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2 COR. I. 6, 7.
Whether we be afflicted, it is for your comfort
and salvation, which worketh in the patient
enduring of the same sufferings which we also
suffer: and our hope for you is steadfast.
Having spoken of one, and that the chief ground
of comfort and consolation, namely, having
fellowship [by sufferings] with Christ: he
layeth down as second this which he now
mentions, namely, that the salvation of the
disciples themselves was procured thereby.
"Faint not, therefore, he says, nor be
confounded and afraid because we are afflicted;
for this same thing were rather a reason for your
being of good cheer: for had we not been
afflicted, this had been the ruin of you all."
How and wherein? For if through lack of spirit
and fear of danger we had not preached unto you
the word whereby ye learned the true knowledge,
your situation had been desperate. Seest thou
again the vehemence and earnest contention of
Paul? The very things which troubled them he
uses for their comfort. For, saith he, the
greater the intensity of our persecutions, the
greater should be the increase of your good
hope; because the more abundant also in
proportion is your salvation and consolation.
For what hath equal force of consolation with
this of having obtained such good things through
the preaching. Then that he may not seem to be
bringing the encomium round to himself alone,
see how he maketh them too to share these
praises. For to the words, "Whether we be
afflicted, it is for your comfort and
salvation:" he adds, "which worketh in the
patient enduring of the same sufferings which we
also suffer." (ver. 7.) Afterwards,
indeed, he states this more clearly, thus
saying, "As ye are partakers of the
sufferings, so also are ye of the
consolation;" but here also meanwhile he
alludes to it in the words, "the same
sufferings," so making what he says include
them. For what he saith is this, "Your
salvation is not our work alone, but your own as
well; for both we in preaching to you the word
endure affliction, and ye in receiving it endure
the very same; we to impart to you that which we
received, ye to receive what is imparted and not
to let it go." Now what humility can compare
with this, seeing that those who fell so far
short of him he raiseth to the same dignity of
endurance? for he saith, "Which worked in the
enduring of the same sufferings;" for not
through believing only cometh your salvation,
but also through the suffering and enduring the
same things with us. For like as a pugilist is
an object of admiration, when he doth but show
himself and is in good training and hath his
skill within himself, but when he is in action,
enduring blows and striking his adversary, then
most of all shineth forth, because that then his
good training is most put in action, and the
proof of his skill evidently shown; so truly is
your salvation also then more especially put into
action, that is, is displayed, increased,
heightened, when it hath endurance, when it
suffereth and beareth all things nobly. So then
the work of salvation consisteth not in doing
evil, but in suffering evil. Moreover he saith
not, "which worketh," but, "which is
wrought," to show that together with their own
willingness of mind, grace also which wrought in
them did contribute much.
Ver. 7. "And our hope for you is
steadfast." That is, though ye should suffer
ills innumerable, we are confident that ye will
not turn round, either upon your own trials or
upon our persecutions. For so far are we from
suspecting you of being confounded on account of
our sufferings that even when yourselves are in
peril, we are then confident concerning you.
Seest thou how great had been their advance
since the former Epistle? For he hath here
witnessed of them far greater things than of the
Macedonians, whom throughout that Epistle he
extolleth and commendeth. For on their [the
Macedonians'] account he feared and saith,
"We sent," unto you, "Timothy . . . to
establish you, and to comfort you concerning
your faith, that no man be moved by these
afflictions, for yourselves know that hereunto
we are appointed." (1 Thess. iii. 2,
3.) And again: "For this cause when I
could no longer forbear, I sent to know your
faith, lest by any means the tempter hath
tempted you: and our labor should be in vain."
(ver. 5.) But of these [the Corinthians]
he saith nothing of this kind, but quite the
contrary, "Our hope for you is steadfast."
Ver. 6, 7. "Or whether we be comforted,
it is for your consolation and salvation.
Knowing that as ye are partakers of the
sufferings, so also are ye of the comfort."
That for their sakes the Apostles were
afflicted, he showed when he said, "whether we
be afflicted, it is for your consolation and
salvation:" he wishes also to show that for
their sakes also they were comforted. He said
this indeed even a little above, although
somewhat generally, thus; "Blessed be God,
Who comforteth us in all our afflictions, that
we may be able to comfort them which are in any
affliction." He repeats it here too in other
words more clearly and more home to their needs.
