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1 COR. XV. 11.
Whether then it be I or they, so we preach,
and so ye believed.
HAVING exalted the Apostles and abased
himself, then again having exalted himself above
them that he might make out an equality: (for
he did effect an equality, when he showed that
he had advantages over them as well as they over
him,) and having thereby proved himself worthy
of credit; neither so doth he dismiss them, but
again ranks himself with them, pointing out
their concord in Christ. Nevertheless he doth
it not so as that he should seem to have been
tacked on to them, but as himself also to appear
in the same rank. For so it was profitable for
the Gospel. Wherefore also he was equally
earnest, on the one hand, that he might not
seem to overlook them; on the other, that he
might not be on account of the honor paid to them
held cheap by those that were under his
authority. Therefore he also now makes himself
equal again, saying, "Whether then it be I
or they, so we preach." "From whomsoever,"
saith he, "ye choose to learn, learn; there
is no difference between us." And he said
not, "if ye will not believe me, believe
them;" but while he makes himself worthy of
credit and saith that he is of himself
sufficient, he affirms the same also of them by
themselves. For the difference of persons took
no effect, their authority being equal. And in
the Epistle to the Galatians he doth this,
taking them with him, not as also standing in
need of them, but saying indeed that even
himself was sufficient: "For they who were of
repute imparted nothing to me:" (Gal. ii.
6.) nevertheless, even so I follow after
agreement with them. "For they gave unto
me," saith he, "their right hands."
(Gal. ii. 9.) For if the credit of Paul
were always to depend on others and to be
confirmed by testimony from others, the
disciples would hence have received infinite
injury. It is not therefore to exalt himself
that he doeth this, but fearing for the
Gospel. Wherefore also he here saith, making
himself equal, "Whether it be I or they, so
we preach."
Well did he say, "we preach," indicating his
great boldness of speech. For we speak not
secretly, nor in a corner, but we utter a voice
clearer than a trumpet. And he said not, "we
preached," but, "even now 'so we
preach.'" "And so ye believed." Here he
said not, "ye believe," but, "ye
believed." Because they were shaken in mind,
therefore he ran back to the former times, and
proceeds to add the witness from themselves.
Ver. 12. "Now if Christ is preached that
He hath been raised from the dead, how say some
among you that there is no resurrection of the
dead?"
Seest thou how excellently he reasons, and
proves the resurrection from the fact of
Christ's being raised, having first
established the former in many ways? "For both
the prophets spake of it," saith he, "and the
Lord Himself showed it by His appearing, and
we preach, and ye believed;" weaving thus his
fourfold testimony; the witness of the
prophets, the witness of the issue of events,
the witness of the apostles, the witness of the
disciples; or rather a fivefold. For this very
cause too itself implies the resurrection; viz.
his dying for others' sins. If therefore this
hath been proved, it is evident that the other
also follows, viz. that the other dead likewise
are raised. And this is why, as concerning an
admitted fact, he challenges and questions
them, saying, "Now if Christ hath been
raised, how say some among you that there is no
resurrection of the dead?"
Hereby also again abating the boldness of the
gainsayers: in that he said not, "how say,
ye," but, "how say some among you." And
neither doth he bring a charge against all nor
declare openly the very persons whom he accuses,
in order not to make them more reckless: neither
on the other hand doth he conceal it wholly,
that he may correct them. For this purpose
accordingly, separating them from the
multitude, he strips himself for the contest
with them, by this both weakening and
confounding them, and holding the rest in their
conflicts with these firmer to the truth, nor
suffering them to desert to those that were busy
to destroy them: he being in fact prepared to
adopt a vehement mode of speech.
Further, lest they should say, "this indeed
is clear and evident unto all that Christ is
raised, and none doubts it; this doth not
however necessarily imply the other also, to
wit, the resurrection of mankind:"--for the
one was both before proclaimed and came to pass,
and was testified of by his appearing; the
fact, namely, of Christ's resurrection: but
the other is yet in hope, i.e., our own
part:--see what he doeth; from the other side
again he makes it out: which is a proof of great
power. Thus, "why do some say," saith he,
"that there is no resurrection of the dead?"
Of course then the former also in its turn is
subverted by this, the fact, namely, that
Christ is raised. Wherefore also he adds,
saying, Ver. 13. "But if there is no
resurrection of the dead, neither hath Christ
been raised."
