then immortal even as He? God forbid! Surely not! Why? because He has it by nature, but we adventitiously. Why then do you make the difference? Because the Father, he says, is made such as He is by no other: but the Son is what He is, from the Father. This we also confess, not denying that the Son is generated from the Father incorruptibly. [1133] And we glorify the Father, he means, for having generated the Son, such as He is. Thus you see the Father is most glorified, when the Son hath done great things. For the glory of the Son is referred again to Him. And since He generated Him omnipotent and such as He is in Himself, it is not [1134] more the glory of the Son than of the Father, that He is self-sufficient, and self-maintained, and free from infirmity. It has been said of the Son, "By whom He made the worlds." (Hebrews 1:2.) Now there is a distinction observed among us between creation and workmanship. [1135] For one works and toils and executes, another rules; and why? because he that executes is the inferior. But it is not so there; nor is the sovereignty with One, the workmanship with the Other. For when we hear, "By whom He made the worlds," [1136] we do not exclude the Father from creation. Nor when we say, "To the King immortal," [1137] do we deny dominion to the Son. For these are common to the One and the Other, and each belongs to Both. The Father created, in that He begat the creating Son; the Son rules, as being Lord of all things created. For He does not work for hire, nor in obedience to others, as workmen do among us, but from His own goodness and love for mankind. But has the Son [1138] ever been seen? No one can affirm this. What means then, "To the King immortal, invisible, the only wise [1139] God"? Or when it is said, "There is no other name whereby we must be saved": and again, "There is salvation in no other"? (Acts 4:12.)

"To Him be honor and glory forever. Amen."

Now honor and glory are not mere words; and since He has honored us not by words only, but by what He has done for us, so let us honor Him by works and deeds. Yet this honor touches us, while that reaches not Him, for He needs not the honor that comes from us, we do need that which is from Him.

In honoring Him, therefore, we do honor to ourselves. He who opens his eyes to gaze on the light of the sun, receives delight himself, as he admires the beauty of the star, but does no favor to that luminary, nor increases its splendor, for it continues what it was; much more is this true with respect to God. He who admires and honors God does so to his own salvation, and highest benefit; and how? Because he follows after virtue, and is honored by Him. For "them that honor Me," He says, "I will honor." (1 Samuel 4:30.) How then is He honored, if He enjoys no advantage from our honor? Just as He is said to hunger and thirst. For He assumes everything that is ours, that He may in anywise attract us to Him. He is said to receive honors, and even insults, that we may be afraid. But with all this we are not attracted towards Him!

Moral. Let us then "glorify God," and bear God [1140] both "in our body and in our spirit." (1 Corinthians 6:20.) And how is one to glorify Him in the body? saith one, and how in the spirit? The soul is here called the spirit to distinguish it from the body. But how may we glorify Him in the body and in the spirit? He glorifies Him in the body, who does not commit adultery or fornication, who avoids gluttony and drunkenness, who does not affect a showy exterior, who makes such provision for himself as is sufficient for health only: and so the woman, who does not perfume nor paint her person, but is satisfied to be such as God made her, and adds no device of her own. For why dost thou add thy own embellishments to the work which God made? Is not His workmanship sufficient for thee? or dost thou endeavor to add grace to it, as if forsooth thou wert the better artist? [1141] It is not for thyself, but to attract crowds of lovers, that thou thus adornest thy person, and insultest thy Creator. And do not say, "What can I do? It is no wish of my own, but I must do it for my husband. I cannot win his love except I consent to this." God made thee beautiful, that He might be admired even in thy beauty, and not that He might be insulted. Do not therefore make Him so ill a return, but requite Him with modesty and chastity. God made thee beautiful, that He might increase the trials of thy modesty. For it is much harder for one that is lovely to be modest, than for one who has no such attractions, for which to be courted. Why does the Scripture tell us, that "Joseph was a goodly person, and well favored" (Genesis 39:6.), but that we might the more admire his modesty coupled with beauty? Has God made thee beautiful? Why dost thou make thyself otherwise? For as though one should overlay a golden statue with a daubing of mire, so it is with those women that use paints. Thou besmearest thyself with red and white earth! But the homely, you say, may fairly have recourse to this. And why? To hide their ugliness? It is a vain attempt. For when was the natural appearance improved upon by that which is studied and artificial? And why shouldest thou be troubled at thy want of beauty, since it is no reproach? For hear the saying of the Wise Man, "Commend not a man for his beauty, neither abhor a man for his outward appearance." (Ecclus. xi. 2.) Let God be rather admired, the best Artificer, and not man, who has no merit in being made such as he is. What are the advantages, tell me, of beauty? None. It exposes its possessor to greater trials, mishaps, perils, and suspicions. She that wants it escapes suspicion; she that possesses it, except she practice a great and extraordinary reserve, incurs an evil report, and what is worse than all, the suspicion of her husband, who takes less pleasure in beholding her beauty, than he suffers pain from jealousy. And her beauty fades in his sight from familiarity, whilst she suffers in her character from the imputation of weakness, dissipation, and wantonness, and her very soul [1142] becomes degraded and full of haughtiness. To these evils personal beauty is exposed. But she who has not this attraction, escapes unmolested. The dogs do not assail her; she is like a lamb, reposing in a secure pasture, where no wolf intrudes to harass her, because the shepherd is at hand to protect her.