"For whether we be comforted," says he, "it
is for your comfort." What he means is this;
our comfort becometh your refreshment, even
though we should not comfort you by word. If we
be but a little refreshed, this availeth for
encouragement to you; and if we be ourselves
comforted, this becometh your comfort. For as
ye consider our sufferings your own, so do ye
also make our comfort your own. For surely it
cannot be that, when ye share in worse fortune
with us, ye will not share in the better. If
then ye share in everything, as in tribulation
so in comfort, ye will in no wise blame us for
this delay and slowness in coming, because that
both for your sakes we are in tribulation and for
your sakes in comfort. For lest any should
think this a hard saying, "for your sakes we
thus suffer," he adds, "for your sakes also
we are comforted," and "not we alone are in
peril; for ye also," saith he, "are
partakers of the same sufferings." Thus then,
by admitting them to be partakers in the perils
and ascribing to them the cause of their own
comfort, he softeneth what he saith. If then
we be beset by craft, be of good cheer; we
endure this that your faith may grow in
strength. And if we be comforted, glory in
this also; for we enjoy this too for your
sakes, that thereby ye may receive some
encouragement by sharing in our joy. And that
the comfort he here speaks of is that which they
enjoyed not only from being comforted by
themselves, (the Apostles) but also from
knowing them (the Apostles) to be at rest,
hear him declaring in what follows next,
"Knowing that as ye are partakers of the
sufferings, so also are ye of the comfort."
For as when we suffer persecution, ye are in
distress as though yourselves so suffering; so
are we sure that when we are comforted, ye think
the enjoyment also your own. What more
humble-minded than this spirit?
He who so greatly surpasseth in perils, calleth
them "partakers," who endured no part of them
whatever; whilst of the comfort he ascribeth the
whole cause to them, not to his own labors.
Next, having spoken before only generally of
troubles, he now maketh mention of the place too
where they (Ben. he) endured them.
Ver. 8. "For we would not, Brethren,
have you ignorant concerning our affliction which
befell us in Asia."
"These things we speak," saith he, "that ye
may not be ignorant of what befell us; for we
wish, yea have earnestly endeavored, that ye
should know our affairs:" which is a very high
proof of love. Of this even in the former
Epistle he had before given notice, where he
said, "For a great door and effectual is
opened to me at Ephesus, and there are many
adversaries." (1 Cor. xvi. 8, 9.)
Putting them then in mind of this, and
recounting how much he suffered, he saith, "I
would not have you ignorant of our affliction
which befell us in Asia." And in his Epistle
to the Ephesians too he said the same. For
having sent Tychicus to them, he gives this as
the reason of his journey: whence he saith,
"But that ye also may know my affairs, and how
I do, Tychicus, the beloved brother and
faithful minister in the Lord, shall make known
to you all things; whom I have sent unto you
for this very purpose, that ye may know our
state, and that he may comfort your hearts."
(Eph. vi. 21, 22.) And in other
Epistles also he doeth the very same. Nor is
it superfluous, but even exceedingly necessary:
both because of his exceeding affection for the
disciples, and because of their continued
trials; wherein the knowledge of each other's
fortunes was a very great comfort; so that if
these were calamitous, they might be prepared
both to be energetic and to be safer against
falling; or if these were good, they might
rejoice with them. He here, however, speaketh
as well of being delivered from trials as of
being assaulted by them, saying, "We were
weighed down exceedingly, beyond our power."
Like a vessel sinking under some mighty burden.
He may seem to have said, only one thing here
"exceedingly" and "beyond our power:" it
is, however, not one but two; for lest one
should object, "What then? granting the peril
were exceeding, yet it was not great to you;
"he added, it both was great and surpassed our
strength, yea, so surpassed it, "That we
despaired even of life."
That is, we had no longer any expectation of
living. What David calleth "the gates of
hell, the pangs" and "the shadow of death,"
this he expresseth by saying, "We endured
peril pregnant. with certain death."
Ver. 9. "But we had the answer of death in
ourselves, that we should not trust in
ourselves, but in God which raiseth the
dead."
What is this, "the answer of death? " The
vote, the judgment, the expectation. For so
spake our affairs; our fortunes gave this answer
"We shall surely die."
To be sure, this did not come to the proof,
but only as far as to our anticipations, and
stopped there: for the nature of our affairs did
so declare, yet the power of God allowed not
the declaration to take effect, but permitted it
to happen only in our thought and in
expectation: wherefore he saith, "We had the
answer of death in ourselves," not in fact.
