The Identity of Paul: St. John on Galatians

Verse 1-3.-"Paul, an Apostle, (not from men, neither through man, but through Jesus Christ and God the Father, who raised Him from the dead;) and all the brethren which are with me, unto the Churches of Galatia: Grace to you and peace from God the Father, and our Lord Jesus Christ."

The exordium¹ is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one's disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, "Blessed art thou, Simon Barjona," (Matt. xvi: 17.) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, "Get thee behind Me, Satan: thou art a stumbling block unto Me." (Matt. xvi: 23.) Again, on another occasion, "Are ye also even yet without understanding?" (Matt. xv: 16.) And what awe He inspired them with appears from John's saying, that, when they beheld Him conversing. with the Samaritan woman, though they reminded Him to take food, no one ventured to say, "What seekest Thou, or why speakest thou with her?" (John iv: 27.) Thus taught, and walking in the steps of his Master, Paul hath varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies. To the Corinthians he says, "What will ye? shall I come unto you with a rod, or in love, and in a spirit of meekness?" (I Cor. vi: 21.) but to the Galatians, "O foolish Galatians." (Gal. iii: 1.) And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, "Let no man trouble me;"(Gal. vi: 17.) but he soothes them again with the words, "My little children, of whom "I am again in travail:" (Gal. iv: 19) and so in many other instances.

Now that this Epistle breathes an indignant spirit, is obvious to every one even on the first perusal; but I must explain the cause of his anger against the disciples. Slight and unimportant it could not be, or he would not have used such vehemence. For to be exasperated by common matters is the part of the little-minded, morose, and peevish; just as it is that of the more redolent and sluggish to lose heart in weighty ones. Such a one was not Paul, What then was the offence which roused him? it was grave and momentous, one which was estranging them all from Christ, as he himself says further on, "Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing;" (Gal. v: 2.) and again, "Ye who would be justified by the Law, ye are fallen away from Grace." (Gal. v: 4.) What then is this? For it must be explained more clearly. Some of the Jews who believed, being held down by the preposessions of Judaism, and at the same time intoxicated by vain-glory, and desirous of obtaining for themselves the dignity of teachers, came to the Galatians, and taught them that the observance of circumcision, sabbaths, and new-moons, was necessary, and that Paul in abolishing these things was not to be borne. For, said they, Peter and James and John, the chiefs of the Apostles and the companions of Christ, forbade them not. Now in fact they did not forbid these things, but this was not by way of delivering positive doctrine, but in condescension to the weakness of the Jewish believers, which condescension paul had no need of when preaching to the Gentiles; but when he was in Judaea, he employed it himself² also. But these deceivers, by withholding the causes both of Paul's condescension and that of his brethren, misled the simpler ones, saying that he was not to be tolerated, for he appeared but yesterday, while Peter and his colleagues were from the first,-that he was a disciple of the Apostles, but they of Christ,-that he was single, but they were many, and pillars of the Church. They accused him too of acting a part; saying, that this very man who forbids circumcision observes the rite elsewhere, and preaches one way to you and another way to others.

Since Paul then saw the whole Galatian people in a state of excitement, a flame kindled against their Church, and the edifice shaken and tottering to its fall, filled with the mixed feelings of just anger and despondency, (which he has expressed in the words, "I could wish to be present with you now, and to change my voice,"-Gal. iv: 20.) he writes the Epistle as an answer to these charges. This is his aim from the very commencement, for the underminers of his reputation had said, The others were disciples of Christ but this man of the "Apostles." Wherefore he begins thus, "Paul, an Apostle not from men, neither through man." For, these deceivers, as I was saying before, had said that this man was the last of all the Apostles and was taught by them, for Peter, James, and John, were both first called, and held a primacy among the disciples, and had also received their doctrines from Christ Himself; and that it was therefore fitting to obey them rather than this man; and that they forbad not circumcision nor the observance of the Law. By this and similar language and by depreciating Paul, and exalting the honor of the other Apostles, though not spoken for the sake of praising them, but of deceiving the Galatians, they induced them to adhere unseasonably to the Law. Hence the propriety of his commencement. As they disparaged his doctrine, saying it came from men, while that of Peter came from Christ, he immediately addresses himself to this point, declaring himself an apostle "not from men, neither through man." It was Ananias who baptized him, but it was not he who delivered him from the way of error and initiated him into the faith; but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, (Matt. iv: 18.) but Paul after His ascension into heaven. (Acts. ix: 3, Acts ix: 4.) And just as these did not require a second call, but straightway left their nets and all that they had, and followed Him, so this man at his first vocation pressed vigorously forward, waging, as soon as he was baptized, an implacable war with the jews. In this respect he chiefly excelled the other Apostles, as he says, "I labored more abundantly than they all;" (I Cor. xv: 10.) at present, however, he makes no such claim, but is content to be placed on a level with them. Indeed his eat object was, not to establish any superiority for himself, but, to overthrow the foundation of their error. The not being "from men" has reference to all alike for the Gospel's root and origin is divine, but the not being "through man" is peculiar to the Apostles; for He called them not by men's agency, but by His own.³

But why does be not speak of his vocation rather than his apostolate, and say, "Paul" called "not by man?" Because here lay the whole question; for they said that the office of a teacher had been committed to him by men, namely by the Apostles, whom therefore it behooved him to obey. But that it was not entrusted to him by men, Luke declares in the words, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul." (Acts xiii: 2.)