The real superiority [1143] is, not that one is fair, and the other homely, but it is a superiority that one, even if she is not fair, is unchaste, and the other is not wicked. Tell me wherein is the perfection of eyes? Is it in their being soft, and rolling, and round, and dark, or in their clearness and quicksightedness. Is it the perfection of a lamp to be elegantly formed, and finely turned, or to shine brightly, and to enlighten the whole house? We cannot say it is not this, for the other is indifferent, and this the real object. Accordingly we often say to the maid whose charge it is, "You have made a bad lamp of it." So entirely is it the use of a lamp to give light. So it matters not what is the appearance of the eye, whilst it performs its office with full efficiency. We call the eye bad, which is dim or disordered, and which, when open, does not see. For that is bad, which does not perform its proper office--and this is the fault of eyes. And for a nose, tell me, when is it a good one? When it is straight, and polished on either side, and finely proportioned? or when it is quick to receive odors, and transmit them to the brain? Any one can answer this.

Come now, let us illustrate this by an example--as of gripers, I mean the instruments so called; we say those are well-made, which are able to take up and hold things, not those which are only handsomely and elegantly shaped. So those are good teeth which are fit for the service of dividing and chewing our food, not those which are beautifully set. And applying the same reasoning to other parts of the body, we shall call those members beautiful, which are sound, and perform their proper functions aright. So we think any instrument, or plant, or animal good, not because of its form or color, but because it answers its purpose. And he is thought a good [1144] servant, who is useful and ready for our service, not one who is comely but dissolute. I trust ye now understand how it is in your power to be beautiful.

And since the greatest and most important benefits are equally enjoyed by all, we are under no disadvantage. Whether we are beautiful or not, we alike behold this universe, the sun, the moon, and the stars; we breathe the same air, we partake alike of water, and the fruits of the earth. And if we may say what will sound strange, the homely are more healthy than the beautiful. For these, to preserve their beauty, engage in no labor, but give themselves up to indolence and delicate living, by which their bodily energies are impaired; whilst the others, having no such care, spend all their attention simply and entirely on active pursuits.

Let us then "glorify God, and take and bear Him in our body." (1 Corinthians 6:20.) Let us not affect a beautiful appearance; that care is vain and unprofitable. Let us not teach our husbands to admire the mere outward form; for if such be thy adornment, his very habit of viewing thy face will make him easy to be captivated by a harlot. But if thou teachest him to love good manners, and modesty, he will not be ready to wander, for he will see no attractions in a harlot, in whom those qualities are not found, but the reverse. Neither teach him to be captivated by laughter, nor by a loose dress, lest thou prepare a poison against thyself. Accustom him to delight in modesty, and this thou wilt do, if thy attire be modest. But if thou hast a flaunting air, an unsteady manner, how canst thou address [1145] him in a serious strain? and who will not hold thee in contempt and derision?

But how is it possible to glorify God in our spirit? [1146] By practicing virtue, by adorning the soul. For such embellishment is not forbidden. Thus we glorify God, when we are good in every respect, and we shall be glorified by Him in a much higher degree in that great day. For "I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." (Romans 8:18.) Of which that we may all be partakers, God grant, by the grace and lovingkindness of our Lord Jesus Christ.

Footnotes:

[1128] Sav. omits "not"; so the sense will be, that a due consideration of the Law would prove that men could not be saved by it.

[1129] Or, "gives proof beforehand."

[1130] The word "righteous" seems to be understood in "righteousness," just before.

[1131] protropen, al. epistrophen, "bringing about conversion."