And wherefore permitted He peril so great as to
take away our hope and cause us to despair?
"That we should not trust in ourselves,"
saith he, "but in God." These words Paul
said, not that this was his own temper. Away
with such a thought, but as attuning the rest by
what he saith of himself, and in his great care
to speak modestly. Whence also further on he
saith, "There was given to me a thorn in the
flesh, (meaning his trials,) lest I should
be exalted overmuch." (2 COR. XII. 7.)
And yet God doth not say that He permitted
them for this, but for another reason. What
other? That His strength might be the more
displayed; "For," saith he, "My grace is
sufficient for thee, for My power is made
perfect in weakness." (ver. 9.) But, as
I said, he no here forgetteth his own peculiar
character, classing himself with those who fall
short exceedingly and stand in need of much
discipline and correction. For if one or two
trials suffice to sober even ordinary men, how
should he who of all men had most cultivated
lowliness of mind his whole life long and had
suffered as no other man did, after so many
years and a practice of wisdom worthy of the
heavens, be in need of this admonition? Whence
it is plain that here too, it is from modesty
and to calm down those who thought highly of
themselves and boasted, that he thus speaks,
"That we should not trust in ourselves, but in
God."
And observe how he treateth them tenderly here
also. For, saith he, these trials were
permitted to come upon us for your sakes; of so
great price are ye in God's sight; for
"whether we be afflicted," saith he, "it is
for your consolation and salvation;" but they
were "out of measure" for our sake, lest we
should he high minded "For we were weighed down
exceedingly, beyond our power, that we should
not trust in ourselves, but in God that raiseth
the dead." He again putteth them in mind of
the doctrine of the Resurrection whereon he said
so much in the former Epistle, and confirmeth
it from the present circumstance; whence he
added, Ver. 10. "Who delivered us out of
so great deaths."
He said not, "from so great dangers," at
once showing the insupportable severity of the
trials, and confirming the doctrine I have
mentioned. For whereas the Resurrection was a
thing future, he showeth that it happeneth every
day: for when [God] lifteth up again a man
who is despaired of and hath been brought to the
very gates of Hades, He showeth none other
thing than a resurrection, snatching out of the
very jaws of death him that had fallen into
them: whence in the case of those despaired of
and then restored either out of grievous sickness
or insupportable trials, it is an ordinary way
of speaking to say, We have seen a resurrection
of the dead in his case.
Ver. 10, 11. "And we have set our hope
that He will also still deliver us; ye also
helping together on our behalf by your
supplication, that for the gift bestowed upon us
by the means of many, thanks may be given by
many persons on our behalf.
Since the words, "that we should not trust in
ourselves," might seem to be a common charge
and an accusation that pointed to some amongst
them; he softeneth again what he said, by
calling their prayers a great protection and at
the same time showing that [this] our life must
be throughout a scene of conflict. For in those
words, "And we have set our hope that He will
also still deliver us," he predicts a future
sleet of many trials: but still no where aught
of being forsaken, but of succor again and
support. Then, lest on hearing that they were
to be continually in perils they should be cast
down, he showed before the use of perils; for
instance, "that we should not trust in
ourselves;" that is, that he may keep us in
continual humility, and that their salvation may
be wrought;and many other uses besides; the
being partakers with Christ; (" for," saith
he, "the sufferings of Christ abound in us;"
) the suffering for the faithful; ("for,"
saith he, "whether we be afflicted, it is for
your comfort and salvation;") the superior
lustre this last (i.e., their salvation)
should shine with 5; "which," saith he,
"worketh " [in you]" in the patient enduring
of the same sufferings;" their being made
hardy; and besides all these, that of seeing
the resurrection vividly portrayed before their
eyes: for, "He hath delivered us out of so
great death;" being of an earnest mind and ever
looking unto Him, "for," saith he, "we
have set our hope that he will deliver" us; its
rivetting them to prayers, for he saith, "ye
also helping together on our behalf by your
supplication." Thus having shown the gain of
affliction and then having made them energetic:
he anointeth once more their spirits [for the
combat], and animates them to virtue by
witnessing great things of their prayers, for
that to these God had granted Paul; as he
saith, "Ye helping together on our behalf by
prayer." But what is this: "That for the
gift bestowed upon us by means of many, thanks
may be given by many on our behalf? He
delivered us from those deaths," saith he,
"ye also helping together by prayer;" that
is, praying all of you for us. For "the gift
bestowed upon us," that is, our being saved,
He was pleased to grant to you all, in order
that many persons might give Him thanks,
because that many also received the boon.