From this passage it is manifest⁴ that the power of the Son and Spirit is one, for being commissioned by the Spirit, he says that he was commissioned by Christ. This appears in another place, from his ascription of the things of God to the Spirit, in the words which he addresses to the elders at Miletus: "Take heed unto yourselves, and to all the flock, in the which the Holy Ghost hath made you bishops." (Acts xx: 28.) Yet in another Epistle he says, "And God hath set some in the Church, first Apostles, secondly prophets, thirdly teachers." (I Cor. xii: 28.) Thus he ascribes indifferently the things of the Spirit to God, and the things of God to the Spirit. Here too he stops the mouths of heretics, by the words "through Jesus Christ and God the Father;" for, inasmuch as they said this term "through" was applied to the Son as importing inferiority, see what he does. He ascribes it to the Father, thus teaching us not to prescribe laws to the ineffable Nature, nor define the degrees of Godhead which belong to the Father and Son. For to the words "through Jesus Christ" he has added, "and God the Father;" for if at the mention of the Father alone he had introduced the phrase "through whom," they might have argued sophistically that it was peculiarly applicable to the Father, in that the acts of the Son were to be referred to Him. But he leaves no opening for this cavil, by mentioning at once both the Son and the Father, and making his language apply to both. This he does, not as referring the acts of the Son to the Father, but to show that the expression implies no distinction of Essence.⁵ Further, what can now be said by those, who have gathered a notion of inferiority from the Baptismal formula,-from our being baptized into the name of the Father, Son, and Holy Spirit?⁶ For if the Son be inferior because He is named after the Father, what will they say seeing that, in the passage before us, the Apostle beginning from Christ proceeds to mention the Father?-but let us not even utter such a blasphemy, let us not swerve from the truth in our contention with them; rather let us preserve, even if they rave ten thousand times, the due measures of reverence. Since then it would be the height of madness and impiety to argue that the Son was greater than the Father because Christ was first named, so we dare not hold that the Son is inferior to the Father, because He is placed after Him in the Baptismal formula.

"Who raised Him from the dead."

Wherefore is it, O Paul, that, wishing to bring these Judaizers to the faith, you introduce none of those great and illustrious topics which occur in your Epistle to the Philippians, as, "Who, being in the form of God, counted it not a prize to be on an equality with God," (Phil. ii: 6.) or which you afterwards declared in that to the Hebrews, "the effulgence of his glory, and the very image of His substance;" (Heb. i: 3.) or again, what in the opening of his Gospel the son of thunder sounded forth, "In the beginning was the Word, and the Word was with God, and the Word was God;" (John i: 1). or what Jesus Himself oftentimes declared to the Jews, "that His power and authority was equal to the Father's?" (John v: 19, John v: 27, &c) Do you omit all these, and make mention of the economy of His Incarnation only, bringing forward His cross and dying? "Yes," would Paul answer. For had this discourse been addressed to those who had unworthy conceptions of Christ, it would have been well to mention those things; but, inasmuch as the disturbance comes from persons who fear to incur punishment should they abandon the Law, he therefore mentions that whereby all need of the Law is excluded, I mean the benefit conferred on all through the Cross and the Resurrection. To have said that "in the beginning was the Word," and that "He was in the form of God, and made Himself equal with God," and the like, would have declared the divinity of the Word, but would have contributed nothing to the matter in hand. Whereas it was highly pertinent thereto to add, "Who raised Him from the dead," for our chiefest benefit was thus brought to remembrance, and men in general are less interested by discourses concerning the majesty of God, than by those which set forth the benefits which come to mankind. Wherefore, omitting the former topic, he discourses of the benefits which bad been conferred on us.

But here the heretics insultingly exclaim, "Lo, the Father raises the Son!" For when once infected, they are wilfully deaf to all sublimer doctrines; and taking by itself and insisting on what is of a less exalted nature, and expressed in less exalted terms, either on account of the Son's humanity, or in honor of the Father, or for some other temporary purpose, they outrage, I will not say the Scripture, but themselves. I would fain ask such persons, why they say this? do they hope to prove the Son weak and powerless to raise one body? Nay, verily, faith in Him enabled the very shadows of those who believed in Him. to effect the resurrection of the dead. (Acts. v: 15.) Then believers in Him, though mortal, yet by the very shadows of their earthly bodies, and by the garments which had touched these bodies, could raise the dead, but He could not raise Himself? Is not this manifest madness, a great stretch of folly? Hast thou not heard His saying, "Destroy this Temple, and in three days I will raise it up?" (John ii: 19.) and again, "I have power to lay down my life, and I have power to take it again?" (John x: 18.) Wherefore then is the Father said to have raised Him up, as also to have done other things which the Son Himself did? It is in honor of the Father, and in compassion to the weakness of the hearers.

"And all the brethren which are with me."

Why is it that he has on no other occasion in sending an epistle added this phrase? For either he puts his own name only or that of two or three others, but here has mentioned the whole number and so has mentioned no one by name.

On what account then does he this?

They made the slanderous charge that he was singular in his preaching, and desired to introduce novelty in Christian teaching. Wishing therefore to remove their suspicion, and to show he had many to support him in his doctrine, he has associated with himself "the brethren," to show that what he wrote he wrote with their accord.⁷

"Unto the Churches of Galatia."

Thus it appears, that the flame of error had spread over not one or two cities merely, but the whole Galatian people. Consider too the grave indignation contained in the phrase, "unto the Churches of Galatia:" he does not say, "to the beloved" or "to the sanctified," and this omission of all names of affection or respect, and this speaking of them as a society merely, without the addition "Churches of God," for it is simply "Churches of Galatia," is strongly expressive of deep concern and sorrow. Here at the outset, as well as elsewhere, he attacks their irregularities, and therefore gives them the name of "Churches," in order to shame them, and reduce them to unity. For persons split into many parties cannot properly claim this appellation, for the name of "Church" is a name of harmony and concord.

"Grace to you and peace from God the Father, and our Lord Jesus Christ."

This he always mentions as indispensible, and in this Epistle to the Galatians especially; for since they were in danger of falling from grace he prays that they may recover it again, and since they had come to be at war with God, he beseeches God to restore them to the same peace.

"God the Father."

Here again is a plain confutation of the heretics, who say that John in the opening of his Gospel, where he says "the Word was God," used the word Qeoj without the article, to imply an inferiority in the Son's Godhead; and that Paul, where he says that the Son was "in the form of God," did not mean the Father, because the word Qeoj without the article. For what can they say here, where Paul says, apo Qeou Patroj, and not apo tou Qeou>\/ And it is in no indulgent mood towards them that he calls God, "Father," but by way of severe rebuke, and suggestion of the source whence they became sons, for the honor was vouch-safed to them not through the Law, but through the washing of regeneration. Thus everywhere, even in his exordium, he scatters traces of the goodness of God, and we may conceive him speaking thus: "O ye who were lately slaves, enemies and aliens, what right have ye suddenly acquired to call God your Father? it was not the Law which conferred upon you this relationship; why do ye therefore desert Him who brought you so near to God, and return to your tutor?⁸

But the Name of the Son, as well as that of the Father, had been sufficient to declare to them these blessings. This will appear, if we consider the Name of the Lord Jesus Christ with attention; for it is said, "thou shalt call His Name Jesus; for it is He that shall save His people from their sins;" (Matt. i: 21.) and the appellation of "Christ" calls to mind the unction of the Spirit.