Seest thou Paul's energy, and his spirit for
the combat, so invincible? how not only from
what is evident he demonstrates what is doubted,
but also from what is doubted, endeavors to
demonstrate to gainsayers the former evident
proposition? Not because what had already taken
place required demonstration, but that he might
signify this to be equally worthy of belief with
that.
"And what kind of consequence is this?" saith
one. "For if Christ be not raised, that then
neither should others be raised, doth follow:
but that if others be not raised, neither should
Christ be raised, what reason can there be in
this?" Since then this doth not appear to be
very reasonable, see how he works it out
wisely, scattering his seeds beforehand from the
beginning, even from the very groundwork of the
Gospel: as, that "having died for our
sins," He was raised; and that He is "the
first-fruits of them that slept." For the
first-fruits--of what can He be the
first-fruits, except of them that are raised?
And how can He be first-fruits, if they rise
not of whom He is first-fruits? How then are
they not raised?
Again, if they be not raised, wherefore was
Christ raised? Wherefore came He? Wherefore
did He take upon Him flesh, if he were not
about to raise flesh again? For He stood not
in need of it Himself but for our sakes. But
these things he afterwards set down as he goes
on; for the present he saith, "If the dead be
not raised, neither hath Christ been raised,"
as though that were connected with this. For
had He not intended to raise Himself, He
would not have wrought that other work. Seest
thou by degrees the whole economy overthrown by
those words of theirs and by their unbelief in
the resurrection? But as yet he saith nothing
of the incarnation, but of the resurrection.
For not His having become incarnate, but His
having died, took away death; since while He
had flesh, the tyranny of death still had
dominion.
Ver. 14. "And if Christ hath not been
raised, then is our preaching vain, your faith
also is vain."
Although what followed in due course would have
been, "but if Christ be not risen, ye fight
against things evident, and against so many
prophets, and the truth of facts;"
nevertheless he states what is much more fearful
to them: "then is our preaching vain, your
faith also is vain." For he wishes to shake
thoroughly their mind: "we have lost all,"
saith he, "all is over, if He be not
risen." Seest thou how great is the mystery of
the oeconomy? As thus: if after death He
could not rise again, neither is sin loosed nor
death taken away nor the curse removed. Yea,
and not only have we preached in vain, but ye
also have believed in vain.
And not hereby alone doth he show the impiety of
these evil doctrines, but he further contends
earnestly against them, saying, Ver. 15.
"Yea, and we are found false witnesses of
God: because we witnessed of Him that He
raised up Christ; whom He raised not up, if
so be that the dead are not raised."
But if this be absurd, (for it is a charge
against God and a calumny,) and He raised
Him not, as ye say, not only this, but other
absurdities too will follow.
And again he establishes it all, and takes it
up again, saying, Ver. 16. "For if the
dead are not raised, neither hath Christ been
raised."
For had He not intended to do this, He would
not have come into the world. And he names not
this, but the end, to wit, His resurrection;
through it drawing all things.
Ver. 17. "And if Christ hath not been
raised, your faith is vain."
With whatever is clear and confessed, he keeps
on surrounding the resurrection of Christ, by
means of the stronger point making even that
which seems to be weak and doubtful, strong and
clear.
"Ye are yet in your sins." For if He was
not raised, neither did He die; and if He
died not, neither did He take away sin: His
death being the taking away of sin. "For
behold," saith one, "the Lamb of God,
which taketh away the sin of the world."
(John i. 29.) But how "taketh away?"
By His death. Wherefore also he called him a
Lamb, as one slain. But if He rose not
again, neither was He slain: and if He was
not slain, neither was sin taken away: and if
it was not taken away, ye are in it: and if ye
are in it, we have preached in vain: and if we
have preached in vain, ye have believed in vain
that ye were reconciled. And besides, death
remains immortal, if He did not arise. For if
He too was holden of death and loosed not its
pains, how released He all others, being as
yet Himself holden of it? Wherefore also he
adds, Ver. 18. "Then they also which are
fallen asleep in Christ have perished."
"And why speak I of you," saith he, "when
all those also are perished, who have done all
and are no longer subject to the uncertainty of
the future?" But by the expression, "in
Christ," he means either "in the faith," or
"they who died for His sake, who endured many
perils, many miseries, who walked in the narrow
way."