[1132] Lit. "incorruptible."

[1133] al. "out of time."

[1134] It is necessary here to insert a negative or to read oukoun for oukoun.

[1135] ktisis. Hales conjectures ktesis, possession. But this may be doubted, as ktizein means "to found," as a king founds a city. The workmen build, but do not found.

[1136] Or "the ages." Hebrews 1:2.

[1137] Or "King of Ages" (ai& 240;non, for which we have no word but "worlds," taken in an extended sense).

[1138] i. e. in His Divine Nature.

[1139] B. omits "wise" throughout, and then "only" applies to the words before, and the argument here is complete; viz., that there is One God. of whom all this is said, that is, the Ever Blessed Trinity. Some good mss. favor this reading in the text.

[1140] aromen. St. Chrys. is almost the only Greek authority for the reading of the Vulgate, well known as the Capitulum of the 9th hour, "glorificate et portate Deum in corpore vestro." On the passage his reading so seems not quite decided. See Scholz, and Hom. xviii. on 1 Corinthians 6:20.

[1141] "God never made his work for man to mend."--Dryden.

[1142] Stopping the passage thus, the present reading may stand.

[1143] pleonexia seems here to be used for "superiority," if the reading of B. (not wicked) is correct; and this makes the best sense. Otherwise, it must stand for "excess."

[1144] kalos.

[1145] Ben. prosenenkein, Sav. proen.

[1146] Ben. "to bear God in our body." But this seems rather the subject that has been already discussed. See the beginning of the Moral.

"This charge I commit unto thee, son [my child, teknon] Timothy, according to the prophecies which went before on thee, that thou by them mightest [mayest] war a good warfare; holding faith, and a good conscience; which some having put away have made shipwreck concerning the faith."

The office of a Teacher and that of a Priest is of great dignity, and to bring forward one that is worthy requires a divine election. So it was of old, and so it is now, when we make a choice without human passion, not looking to any temporal consideration, swayed neither by friendship, nor enmity. For though we be not partakers of so great a measure of the Spirit as they, yet a good purpose is sufficient to draw unto us the election of God. For the Apostles, when they elected Matthias, had not yet received the Holy Spirit, but having committed the matter to prayer, they chose him into the number of the Apostles. For they looked not to human friendships. And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. Now when we overlook what is manifest, how will God reveal to us what is unseen? as it is said, "If ye have not been faithful in that which is little, who will commit to you that which is great and true?" (Luke 16:11.) But then, when nothing human was done, the appointment of Priests too was by prophecy. What is "by prophecy"? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered "hidden among the stuff." (1 Samuel 10:22.) For God reveals things to the righteous. So it was said by prophecy, "Separate me Barnabas and Saul." (Acts 13:2.) In this way Timothy also was chosen, concerning whom he speaks of prophecies in the plural; that, perhaps, upon which [1147] he "took and circumcised him," and when he ordained him, as he himself says in his Epistle to him, "Neglect not the gift that is in thee." (1 Timothy 4:14.) Therefore to elevate him, and prepare him to be sober and watchful, he reminds him by whom he was chosen and ordained, as if he had said, "God hath chosen thee. He gave thee thy commission, thou wast not made by human vote. Do not therefore abuse or bring into disgrace the appointment of God." When again he speaks of a charge, which implies something burdensome, [1148] he adds, "This charge I commit to thee, son Timothy." He charges him as his son, his own son, not so much with arbitrary or despotic authority as like a father, he says, "my son Timothy." The "committing," however, implies that it is to be diligently kept, and that it is not our own. For we did not obtain it for ourselves, but God conferred it upon us; and not it only, but also "faith and a good conscience." What He hath given us then, let us keep. For if He had not come, the faith had not been to be found, nor that pure life which we learn by education. As if he had said, "It is not I that charge thee, but He who chose thee," and this is meant by "the prophecies that went before on thee." Listen to them, obey them.

And say; what chargest thou? "That by them thou shouldest war a good warfare." They chose thee, that then for which they chose thee do thou, "war a good warfare." He named "a good warfare," since there is a bad warfare, of which he says, "As ye have yielded your members instruments [1149] to uncleanness and to iniquity." (Romans 6:19.) Those men serve under a tyrant, but thou servest under a King. And why calls he it a warfare? To show how mighty a contest is to be maintained by all, but especially by a Teacher; that we require strong arms, and sobriety, and awakenedness, and continual vigilance: that we must prepare ourselves for blood and conflicts, must be in battle array, and have nothing relaxed. "That thou shouldest war in them," he says. For as in an army all do not serve in the same capacity, but in their different stations; so also in the Church one has the office of a Teacher, another that of a disciple, another that of a private man. But thou art in this. And, because this is not sufficient he adds,

Ver. 19. "Holding faith, and a good conscience."