Ver 4.4. "Who gave himself for our sins."⁹ Thus it appears, that the ministry which He undertook was free and uncompelled; that He was delivered up by Himself, not by another. Let not therefore the words of John, "that the Father gave His only-begotten Son" (Jo. iii: 16.) for us, lead you to derogate from the dignity of the Only-begotten, or to infer therefrom that He is only human. For the Father is said to have given Him, not as implying that the Son's ministry was a servile one, but to teach us that it seemed good to the Father, as Paul too has shown in the immediate context: "according to the will of our God, and Father." He says not "by the command," but "according to the will," for inasmuch as there is an unity of will in the Father and the Son, that which the Son wills, the Father wills also.

"For our sins,"¹⁰ says the Apostle; we had pierced ourselves with ten thousand evils, and had deserved the gravest punishment; and the Law not only did not deliver us, but it even condemned us, making sin more manifest, without the power to release us from it, or to stay the anger of God. But the Son of God made this impossibility possible for he remitted our sins, He restored us from enmity to the condition of friends, He freely bestowed on us numberless other blessings.

Ver. 4. "That He might deliver us out of this present evil world."

Another class of heretics¹¹ seize upon these words of Paul, and pervert his testimony to an accusation of the present life. Lo, say they, he has called this present world evil, and pray tell me what does "world" [age] aiwn mean but time measured by days and seasons? Is then the distinction of days and the course of the sun evil? no one would assert this even if he be carried away to the extreme of unreasonableness. "But" they say, "it is not the `time,' but the present `life,' which he hath called evil.'" Now the words themselves do not in fact say this; but the heretics do not rest in the words, and frame their charge from them, but propose to themselves a new mode of interpretation. At least therefore they must allow us to produce our interpretation, and the rather in that it is both pious and rational. We assert then that evil cannot be the cause of good, yet that the present life is productive of a thousand prizes and rewards. And so the blessed Paul himself extols it abundantly in the words, "But if to live in the flesh, if this is the fruit of my work, then what I shall choose I wont not;" (Phil. i: 22.) and then placing before himself the alternative of living upon earth, and departing and being with Christ, he decides for the former. But were this life evil, he would not have thus spoken of it, nor could any one, however strenuous his endeavor, draw it aside into the service of virtue. For no one would ever use evil for good, fornication for chastity, envy for benevolence. And so, when he says, that "the mind of the flesh is not subject to the law of God, neither indeed can it be, (Rom. viii: 7.) he means that vice, as such, cannot become virtue; and the expression, "evil world," must be understood to mean evil actions, and a depraved moral principle. Again, Christ came not to put us to death and deliver us from the present life in that sense, but to leave us in the world, and prepare us for a worthy participation of our heavenly abode. Wherefore He saith to the Father, "And these are in the world, and I come to Thee; I pray not that Thou shouldest take them from the world, but that Thou shouldest keep them from the evil," (Jo. xvii: 11, Jo xvii: 15.) i.e., from sin. Further, those who will not allow this, but insist that the present life is evil, should not blame those who destroy themselves; for as he who withdraws himself from evil is not blamed, but deemed worthy of a crown, so he who by a violent death, by hanging or otherwise, puts an end to his life, ought not to be condemned. Whereas God punishes such men more than murderers, and we all regard them with horror, and justly; for if it is base to destroy others, much more is it to destroy one's self. Moreover, if this life be evil, murderers would deserve a crown, as rescuing us from evil. Besides this, they are caught by their own words, for in that they place the sun in the first, and the moon in the second rank of their deities, and worship them as the givers of many goods, their statements are contradictory. For the use of these and the other heavenly bodies, is none other than to contribute to our present life, which they say is evil, by nourishing and giving light to the bodies of men and animals and bringing plants to maturity. How is it then that the constitution of this "evil life is so ministered to by those, who according to you are gods? Gods indeed they are not, far from it, but works of God created for our use; nor is this world evil. And if you tell me of murderers, of adulterers, of tomb-robbers, these things have nothing to do with the present life, for these offences proceed not from that life which we live in the flesh, but from a depraved will. For, if they were necessarily connected with this life, as embraced in one lot with it, no man would be free or pure from them, for no man can escape the characteristic accidents of humanity, such as, to eat and drink, to sleep and grow, to hunger and thirst, to be born and die, and the like; no man can ever become superior to these, neither sinner nor just man, king nor peasant, We all are subject to the necessity of nature. And so if vice were an essential element of this life, no one could avoid it, any more than the things just mentioned. And let me not be told that good men are rare, for natural necessity is insuperable by all, so that as long as one virtuous man shall be found, my argument will in no wise be invalidated. Miserable, wretched man! what is it thou sayest? Is this life evil, wherein we have learnt to know God, and meditate on things to come, and have become angels instead of men, and take part in the choirs of the heavenly powers? What other proof do we need of an evil and depraved mind?

"Why then," they say, "does Paul call the, present life evil?" In calling the present world [age] evil, he has accommodated himself to our usage, who are wont to say, "I have had a bad day," thereby complaining not of the time itself, out of actions or circumstances And so Paul in complaining of evil principles of action has used these customary forms of speech; and he shows that Christ hath both delivered us from our offences, and secured us for the future. The first he has declared in the words, "Who gave Himself for our sins;" and by adding, "that He might deliver us out of this present evil world," he has pronounced our future safety. For neither of these did the Law avail, but grace was sufficient for both.

Ver. 4. "According to the will of our God and Father."¹²

Since they were terrified by their notion that by deserting that old Law and adhering to the new, they should disobey God, who gave the Law, he corrects their error, and says, that this seemed good to the Father also: and not simply "the Father," but "our Father," which he does in order to affect them by showing that Christ has made His Father our Father.

Ver. 5. "To whom be the glory for ever and ever. Amen."

This too is new and unusual, for we never find the word, "Amen" placed at the beginning of an Epistle, but a good way on; here, however he has it in his beginning,. to show that what he had already said contained a sufficient charge against the Galatians, and that his argument was complete, for a manifest offence does not require an elaborate crimination. Having spoken of the Cross, and Resurrection, of redemption from sin and security for the future, of the purpose of the Father, and the will of the Son, of grace and peace and His whole gift, he concludes with an ascription of praise.