And this he said, at once to stir them up to
prayer for others, and to accustom them always
to give thanks to God for whatever befalleth
others, showing that He too willeth this
exceedingly. For they that are careful to do
both these for others, will much more for
themselves show an example of both. And besides
this, he both teacheth them humility. and
leadeth on to more fervent love. For if he who
was so high above them owneth himself to have
been saved by their prayers: and that to their
prayers himself had been granted as a boon of
God, think what their modesty and disposition
ought to have been. And observe, I pray you,
this also; that even if God doeth any thing in
mercy, yet prayer doth mightily contribute
thereunto. For at the first he attributed his
salvation to His mercies; for "The God of
mercies," he says, Himself "delivered us,"
but here to the prayers also. For on him too
that owed the ten thousand talents He had mercy
after that he fell at His feet; (Mat.
xviii. 24, 27.) although it is written,
that "being moved with compassion, He loosed
him." And again to the "woman of Canaan,"
it was after that long attendance and importunity
of hers, (Mat. xv. 22. ) that He
finally granted the healing of her daughter,
even though of His mercy He healed her.
Hereby then we learn that even though we are to
receive mercy, we must first make ourselves
worthy of the mercy; for though there be mercy,
yet it seeketh out those that are worthy. It
will not come upon all without distinction;
those even who have no feeling; for He saith,
"I will have mercy on whom I have mercy, and
I will have compassion on whom I have
compassion." (Rom. ix. 15.) Observe at
least what he saith here, "Ye also helping
together by prayer." He hath neither ascribed
the whole of the good work to them lest he should
lift them up, nor yet deprived them of all share
whatever in it, in order to encourage them and
animate their zeal, and bring them together one
to another. Whence also he said, "He also
granted to you my safety." For ofttimes also
God is abashed by a multitude praying with one
mind and mouth. Whence also He said to the
prophet, "And shall not I spare this city
wherein dwell more than six score thousand
persons?" (Jonah iv. 11.) Then lest
thon think He respecteth the multitude only,
He saith, "Though the number of Israel be as
the sand of the sea, a remnant shall be
saved." (Is. x. 22.) How then saved
He the Ninevites? Because in their case,
there was not only a multitude, but a multitude
and virtue too. For each one "turned from"
his "evil way." (Jonah iii. 10. iv.
11.) And besides, when He saved them, He
said that they discerned not "between their
right hand and their left hand:" whence it is
plain that even before, they sinned more out of
simpleness than of wickedness: it is plain too
from their being converted, as they were, by
hearing a few words. But if their being six
score thousand were of itself enough to save
them, what hindered even before this that they
should be saved?
And why saith He not to the Prophet, And
shall I not spare this city which so turneth
itself? but bringeth forward the score
thousands. He produceth this also as a reason
over and above. For that they had turned was
known to the prophet, but he knew not either
their numbers or their simpleness. So by every
possible consideration he is desirous to soften
them. For even greatness of number hath power,
when there is virtue withal. And truly the
Scripture elsewhere also showeth this plainly,
where it saith, "But prayer was made earnestly
of the Church unto God for him:" (Acts
xii. 5.) and so great power had it, even
when the doors were shut and chains lay on him
and keepers were sleeping by on either side,
that it led the Apostle forth and delivered him
from them all. But as where there is virtue,
greatness of number hath mighty power; so where
wickedness is, it profiteth nothing. For the
Israelites of whom He saith that the number of
them was as the sand of the sea, perished every
one, and those too in the days of Noe were both
many, yea, numberless; and yet this profited
them nothing. For greatness of number hath no
power of itself, but only as an adjunct.
Let us then be diligent in coming together in
supplication; and let us pray for one another,
as they did for the Apostles. For we both
fulfil a commandment, and are "anointed" unto
love: (and when I say love, I speak of every
good thing:) and also learn to give thanks with
more earnestness: for they that give thanks for
the things of others, much more will they for
their own. This also was David wont to do,
saying, "Magnify the Lord with me, and let
us exalt His name together;" (Ps. xxxiv.