For he that would be a Teacher must first teach himself. For as he who has not first been a good soldier, will never be a general, so it is with the Teacher; wherefore he says elsewhere, "Lest when I have preached to others, I myself should be a cast-away." (1 Corinthians 9:27.) "Holding faith," he says, "and a good conscience," that so thou mayest preside over others. When we hear this, let us not disdain the exhortations of our superiors, though we be Teachers. For if Timothy, to whom all of us together are not worthy to be compared, receives commands and is instructed, and that being himself in the Teacher's office, much more should we. "Which some having put away, have made shipwreck concerning the faith." [1150] And this follows naturally. For when the life is corrupt, it engenders a doctrine congenial to it, and from this circumstance many are seen to fall into a gulf of evil, and to turn aside into Heathenism. For that they may not be tormented with the fear of futurity, they endeavor to persuade their souls, that what we preach is false. And some turn aside from the faith, who seek out everything by reasoning; for reasoning produces shipwreck, while faith is as a safe ship.

They then who turn aside from the faith must suffer shipwreck; and this he shows by an example.

Ver. 20. "Of whom are Hymen?us and Alexander."

And from them he would instruct us. You see how even from those times there have been seducing Teachers, curious enquirers, and men holding off from the faith, and searching out [1151] by their own reasonings. As the shipwrecked man is naked and destitute of all things, so is he that falls away from the faith without resource, he knows not where to stand or where to stay himself, nor has he the advantage of a good life so as to gain anything from that quarter. For when the head is disordered, what avails the rest of the body? and if faith without a good life is unavailing, much more is the converse true. If God despises His own for our sakes, much more ought we to despise our own for His sake. [1152] For so it is, where any one falls away from the faith, he has no steadiness, he swims this way and that, till at last he is lost in the deep.

"Whom I delivered to Satan, that they might be taught not to blaspheme!" Thus it is blasphemy to search into divine things by our own reasonings. For what have human reasonings in common with them? But how does Satan instruct them not to blaspheme? can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. As elsewhere he says in the case of the fornicator: "To deliver such an one to Satan for the destruction of the flesh." Not that he may save the body, but "that the spirit may be saved." (1 Corinthians 5:5.) Therefore it is spoken impersonally. How then is this effected? As executioners, though themselves laden with numberless crimes, are made the correctors of others; so it is here with the evil spirit. But why didst thou not punish them thyself, as thou didst that Bar-Jesus, and as Peter did Ananias, instead of delivering them to Satan? It was not that they might be punished, but that they might be instructed. For that he had the power appears from other passages, "What will ye? Shall I come unto you with a rod?" (1 Corinthians 4:21.) And again, "Lest I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." (2 Corinthians 13:10.) Why did he then call upon Satan to punish them? That the disgrace might be greater, as the severity and the punishment was more striking. Or rather, they themselves chastised those who did not yet believe, but those who turned aside, they delivered to Satan. Why then did Peter punish Ananias? Because whilst he was tempting the Holy Ghost, he was still an unbeliever. That the unbelieving therefore might learn that they could not escape, they themselves inflicted punishment upon them; but those who had learnt this, yet afterwards turned aside, they delivered to Satan; showing that they were sustained not by their own power, but by their care for them; and as many as were lifted up into arrogance were delivered to him. For as kings with their own hands slay their enemies, but deliver their subjects to executioners for punishment, so it is in this case. And these acts were done to show the authority committed to the Apostles. Nor was it a slight power, to be able thus to subject the devil to their commands. For this shows that he served and obeyed them even against his will, and this was no little proof of the power of grace. And listen how he delivered them: "When ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan." (1 Corinthians 5:4.) He was then immediately expelled from the common assembly, he was separated from the fold, he became deserted and destitute; he was delivered to the wolf. For as the cloud designated the camp of the Hebrews, so the Spirit distinguished the Church. If any one therefore was without, he was consumed, [1153] and it was by the judgment of the Apostles that he was cast out of the pale. So also the Lord delivered Judas to Satan. For immediately "after the sop Satan entered into him." (John 13:27.) Or this may be said; that those whom they wished to amend, they did not themselves punish, but reserved their punishments for those who were incorrigible. Or otherwise, that they were the more dreaded for delivering them up to others. Job also was delivered to Satan, but not for his sins, but for fuller proof of his worth.