Another reason for it is the exceeding astonishment into which he was thrown by the magnitude of the gift, the superabundance of the grace, the consideration who we were, and what God had wrought, and that at once and in a single moment of time. Unable to express this in words, he breaks out into a doxology, sending up for the whole world an eulogium, not indeed worthy of the subject, but such as was possible to him. Hence too he proceeds to use more vehement language; as if greatly kindled by a sense of the Divine benefits, for having said, "To whom be the glory for ever and ever, Amen," he commences with a more severe reproof.

The Apostle to the Nations

Paul, a servant of Jesus Christ, called to be an Apostle

St. John Chrysostom on Romans 1: 1-2.

"Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, which He promised afore by His prophets in the Holy Scriptures."

Moses having written five books, has nowhere put his own name to them, neither have they who after him put together the history of events after him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own name. Now why was this? Because they were writing to people, who were present, and it had been superfluous to show themselves when they were present. But this man sent his writings forth afar and in the form of a letter, for which cause also the addition of the name was necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after his own wise judgment. For since they felt prejudiced against him, lest on hearing the name at the outstart, they should stop up all admission to his discourse, he subtly won their attention by concealing the name. But if some Prophets and Solomon have put their names, this I leave as a subject for you to look further into hereafter, why some of them wished to put it so, and some not. For you are not to learn everything from me, but to take pains yourselves also and enquire further, lest ye become more dull-witted.

"Paul, a servant of Jesus Christ." Why did God change his name, and call him Paul who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that pre minence which the chief of the Disciples had, he might also acquire (Mark iii. 16); and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, "for all are Thy servants" (Ps. cxix. 91); and according to which it says, "Nebuchadnezzar, My servant" (Jer. xxv. 9), for the work is the servant of Him which made it. Another kind is that from the faith, of which it saith, "But God be thanked that ye were the servants of sin, but ye have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, ye became the servants of righteousness." from. vi. 17, 18.) Another is that from civil subjection (politeias), after which it saith, "Moses my servant is dead" (Jos. i. 2); and indeed all the Jews were servants, but Moses in a special way as shining most brightly in the community. Since then, in all the forms of the marvellous servitude, Paul was a servant, this he puts in the room of the greatest title of dignity, saying, "a servant of Jesus Christ." And the Names appertaining to the dispensation he sets forth, going on upwards from the lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of the Virgin, and Christ He is called from being anointed, which also itself belonged to the flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture has instances of calling such "Christs": inasmuch as the Spirit is the chief point in the unction, and that for which the oil is used. And where does it call those "Christs" who are not anointed with oil? "Touch not," it says, "Mine anointed, and do My prophets no harm" (Ps. cv. 15), but at that time the institution of anointing with oil did not yet even exist. "Called an Apostle." He styles himself "called" in all his Epistles, so showing his own candor (eugnwmosunhn), and that it was not of his own seeking that he found, but that when called he came near and obeyed. And the faithful, he styles, "called to be saints," but while they had been called so far as to be believers, he had besides a different thing committed to his hands, namely, the Apostleship, a thing full of countless blessings, and at once greater than and comprehensive of, all the gifts.

And what more need one say of it, than that whatsoever Christ was doing when present, this he committed to their hands when He departed. Which also Paul cries aloud, speaking thereof and magnifying the dignity of the Apostles' office; "We are ambassadors for Christ, as though God did beseech by us;" i.e. in Christ's stead. "Separated to the Gospel of God." (2 Cor. v. 20.) For as in a house, each one is set apart for divers works; thus also in the Church, there be divers distributions of ministrations. And herein he seems to me to hint, that he was not appointed by lot only, but that of old and from the first he was ordained to this office; which also Jeremy saith, that God spake concerning himself, "Before thou camest forth out of the womb, I sanctified thee, I ordained thee a prophet unto the nations." (Jer. i. 5.) For in that he was writing to a vainglorious city, and one every way puffed up, he therefore uses every mode of showing that his election was of God. For he Himself called him, and Himself separated him. And he does this, that he may make the Epistle deserve credit, and meet an easy reception. "To the Gospel of God." Not Matthew then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they also; even if he be said pr eminently to be this, and they that. And he calleth it the Gospel, not for those good things only which have been brought to pass, but also for those which are to come. And how comes he to say, that the Gospel "of God" is preached by himself? for he says, "separated to the Gospel of God"--for the Father was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many, things did they conceive unworthily of Him. Wherefore also Christ saith, "The true worshippers" shall come, and that "the Father seeketh such to worship Him." (John iv. 23.) But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spake of beforehand, and said, "that they might know Thee the only true God, and Jesus Christ Whom Thou has sent." (John xvii. 3.) But he calls it the "Gospel" of God, to cheer the hearer at the outstart. For he came not with tidings to make the countenance sad, as did the prophets with their accusations, and charges, and reproofs, but with glad tidings, even the "Gospel of God;" countless treasures of abiding and unchangeable blessings.

Ver. 2. "Which He promised afore by His Prophets in the Holy Scriptures."

For the Lord, saith he, "shall give the word to them that proclaim glad tidings with great power" (Ps. lxviii. 12, Sept.); and again, "How beautiful are the feet of them that preach the Gospel of peace." (Is. lii. 7; Rom. x. 15.) See here both the name of the Gospel expressly and the temper of it, laid down in the Old Testament. For, we do not proclaim it by words only, he means, but also by acts done; since neither was it human, but both divine and unspeakable, and transcending all nature. Now since they have laid against it the charge of novelty also, He shows it to be older than the Greeks, and described aforetime in the Prophets. And if He gave it not from the beginning because of those that were unwilling to receive it, still, they that were willing did hear it. "Your father Abraham," He says, "rejoiced to see My day, and he saw it, and was glad." (John viii. 56.) How then comes He to say, Many prophets desired to see the things which ye. see, and have not seen them?" (Matt. xiii. 17.) He means not so, as ye see and hear, the Flesh itself, and the very miracles before your eyes. But let me beg you to look and see what a very long time ago these things were foretold. For when God is about to do openly some great things, He announces them of a long time before, to practise men's hearing for the reception of them when they come.