3.) this the Apostle too doth every where
require. This let us too labor in; and let us
show forth unto all the beneficence of God that
we may get companions in the act of praise: for
if when we have received any good from men, by
proclaiming it forth we make them the readier to
serve us: much more shall we, by telling abroad
the benefits of God, draw Him on to more
good-will. And if when we have received
benefits of men we stir up others also to join us
in the giving of thanks, much more ought we to
bring many unto God who may give thanks for us.
For if Paul who had so great confidence
[toward God] doth this, much more is it
necessary for us to do it. Let us then exhort
the saints to give thanks for us; and let us do
the same ourselves for one another. To priests
especially this good work belongs, since it is
an exceeding privilege. For drawing near, we
first give thanks for the whole world and the
good things common [to all]. For even though
the blessings of God be common, yet doth the
common preservation include thine own; so that
thou both owest common thanksgivings for thine
own peculiar blessing, and for the common
blessings shouldest of right render up thine own
peculiar praise: for He lighted up the sun not
for thee alone, but also for all in common; but
nevertheless thou for thy part hast it whole.
For it was made so large for the common good;
and yet thou individually seest it as large as
all men have seen it; so that thou owest a
thanksgiving as great as all together; and thou
oughtest to give thanks for what all have in
common and likewise for the virtue of others;
for on account of others, too, we receive many
blessings: for had there been found in Sodom
ten righteous only, they had not suffered what
they did. So then let us give thanks also for
the confidence of others [toward God]. For
this custom is an ancient one, planted in the
Church from the beginning. Thus Paul also
giveth thanks for the Romans, (Rom. i.
8.) for the Corinthians, (1 Cor. i.
4.) for the whole world, (1 Tim. ii.
1.) And tell me not, "The good work is
none of mine;" for though it be none of thine,
yet even so oughtest thou to give thanks that thy
member is such an one. And besides, by thy
acclamation thou makest it thine own, and
sharest in the crown, and shalt thyself also
receive the gift. On this account it is that
the laws of the Church command prayer also to be
thus made, and that not for the faithful only,
but also for the Catechumens. For the law
stirreth up the faithful to make supplication for
the uninitiated. For when the Deacon saith,
"Let us pray earnestly for the Cate
chumens," he doth no other than excite the
whole multitude of the faithful to pray for
them; although the Catechumens are as yet
aliens. For they are not yet of the Body of
Christ, they have not yet partaken of the
Mysteries, but are still divided from the
spiritual flock. But if we ought to intercede
for these, much more for our own members. And
even therefore he saith, "earnestly let us
pray," that thou shouldest not disown them as
aliens, that thou shouldest not disregard them
as strangers. For as yet they have not the
appointed prayer, which Christ brought in; as
yet they have not confidence, but have need of
others' aid who have been initiated. For
without the king's courts they stand, far from
the sacred precincts. Therefore they are even
driven away whilst those awful prayers are being
offered. Therefore also he exhorteth thee to
pray for them that they may become members of
thee, that they may be no longer strangers and
Miens. For the words, "Let us pray," are
not addressed to the priests alone, but also to
those that make up the people: for when he
saith, "Let us stand in order: let us pray;
"he exhorteth all to the prayer.
Then beginning the prayer, he saith, "That
the all-pitying and merciful God would listen
to their prayers." For that thou mayest not
say, What shall we pray? they are aliens, not
yet united [to the body]. Whereby can I
constrain the regard of God? Whence can I
prevail with Him to impart unto them mercy and
forgiveness? That thou mayest not be perplexed
with such questions as these, see how he
disentangleth thy perplexity, saying, "that
the all-pitying and merciful God." Heardest
thou? "All-pitying God." Be perplexed no
more. For the All-pitying pitieth all, both
sinners and friends. Say not then, "How
shall I approach Him for them?" Himself will
listen to their prayers. And the Catechumens'
prayer, what can it be but that they may not
remain Catechumens? Next, he suggesteth also
the manner of the prayer. And what is this?
"That He would open the ears of their
hearts;" for they are as yet shut and stopped
up. "Ears," he saith, not these which be
outward, but those of the understanding, "so
as to hear 'the things which eye hath not seen,
nor ear heard, neither have entered into the
heart of man.'" (1 Cor. ii. 9. Is.
liv. 4.) For they have not heard the untold
mysteries; but they stand somewhere at a
distance and far off from them; and even if they
should hear, they know not what is said; for
those [mysteries] need much understanding, not
hearing only: and the inward ears as yet they
have not: wherefore also He next invoketh for
them a Prophet's gift, for the Prophet spoke
on this wise; "God giveth me the tongue of
instruction, that I should know how to speak a
word in season; for He opened my mouth; He
gave to me betimes in the morning; He granted
me a hearing ear." (Is. 1. 4. Sept.)