Many such instances still occur. For since the Priests cannot know who are sinners, and unworthy partakers of the holy Mysteries, God often in this way delivers them to Satan. For when diseases, and attacks, [1154] and sorrows, and calamities, and the like occur, it is on this account that they are inflicted. This is shown by Paul. "For this cause many are weak and sickly among you, and many sleep." (1 Corinthians 11:30.) But how? saith one, when we approach but once a year! But this is indeed the evil, that you determine the worthiness of your approach, not by the purity of your minds, but by the interval of time. You think it a proper caution not to communicate often; not considering that you are seared by partaking unworthily, though only once, but to receive worthily, though often, is salutary. It is not presumptuous to receive often, but to receive unworthily, though but once in a whole life. But we are so miserably foolish, that, though we commit numberless offenses in the course of a year, we are not anxious to be absolved from them, but are satisfied, that we do not often make bold impudently to insult the Body of Christ, not remembering that those who crucified Christ, crucified Him but once. Is the offense then the less, because committed but once? Judas betrayed his Master but once. What then, did that exempt him from punishment? Why indeed is time to be considered in this matter? let our time of coming be when our conscience is pure. The Mystery at Easter is not of more efficacy than that which is now celebrated. It is one and the same. There is the same grace of the Spirit, it is always a Passover. [1155] You who are initiated know this. On the Preparation, [1156] on the Sabbath, on the Lord's day, and on the day of Martyrs, it is the same Sacrifice that is performed. "For as often," he saith, "as ye eat this bread and drink this cup, ye do show the Lord's death." (1 Corinthians 11:26.) No time is limited for the performance of this Sacrifice, why then is it then called the Paschal feast? [1157] Because Christ suffered for us then. Let not the time, therefore, make any difference in your approach. There is at all times the same power, the same dignity, the same grace, one and the same body; nor is one celebration of it more or less holy than another. And this you know, who see upon these occasions nothing new, save these worldly veils, and a more splendid attendance. The only thing that these days have more is that from them commenced the day of our salvation when Christ was sacrificed. But with respect to these mysteries, those days have no further pre?minence.

When you approach to take bodily food, you wash your hands and your mouth, but when you draw nigh to this spiritual food, you do not cleanse your soul, but approach full of uncleanness. But you say, Are not the forty days' fastings sufficient to cleanse the huge heap of our sins? But of what use is it, tell me? If wishing to store up some precious unguent, you should make clean a place to receive it, and a little after having laid it up, should throw dung upon it, would not the fine odor vanish? This takes place with us too. We make ourselves to the best of our power worthy to approach; then we defile ourselves again! What then is the good of it? This we say even of those who are able in those forty days to wash themselves clean.

Let us then, I beseech you, not neglect our salvation, that our labor may not be in vain. For he who turns from his sins, and goes and commits the same again, is "like a dog that returneth to his vomit." (Proverbs 26:11.) But if we act as we ought, and take heed to our ways, we shall be thought worthy of those high rewards, which that we may all obtain, God grant through the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.

Footnotes:

[1147] meth' hes.

[1148] Or "galling"; the word "charge" is in the sense of "injunction."

[1149] The word used, Romans 6:13, which may mean "arms" (hopla).

[1150] [This is the order of the R.V. ]

[1151] al. "searching into divine Mysteries by."

[1152] i. e. if God regards not our faith, which is most towards Him of all we do, unless we perform the duties of life, much more ought we not to pride ourselves on any such duties, while we neglect that duty to Him. See St. Chrys. on Romans 4:1, 2, Hom. viii.

[1153] See Exodus 14:20. The converse is not stated here, but is implied of the Christian Church in Zechariah 2:5.

[1154] epiboulai. He seems to mean those of Satan. Of affliction as a warning against sin, see on Stat. Hom. iii. and Hom iv.

[1155] See Hom. iii. of St. Chrys. against the Jews, ? 4. Ben. t. i. p. 611.

[1156] paraskeue, Friday [preparation day for the Jewish Sabbath, Sabbath-eve].

[1157] pascha. He seems to allude to the Greek word for "suffering," though the reason will hold otherwise. [pascha is not from the Greek pascho, to suffer, but from the Hebrew chsp, a passing over, a sparing.]