"In the Holy Scriptures." Because the Prophets not only spake, but also writ what they spake; nor did they write only, but also shadowed them forth by actions, as Abraham when he led up Isaac, and Moses when he lifted up the Serpent, and when he spread out his hands against Amalek, and when he offered the Paschal Lamb.

Ver. 3. "Concerning His Son which was made of the seed of David, according to the flesh."

What dost, thou, O Paul, that after lifting up our souls so, and elevating them, and causing great and unutterable things to pass m show before them, and speaking of the Gospel, and that too the Gospel of God, and bringing in the chorus of the Prophets, and showing the whole of them heralding forth many years before those things which were to come: why dost thou again bring us down to David? Art thou conversing, oh tell me, of some man, and giving him Jesse's son for a father? And wherein are these things worthy of what thou hast just spoken of? Yea, they are fully worthy. For our discourse is not, saith he, of any bare man. Such was my reason for adding, "according to the flesh;" as hinting that there is also a Generation of the Same after the Spirit. And why did he begin from that and not from this the higher? It is because that was what Matthew, and Luke, and Mark, began from. For he who would lead men by the hand to Heaven, must needs lead them upwards from below. So too was the actual dispensation ordered. First, that is, they saw Him a man upon earth, and then they understood Him to be God. In the same direction then, as He Himself had framed His teaching, did His disciple also shape out the way which leadeth thither. Therefore the generation according to the flesh is in his language placed first in order, not because it was first, but because he was for leading the hearer from this up to that.

Ver. 4. "And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead, even Jesus Christ."

What is said has been made obscure by the close-folding of the words, and so it is necessary, to divide it. What then is it, which he says? We preach, says he, Him Who was made of David. But this is plain. Whence then is it plain, that this incarnate "Person" was also the Son of God? First, it is so from the prophets; wherefore he says, "Which He had promised afore by the Prophets in the Holy Scriptures." (v. 2.) And this way of demonstration is no weak one. And next also from the very way of His Generation: which also he sets forth by saying, "of the seed of David according to the flesh:" for He broke the rule of nature. Thirdly, from the miracles which He did, yielding a demonstration of much power, for "in power" means this. Fourthly, from the Spirit which He gave to them that believe upon Him, and through which He made them all holy, wherefore he saith, "according to the Spirit of holiness." For it was of God only to grant such gifts. Fifthly, from the Resurrection; for He first and He alone raised Himself: and this Himself too said to be above all a miracle sufficient to stop the mouths even of them that behaved shamelessly. For, "Destroy this Temple," He says, "and in three days I will raise it up" (John xix.); and, "When ye have lifted" Me "up from the earth, then shall ye know that I am He" (ib. viii. 28); and again, This "generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonas." (Matt. xxi. 39.) What then is the being "declared?" being shown, being manifested, being judged, being confessed, by the feeling and suffrage of all; by Prophets, by the marvelous Birth after the Flesh, by the power which was in the miracles, by the Spirit, through which He gave sanctification, by the Resurrection, whereby He put an end to the tyranny of death.

Ver. 5. "By Whom we have received grace and Apostleship for obedience to the faith."

See the candor of the servant. He wishes nothing to be his own, but all his Master's. And indeed it was the Spirit that gave this. Wherefore He saith, "I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth" (John xvi.12): and again, "Separate Me Paul and Barnabas." (Acts xiii. 2.) And in the Epistle to the Corinthians, he says, that "to one is given by the Spirit the word of wisdom, to another the word of knowledge" (1 Cor. xii. 8, 11); and that It divideth all as It willeth. And in addressing the Milesians, he says, "Over which the Holy Ghost hath made you shepherds and overseers." (Acts xx. 28.) You see, he calls the things of the Spirit, the Son's, and the things of the Son, the Spirit's. "Grace and Apostleship;" that is, it is not we that have achieved for ourselves, that we should become Apostles. For it was not by having toiled much and labored that we had this dignity allotted to us, but we received grace, and the successful result is a part of he heavenly gift. "For obedience to the faith." So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke saith, that "He opened their heart" (Acts xvi. 14); and again, To whom it was given to hear the word of God. "To obedience;" he says not, to questioning and parade (kataskeuhn) of argument but "to obedience." For we were not sent, he means, to argue, but to give those things which we had trusted to our hands. For when the Master declareth aught, they that hear should not be nice and curious handlers of what is told them, but receivers only; for this is why the Apostles were sent, to speak what they had heard, not to add aught from their own stock, and that we for our part should believe--that we should believe what?--"concerning His Name." Not that we should be curious about the essence, but that we should believe on the Name; for this it was which also wrought the miracles. For it says, "in the Name of Jesus Christ rise up and walk." (Acts iii. 6.) And this too requireth faith, neither can one grasp aught of these things by reasoning (logismp katagabein). "Among all nations, among whom are ye also the called of Jesus Christ." What? did Paul preach then to all the nations? Now that he ran through the whole space from Jerusalem to Illyricum, and from thence again went forth to the very ends of the earth, is plain from what he writes to the Romans; but even if he did not come to all, yet still what he says is not false, for he speaks not of himself alone, but of the twelve Apostles, and all who declared the word after them. And in another sense, one should not see any fault to find with the phrase, if about himself, when one considers his ready mind, and how that after death he ceaseth not to preach in all parts of the world. And consider how he extols the gift, and shows that it is great and much more lofty than the former, since the old things were with one nation, but this gift drew sea and land to itself. And attend to this too, how free the mind of Paul is from all flattery; for when conversing with the Romans, who were seated as it were upon a sort of summit of the whole world, he attaches no more to them than to the other nations, nor does he on the score of their being then in power and ruling, say, that they have in spiritual things also any advantage. But as (he means) we preach to all the nations, so do we to you, numbering them with Scythians and Thracians: for if he did not wish to show this, it were superfluous to say "Among whom are ye also." And this he does to take down their high spirit (kenpn to fushma) and to prostrate the swelling vanity of their minds, and to teach them to honor others alike to themselves: and so he proceeds to speak upon this very point.

Ver. 6. "Among whom are ye also the called of Jesus Christ."

That is, along with whom ye also are: and he does not say, that he called the others with you, but you with the others. For if in Christ Jesus there is neither bond nor free, much less is there king and private man. For even ye were called and did not come over of yourselves.

Ver. 7. "To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ."