For as the Prophets heard otherwise than the
many, so also do the faithful than the
Catechumens. Hereby the Catechumen also is
taught not to learn to hear these things of men,
(for He saith, "Call no man master upon the
earth, but from above, from heaven, "For
they shall be all taught of God." (Isa.
liv. 13.)
Wherefore he says, "And instil into them the
word of truth," so that it may be inwardly
learned; for as yet they know not the word of
truth as they ought to know. "That He would
sow His fear in them." But this is not
enough; for "some fell by the wayside, and
some upon the rock." But we ask not thus; but
as on rich soil the plough openeth the furrows,
so we pray it may be here also, that having the
fallow ground of their minds tilled deep, they
may receive what is dropped upon them and
accurately retain everything they have heard.
Whence also he adds, "And confirm His faith
in their minds;" that is, that it may not lie
on the surface, but strike its root deep
downwards. "That He would unveil to them the
Gospel of Righteousness." He showeth that
the veil is two-fold, partly that the eyes of
their understanding were shut, partly that the
Gospel was hidden from them. Whence he said a
little above, "that He would open the ears of
their hearts," and here, "that he would
unveil unto them the Gospel of
Righteousness;" that is, both that He would
render them wise and apt for receiving seed, and
that He would teach them and drop the seed into
them; for though they should be apt, yet if
God reveal not, this profiteth nothing; and if
God should unveil but they receive not, there
resulteth like unprofitableness. Therefore we
ask for both: that He would both open their
hearts and unveil the Gospel. For neither if
kingly ornaments lie underneath a veil, will it
profit at all that the eyes be looking; nor yet
that they be laid bare, if the eyes be not
waking. But both will be granted, if first
they themselves desire it. But what then is
"the Gospel of Righteousness?" That which
maketh righteous. By these words he leadeth
them to the desire of Baptism, showing that the
Gospel is for the working not only of the
remission of sins, but also of righteousness.
"That He would grant to them a godly mind,
sound judgment, and virtuous manner of life."
Let such of the faithful attend as are rivetted
to the things of [this] life. For if we are
bidden to ask these things for the uninitiated:
think in what things we ought to be occupied who
ask these things for others. For the manner of
life ought to keep pace with the Gospel.
Whence surely also the order of the prayer
shifts from the doctrines [of the Gospel] to
the deportment: for to the words, "that He
would unveil to them the Gospel of
Righteousness;" it hath added, "that He
would give unto them a Godly mind." And what
is this "Godly?" That God may dwell in it.
For He saith, "I will dwell in them, and
walk in them;" (Lev. xxvi. 12.) for
when the mind is become righteous, when it hath
put off its sins, it becometh God's dwelling.
(Rom. vi. 16.) But when God
indwelleth, nothing of man will be left. And
thus doth the mind become Godly, speaking every
word from Him, even as in truth an house of
God dwelling in it. Surely then the filthy in
speech hath not a Godly mind, nor he who
delighteth in jesting and laughter.
"Sound judgment." And what can it be to have
"a sound judgment?" To enjoy the health that
pertaineth to the soul: for he that is held down
by wicked lusts and dazzled with present things,
never can be sound, that is, healthy. But as
one who is diseased lusteth even after things
which are unfit for him, so also doth he.
"And a virtuous mode of life," for the
doctrines need a mode of life [answerable].
Attend to this, ye who come to baptism at the
close of life, for we indeed pray that after
baptism ye may have also this deportment, but
thou art seeking and doing thy utmost to depart
without it. For, what though thou be
justified: yet is it of faith only. But we
pray that thou shouldest have as well the
confidence that cometh of good works.
"Continually to think those things which be
His, to mind those things which be His, to
practise those things which be His:" for we
ask not to have sound judgment and virtuous
deportment for one day only, or for two or
three, but through the whole tenor and period of
our life; and as the foundation of all good
things, "to mind those things which be His."
For the many "seek their own, not the things
which are Jesus Christ's." (Phil. ii.