See how continually he puts the word "called," saying, "called to be an Apostle; among whom ye also are called; to all that be in Rome, called:" and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls (upatwn; Ben. consulares) and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? on this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learnt that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, "beloved of God." For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? from Love. For after saying, "beloved," then he proceeds, "called to be saints," showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. "Grace unto you and peace."

Oh address, that bringeth countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. (Luke x. 5.) Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but indeed one varying and of every kind and of a long season (toikilon kai tantodaton); and this not from our labors, but through His grace. Since then love presented us with grace, and grace with peace, having set them down in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, "Grace be unto you and peace from God our Father, and the Lord Jesus Christ." See in this passage, the "from" is common to the Son and the Father, and this is equivalent to "of whom." For he did not say, Grace be unto you and peace from God the Father, "through" our Lord Jesus Christ; but, "from God the Father, and the Lord Jesus Christ." Strange! how mighty is the love of God! we which were enemies and disgraced, have all at once become saints and sons. For when he calls Him Father, he shows them to be sons; and when he says sons, he has unveiled the whole treasure of blessings.

Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money (whence one might say they are not dignities at all but names of dignities only, having their strength in the investiture of fine array and the servility of attendants), but this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here maketh men conspicuous, and also departs with us upon our journey to the life to come.

For he that holdeth on in the adoption, and keeps an exact watch upon his holiness, is much brighter and more happy even than he that is arrayed with the diadem itself, and has the purple; and has the delight of abundant peace in the present life and is nurtured up with goodly hopes, and hath no ground for worry and disturbance, but enjoys constant pleasure; for as for good spirits and joy, it is not greatness of power, not abundance of wealth, not pomp of authority, not strength of body, not sumptuousness of the table, not the adorning of dresses, nor any other of the things in man's reach that ordinarily produces them, but spiritual success, and a good conscience alone.

And he that hath this cleansed, even though he be clad in rags and struggling with famine, is of better spirits than they that live so softly. So too he that is conscious of wicked deeds, even though he may gather to himself all men's goods, is the most wretched of all men. For this cause Paul, living in continual hunger and nakedness, and being scourged every day was joyful, and went more softly than they that were then emperors. But Ahab though a king, and indulging in a sumptuous luxury, when he had done that one sin, groaned and was out of spirits, and his countenance was fallen both before the sin and after the sin. If then we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king's throne itself. Wherefore also Paul saith, "But the fruit of the Spirit is love, joy, peace." (Gal. v. 22.) This fruit then let us keep growing by us, that we may be in the fruition of joy here, and may obtain the kingdom to come, by the grace and love towards man of our Lord Jesus Christ, through Whom and with Whom, be glory to the Father, and to the Holy Spirit, now and always, even unto all ages. Amen.

Δεύρο Στήθι μεθ' Ημων και Επισφραγίζων της Πανηγύρεως

Doxasticon of the Ninth Hour of the Feast of Theophania on St. John

On the Great John the Forerunner: The Prophet Isaias

[40:1-5.9, 41:17-18, 45:8, 48:20-21, 54:1]

Thus says the Lord: Comfort, comfort my people, says God. Priests speak to the heart of Jerusalem; comfort her, for her humiliation has been completed; her sin has been abolished; for she has received from the Lord’s hand double her sins. The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. Every valley will be filled, and every mountain and hill humbled; and the crooked paths will be straight and the rough, smooth ways; and all flesh will see the salvation of God. Get up onto a high mountain you who bring good tidings to Sion; lift up your voice with strength, you who bring good tidings to Jerusalem: lift up, be not afraid! I the Lord God, I the God of Israel will hear, and I will not forsake them. But I will open rivers on the mountains, and springs in the midst of plains; I will make the wilderness into pools and the thirsty land watercourses. Let the heavens rejoice from above, and let the clouds rain down justice; let the earth bring forth and blossom with mercy, and let it also bring forth justice. Proclaim a voice of gladness to the ends of the earth, and let this be heard. Say that the Lord has redeemed his servant Jacob. And if they thirst through the wilderness, He will bring them water out of a rock. Be glad, O barren one who have never borne, break forth and shout: many are the children of the deserted, more than of her who has a husband.

The Nativity of St. John the Forerunner: St. Luke

Inasmuch as many have taken in hand to set in order a
narrative of those things which have been fulfilled among us,

Just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us,

It seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus,

That you may know the certainty of those things in which you were instructed.

There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth.

And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

But they had no child, because Elizabeth was barren, and they were both well advanced in years.

So it was, that while he was serving as priest before God in the order of his division,

According to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord.

And the whole multitude of the people was praying outside at the hour of incense.

Then an angel of the Lord appeared to him, standing on the right side of the altar of incense.

And when Zacharias saw him, he was troubled, and fear fell upon him.

But the angel said to him, "Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John.

And you will have joy and gladness, and many will rejoice at his birth.

For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother's womb.

And he will turn many of the children of Israel to the Lord their God.

He will also go before Him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord."

And Zacharias said to the angel, "How shall I know this? For I am an old man, and my wife is well advanced in years."

And the angel answered and said to him, "I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings.

But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time."

And the people waited for Zacharias, and marveled that he lingered so long in the temple.

But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless.

And so it was, as soon as the days of his service were completed, that he departed to his own house.

Now after those days his wife Elizabeth conceived; and she hid herself five months, saying,

“Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people.”

Now Elizabeth's full time came for her to be delivered, and she brought forth a son.

When her neighbors and relatives heard how the Lord had shown great mercy to her, they rejoiced with her.

So it was, on the eighth day, that they came to circumcise the child; and they would have called him by the name of his father, Zacharias.

His mother answered and said, “No; he shall be called John.”

But they said to her, “There is no one among your relatives who is called by this name.”

So they made signs to his father—what he would have him called.

And he asked for a writing tablet, and wrote, saying, "His name is John." So they all marveled.

Immediately his mouth was opened and his tongue loosed, and he spoke, praising God.

Then fear came on all who dwelt around them; and all these sayings were discussed throughout all the hill country of Judea.

And all those who heard them kept them in their hearts, saying, “What kind of child will this be?” And the hand of the Lord was with him.

Now his father Zacharias was filled with the Holy Spirit, and prophesied, saying:

Blessed is the Lord God of Israel, For He has visited and redeemed His people, And has raised up a horn of salvation for us in the house of His servant David,
As He spoke by the mouth of His holy prophets,
Who have been since the world began,
That we should be saved from our enemies
And from the hand of all who hate us,
To perform the mercy promised to our fathers And to remember His holy covenant,
The oath which He swore to our father Abraham:
To grant us that we, Being delivered from the hand of our enemies,
Might serve Him without fear, In holiness and righteousness before Him all the days of our life.
And you, child, will be called the prophet of the Highest;
For you will go before the face of the Lord to prepare His ways,
To give knowledge of salvation to His people By the remission of their sins,
Through the tender mercy of our God, With which the Dayspring from on high has
visited us;
To give light to those who sit in darkness and the shadow of death, To guide our feet into the way of peace.

So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.

Paul: An Apostle of Christ Jesus through the Will of God

Homily on Ephesians by
St. John Chrysostom

Chapter I. Verses 1-2.-"Paul, an apostle of Christ Jesus through the will of God, to the saints which are at Ephesus, and the faithful in Christ Jesus. Grace to you, and peace, from God our Father, and the Lord Jesus Christ."

Observe, he applies the word "through" to the Father. But what then? Shall we say that He is inferior? Surely not.

"To the saints,"saith he, "which are at Ephesus, and the faithful in Christ Jesus."

Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, "Wives, be in subjection unto your own husbands." (Eph. v: 22.) And again, "Children, obey your parents:"(Eph. vi: 1.) and, "Servants, be obedient to your masters." (Eph. vi: 5.) Think how great is the indolence that possesses us now, how rare is any thing like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called "saints and faithful." "Grace to you, and peace, from God our Father, and the Lord Jesus Christ." "Grace" is his word; and he calls God, "Father," since this name is a sure token of that gift of grace. And how so? Hear what he saith elsewhere; "Because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father." (Gal. iv: 6.)

"And from the Lord Jesus Christ."

Because for us men Christ was born, and appeared in the flesh.

Ver. 3. "Blessed be the God," he saith, "and Father of our Lord Jesus Christ."

Observe; The God of Him that was Incarnate . And though thou wilt not, The Father of God the Word.

Ver. 3. "Who hath blessed us with every spiritual blessing in the heavenly places in Christ."

He is here alluding to the blessings of the Jews ; for that was blessing also, but it was not spiritual blessing. For how did it run? "The Lord bless thee, He will bless the fruit of thy body;" (Deut. vii: 13.) and "He will bless thy going out and thy coming in." (Deut. xxviii: 4.) But here it is not thus, but how? "With every spiritual blessing." And what lackest thou yet? Thou art made immortal, thou art made free, thou art made a son, thou art made righteous, thou art made a brother, thou art made a fellow-heir, thou reignest with Christ, thou art glorified with Christ; all things are freely given thee. "How," saith he, "shall He not also with Him freely give us all things?" (Rom. viii: 32.) Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What lackest thou yet? "With every spiritual blessing." There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, "In the world ye have tribulation," (John xvi: 33.) to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things.

What again is "spiritual blessing in the heavenly places?" It is not upon earth, he means, as was the case with the Jews. "Ye shall eat the good of the land." (Isa. i: 19.) "Unto a land flowing with milk and honey." (Ex. iii: 8.) "The Lord shall bless thy land." (Deut. vii: 13.) Here we have nothing of this sort, but what have we? "If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him." (Jo. xiv: 23.) "Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock." (Mat. vii: 24, Mat. vii: 25.) And what is that rock but those heavenly things which are above the reach of every change? "Every one therefore who," saith Christ, "shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny." (Mat. x: 32, Mat. x: 33.) Again, "Blessed are the pure in heart, for they shall see God." (Mat. v: 8.) And again, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." (Mat. v: 3.) And again, "Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven." (Mat. v: 11, Mat. v: 12.) Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth. And again, "Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ." (Phil. iii: 20.) And again, "Not setting your mind on the things that are on the earth, but on the things which are above." (Col. iii: 3.)

"In Christ."

That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also. As moreover he saith in the Epistle to the Hebrews; "And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son over His house, whose house are we." (Heb. iii: 5-6.)

Ver. 4. "Even as," he proceeds, "He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love."

His meaning is somewhat of this sort. Through whom He hath blessed us, through Him He hath also chosen us. And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Mat. xxv: 34.) And again, "I will that where I am they will also be with Me." (John xvii: 24.) And this is a point which he is anxious to prove. in almost all his Epistles, that ours is no novel system, but that it had thus been figured from the very first, that it is notthe result of any change of purpose, but had been in fact a divine dispensation and fore-ordained.And this is a mark of great solicitude for us.

What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. And beautiful is that word "foundation," as though he were pointing to the world as cast down from some vast height. Yea, vast indeed and ineffable is the height of God, so far removed not in place but in incommunicableness of nature; so wide the distance between creation and Creator! A word which heretics may be ashamed to hear.

But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." That you may not then, when you hear that "He hath chosen us," imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, saith he, hath He chosen us, and on this condition, "that we should be holy and without blemish." And so formerly he chose the Jews. On what terms? "This nation, saith he, hath He chosen from the rest of the nations." (Deut. xiv: 2.) Now if men in their choices choose what is best, much more doth God. And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness. For by all means would he have chosen those who were approved. He hath Himself rendered us holy, but then we must continue holy. A holy man is he who is a partaker of faith; a blameless man is he who leads an irreproachable life. It is not however simply holiness and irreproachableness that He requires, but that we should appear such "before Him." For there are holy and blameless characters, who yet are esteemed as such only by men those who are like whited sepulchres, and like such as wear sheep's clothing. It is not such, however, He requires, but such as the Prophet speaks of; "And according to the cleanness of my hands." (Ps. xviii: 24.) What cleanness? That which is so "in His eyesight." He requires that holiness on which the eye of God may look.

Having thus spoken of the good works of these, he again recurs to His grace. "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. "He chose us," saith the Apostle; and He that chooseth, knoweth what it is that He chooseth. "In love," he adds, "having foreordained us;" for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue. Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming nigh unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love.

Ver. 4, 5. "In love," saith he, "having foreordained us unto adoption as sons through Jesus Christ unto Himself."