21.) How then might this be? (For besides
prayer, need is that we contribute also our own
endeavors.) If we be occupied in His law day
and night. Whence he goeth on to ask this
also, "to be occupied in His law;" and as he
said above, "continually," so here "day and
night." Wherefore I even blush for these who
scarce once in the year are seen in church. For
what excuse can they have who are bidden not
simply "day and night" to commune with the law
but "to be occupied in," that is, to be for
ever holding converse with it, and yet scarce do
so for the smallest fraction of their life?
"To remember His commandments, to keep His
judgments." Seest thou what an excellent chain
is here? and how each link hangs by the next
compacted with more strength and beauty than any
chain of gold? For having asked for a Godly
mind, he telleth whereby this may be produced.
Whereby? By continually practising it. And
how might this be brought about?
By constantly giving heed to the Law. And how
might men be persuaded to this? If they should
keep His Commandments: yea rather, from
giving heed to the law cometh also the keeping
His Commandments; as likewise from minding the
things which be His and from having a Godly
mind, cometh the practising the things which be
His. For each of the things mentioned jointly
procureth and is procured by the next, both
linking it and being linked by it.
"Let us beseech for them yet more earnestly."
For since by length of speaking the soul useth
to grow drowsy, he again arouseth it up, for he
purposeth to ask again certain great and lofty
things. Wherefore he saith, "Let us beseech
for them yet more earnestly." And what is
this? "That He would deliver them from every
evil and inordinate thing." Here we ask for
them that they may not enter into temptation,
but be delivered from every snare, a deliverance
as well bodily as spiritual. Wherefore also he
goeth on to say, "from every devilish sin and
from every besetment of the adversary,"
meaning, temptations and sins. For sin doth
easily beset, taking its stand on every side,
before, behind, and so casting down. For,
after telling us what ought to be done by us,
namely, to be occupied in His law, to remember
His Commandments, to keep His judgments, he
assures us next that not even is this enough,
except Himself stand by and succor. For,
"Except the Lord build the house, they labor
in vain that build it;" (Ps. cxxvii. 1)
and especially in the case of those who are yet
exposed to the devil and are under his dominion.
And ye that are initiated know this well. For
call to mind, for instance, those words wherein
ye renounced s his usurped rule, and bent the
knee and deserted to The King, and uttered
those awful words whereby we are taught in
nothing whatever to obey him. But he calleth
him adversary and accuser, because he both
accuseth God to man and us to God, and us
again one to another. For at one time he
accused Job to God, saying, "Doth Job
serve the Lord for nought?" (Job i. 9.
LXX. ver. 16.) at another time God to
Job, "Fire came down from heaven." And
again, God to Adam, (Gen. iii. 5.)
when He said their eyes would be opened. And
to many men at this day, saying, that God
taketh no care for the visible order of things,
but hath delegated your affairs to demons. And
to many of the Jews he accused Christ, calling
Him a deceiver and a sorcerer. But perchance
some one wisheth to hear in what manner he
worketh. When he findeth not a godly mind,
findeth not a sound understanding, then, as
into a soul left empty, he leads his revel
thither; when one remembereth not the
commandments of God nor keepeth His judgments,
then he taketh him captive and departeth. Had
Adam, for instance, remembered the commandment
which said, "Of every tree thou mayest eat:"
(Gen. ii. 16.) had he kept the judgment
which said, "In the day in which ye eat
thereof, then shall ye surely die;" it had not
fared with him as it did.
"That He would count them worthy in due season
of the regeneration of the laver, of the
remission of sins." For we ask some things to
come now, some to come hereafter; and we
expound the doctrine n of the layer, and in
asking instruct them to know its power. For
what is said thenceforth familiarizes them to
know already that what is there done is a
regeneration, and that we are born again of the
waters, just as of the womb; that they say not
after Nicodemus, "How can one be born when he
is old! Can he enter into his mother's womb,
and be born again?" Then, because he had
spoken of "remission of sins," he confirmeth
this by the words next following, "of the
clothing of incorruption;" for he that putteth
on sonship plainly becometh incorruptible. But
what is that "in due season?" When any is
well disposed, when any cometh thereunto with
earnestness and faith; for this is the "due
season" of the believer.
[10.] "That He would bless their coming
in and their going out, the whole course of
their life." Here they are directed to ask
even for some bodily good, as being yet somewhat
weak. "Their houses and their households,"
that is, if they have servants or kinsfolk or
any others belonging to them. For these were
the rewards of the old Covenant; and nothing
then was feared so much as widowhood,
childlessness, untimely mournings, to be
visited with famine, to have their affairs go on
unprosperously. And hence it is, that he
alloweth these also fondly to linger over
petitions rather material, making them mount by
little and little to higher things. For so too
doth Christ; so too doth Paul, making mention
of the ancient blessings: Christ, when He
saith, "Blessed are the meek, for they shall
inherit the earth;" Paul, when he saith,
"Honor thy father and thy mother . . . .
and thou shalt live long on the earth." "That
He would increase their children and bless
them, and bring them to full age, and teach
them wisdom." Here again is both a bodily and
spiritual thing, as for persons yet but too much
babes in disposition. Then what follows is
altogether spiritual, "that He would direct
all that is before them unto good;" for he
saith not simply, "all that is before them,"
but, "all that is before them unto good."
For often a journey is before a man, but it is
not good; or some other such thing, which is
not profitable. Here by they are taught in
every thing to give thanks to God, as happening
for good. After all this, he bids them stand
up during what follows. For having before cast
them to the ground, when they have asked what
they have asked and have been filled with
confidence, now the word given raiseth them up,
and biddeth them during what follows engage for
themselves also in supplication to God. For
part we say ourselves, and part we permit them
to say, now opening unto them the door of
prayer, (exactly as we first teach children
[what to say], and then bid them say it of
themselves,) saying, "Pray ye,
Catechumens, for the angel of peace;" for
there is an angel that punisheth, as when He
saith, "A band of evil angels," (Ps.
lxxviii. 49) there is that destroyeth.
Wherefore we bid them ask for the angel of
peace, teaching them to seek that which is the
bond of all good things, peace; so that they
may be delivered from all fightings, all wars,
all seditions. "That all that is before you
may be peaceful;" for even if a thing be
burdensome, if a man have peace, it is light.
Wherefore Christ also said, "My peace I
give unto you (John xiv. 27) for the devil
hath no weapon so strong as fighting, and
enmity, and war. "Pray that this day and all
the days of your life be full of peace." Seest
thou how he again insisteth that the whole life
be passed in virtue? "That your ends be
Christian;" your highest good, the honorable
and the expedient; for what is not honorable is
not expedient either. For our idea of the
nature of expediency is different from that of
the many. "Commend yourselves to the living
God and to His Christ;" for as yet we trust
them not to pray for others, but it is
sufficient to be able to pray for themselves.
Seest thou the completeness of this prayer,
both in regard of doctrine and of behavior? for
when we have mentioned the Gospel and the
clothing of incorruption and the Laver of
Regeneration, we have mentioned all the
doctrines: when again we spoke of a Godly
mind, a sound understanding, and the rest of
what we said, we suggested the mode of life.
Then we bid them bow their heads; regarding it
as a proof of their prayers being heard that God
blessed them. For surely it is not a man that
blesseth; but by means of his hand and his
tongue we bring unto the King Himself the heads
of those that are present. And all together
shout the "Amen."
Now why have I said all this? To teach you
that we ought to seek the things of others, that
the faithful may not think it no concern of
theirs when these things are said. For not to
the walls Surely doth the Deacon say, "Let
us pray for the Catechumens." But some are so
without understanding, so stupid, so depraved,
as to stand and talk not only during the time of
the Catechumens, but also during the time of
the faithful. Hence all is perverted; hence
all is utterly lost: for at the very time when
we ought most to propitiate God, we go away
having provoked Him. So again in [the prayers
of] the faithful, we are bidden to approach the
God that loveth men, for Bishops, for
Priests, for Kings, for those in authority,
for earth and sea, for the seasons, for the
whole world. When then we who ought to have
such boldness as to pray for others, are scarce
awake even whilst praying for ourselves,how can
we excuse ourselves? how find pardon?
Wherefore I beseech you that laying all this to
heart, ye would know the time of prayer, and be
lifted up and disengaged from earth, and touch
the vault itself of heaven; so that we may have
power to make God propitious and obtain the good
things promised, whereunto may we all attain,
through the grace and love towards men of our
Lord Jesus Christ; with Whom unto the
Father, together with the Holy Ghost, be
glory, might, honor, now and for ever, and
world without end. Amen.
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