Do you observe how that nothing is done without Christ? Nothing without the Father? The one hath predestinated, the other hath brought us near. And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere, "And not only so, but we also rejoice in God, through our Lord Jesus Christ." (Rom. v: II.) For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.

Ver. 5. "According to the good pleasure," he continues, "of His will."

That is to say, because He earnestly willed it. This is, as one might say, His earnest desire. For the word "good pleasure" every where means the precedent will, for there is also another will. As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish. For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, "I would that all men were even as I myself." (1 Cor. vii: 7.) And again, "I desire that the younger widows marry, bear children." (I Tim. v: 14.) By "good pleasure" then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loveth us, whence hath He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed. "According to the good pleasure of His will," he proceeds,

Ver. 6. "To the praise of the glory of His grace, which He freely bestowed on us in the Beloved."

That the glory of His grace may be displayed, he saith, which He freely bestowed on us in the Beloved. Now then if for this He hath shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein. "To the praise of His glory." What is this? that who should praise Him? that who should glorify Him? that we, that Angels, that Archangels, yea, or the whole creation? And what were that? Nothing. The Divine nature knoweth no want. And wherefore then would He have us praise and glorify Him? It is that our love towards Him may be kindled more fervently within us. He desireth nothing we can render; not our service, not our praise, nor any thing else, nothing but our salvation; this is His object in every thing He does. And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest.

"Which He freely bestowed on us," he saith. He does not say, "Which He hath graciously given us," (exarisato) but, "wherein He hath shown grace to us." (exaritwsen) That is to say, He hath not only released us from our sins, but hath also made us meet objects of His love. It is as though one were to take a leper, wasted by distemper, and disease, by age, and poverty, and famine, and were to turn him all at once into a graceful youth, surpassing all mankind in beauty, shedding a bright lustre from his cheeks, and eclipsing the sun-beams with the glances of his eyes; and then were to set him in the very flower of his age, and after that array him in purple and a diadem and all the attire of royalty. It is thus that God hath arrayed and adorned this soul of ours, and clothed it with beauty, and rendered it an object of His delight and love. Such a soul Angels desire to look into, yea, Archangels, and all the holy ones. Such grace hath He shed over us, so dear hath He rendered us to Himself. "The King," saith the Psalmist, "shall greatly desire thy beauty." (Ps. xlv: II.) Think what injurious words we uttered heretofore, and look, what gracious words we utter now. Wealth has no longer charms for us, nor the things that are here below, but only heavenly things, the things that are in the heavens. When a child has outward beauty, and has besides a pervading grace in all its sayings, do we not call it a beautiful child? Such as this are the faithful. Look, what words the initiated utter! What can be more beautiful than that mouth that breathes those wondrous words, and with a pure heart and pure lips, and beaming with cheerful confidence, partaketh of such a mystical table? What more beautiful than the words, with which we renounce the service of the Devil, and enlist in the service of Christ? than both that confession which is before the Baptismal laver, and that which is after it? Let us reflect as many of us as have defiled our Baptism, and weep that we may be able again to repair it.

Ver. 6. "In the Beloved," he saith, "in whom we have our redemption through His Blood."

And how is this? Not only is there this marvel, that He hath given His Son, but yet further that He hath given Him in such a way, as that the Beloved One Himself should be slain!

Yea, and more transcendent still! He hath given the Beloved for them that were hated. See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace?

Ver. 7. "The forgiveness," saith he, "of our trespasses."

Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's blood. For that this is far greater than all, look how here again he exclaims,

Ver. 7, 8. "According to the riches of His grace, which He made to abound toward us."

The abovementioned gifts are riches, yet is this far more so. "Which,"saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,

Ver. 8, 9. "In all wisdom and prudence , having made known unto us the mystery of His will."

That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,

"According to His good pleasure which He purposed in Him."

That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.

Ver. 10. "Unto a dispensation of the fulness of the times to sum up all things in Christ, the things in the heavens and the things upon the earth, even in Him."

Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.

"Unto a dispensation," saith he, "of the fulness of the times."

The fulness of the times, he calls it. Observe with what nicety he speaks. And whereas he points out the origination, the purpose, the will, the first intention, as proceeding from the Father, and the fulfillment and execution as effected by the agency of the Son, yet no where does he apply to him the term minister .

"He chose us," saith he, "in Him, having foreordained us unto adoption as sons through Jesus Christ to Himself;" and, "to the praise of the glory of His grace, in whom we have redemption through His blood,-which He purposed in Him, unto a dispensation of the fulness of the times, to sum up all things in Christ;" and no where hath he called Him minister. If however the word "in" and the word "by" implies a mere minister, look what the matter comes to. Just in the very beginning of the Epistle, he used the expression "through the will of the Father." The Father, he means, willed, the Son wrought. But neither does it follow, that because the Father willed, the Son is excluded from the willing; nor because the Son wrought, that the Father is deprived of the working. But to the Father and the Son, all things are common. "For all Mine are Thine," saith He, "and Thine are Mine." (Jo. xvii: 10.)

The fullness of the times, however, was His coming. After, then, He had done everything, by the ministry both of Angels, and of Prophets, and of the Law, and nothing came of it, and it was well nigh come to this, that man had been made in vain, brought into the world in vain, nay, rather to his ruin; when all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation, that is by grace; that it might not be in vain, might not be to no purpose that man was created. This he calls "the fulness of the times," and "wisdom." And why so? Because at that time when they were on the very point of perishing, then they were rescued.

That "He might sum up" he saith.

What is the meaning of this word, "sum up?" It is "to knit together." Let us, however, endeavor to get near the exact import. With ourselves then, in common conversation, the word means the summing into a brief compass things spoken at length, the concise account of matters described in detail. And it has this meaning. For Christ hath gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He hath cut them short. For "by finishing His word and cutting it short in righteousness." (Romans ix: 28.) He both comprehended former dispensations, and added others beside. This is the meaning of "summing up."

It has also another signification; and of what nature is this? He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He hath given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head. For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a privilege, so great loving-kindness, let us not shame our Benefactor, let us not render in vain so great grace. Let us exemplify the life of Angels, the virtue of Angels, the conversation of Angels, yea, I entreat and conjure you, that all these things turn not to our judgment, nor to our condemnation, but to our enjoyment of those good things, which may God grant we may all attain, in Christ Jesus, our Lord, with whom to the Father, together with the Holy Ghost, be glory, strength