Where are those foul-mouthed Manichees who say
that by the resurrection here means the
liberation from sin? For these compact and
continuous syllogisms, holding as they do also
conversely, indicate nothing of what they say,
but what we affirm. It is true, "rising
again" is spoken of one who has fallen: and
this is why he keeps on explaining, and saith
not only that He was raised, but adds this
also, "from the dead." And the Corinthians
too doubted not of the forgiveness of sins, but
of the resurrection of bodies.
But what necessity is there at all, that except
mankind be not without sin, neither should
Christ Himself be so? Whereas, if He were
not to raise men up, it were natural to say, "
wherefore came He and took our flesh and rose
again?" But on our supposition not so. Yea,
and whether men sin or do not sin, there is ever
with God an impossibility of sinning, and what
happens to us reaches not to Him, nor doth one
case answer to the other by way of conversion,
as in the matter of the resurrection of the
body.
Ver. 19. "If in this life only we have,
hoped in Christ, we are of all men most
pitiable.
What sayest thou, O Paul? How "in this
life only have we hope," if our bodies be not
raised, the soul abiding and being immortal?
Because even if the soul abide, even if it be
infinitely immortal, as indeed it is, without
the flesh it shall not receive those hidden good
things, as neither truly shall it be punished.
For all things shall be made manifest before the
judgment-seat of Christ, "that every one may
receive the things done in the body, according
to that he hath done, whether it be good or
bad." (2 Cor. v. 10.) Therefore he
saith, "if in this life only we have hope in
Christ, we are of all men most pitiable."
For if the body rise not again, the soul abides
uncrowned without that blessedness which is in
heaven. And if this be so, we shall enjoy
nothing then at all: and if nothing then, in
the present life is our recompense. "What then
in this respect can be more wretched than we?"
saith he.
But these things he said, as well to confirm
them in the doctrine of the resurrection of the
body, as to persuade them concerning that
immortal life, in order that they might not
suppose that all our concerns end with the
present world. For having sufficiently
established what he purposed by the former
arguments, and having said, "if the dead are
not raised, neither hath Christ been raised;
but if Christ were not raised, we have
perished, and we are yet in our sins;" again
he also subjoins this, thoroughly demolishing
their arrogance. For so when he intends to
introduce any of the necessary doctrines, he
first shakes thoroughly their hardness of heart
by fear: which accordingly he did here, having
both above scattered those seeds, and made them
anxious, as those who had fallen from all: and
now again after another manner, and so as they
should most severely feel it, doing this same
thing and saying, " 'we are of all men most
pitiable,' if after so great conflicts and
deaths and those innumerable evils, we are to
fall from so great blessings, and our happiness
is limited by the present life." For in fact
all depends on the resurrection. So that even
hence it is evident that his discourse was not of
a resurrection from sins, but of bodies, and of
the life present and to come.
Ver. 20. "But now hath Christ been raised
from the dead, the first-fruits of them that
are asleep."
Having signified how great mischiefs are bred
from not believing the resurrection, he takes up
the discourse again, and says, "But now hath
Christ been raised from the dead;" continually
adding, "from the dead," so as to stop the
mouths of the heretics. "The first-fruits of
them that slept." But if their first-fruits,
then themselves also, must needs rise again.
Whereas if he were speaking of the resurrection
from sins, and none is without sin;--for even
Paul saith, "I know nothing against myself,
yet am I not hereby justified;"--how shall
there be any who rise again, according to you?
Seest thou that his discourse was of bodies?
And that he might make it worthy of credit, he
continually brings forward Christ who rose again
in the flesh.
Next he also assigns a reason. For, as I
said, when one asserts but does not state the
reason, his discourse is not easily received by
the multitude. What then is the reason?
Ver. 21. "For since by man came death, by
man came also the resurrection of the dead."
But if by a man, doubtless by one having a
body. And observe his thoughtfulness, how on
another ground also he makes his argument
inevitable. As thus: "he that is defeated,"
saith he, "must in his own person also renew
the conflict, the nature which was cast down
must itself also gain the victory. For so the
reproach was wiped away."
But let us see what kind of death he is speaking
of.
Ver. 22. "For as in Adam all die, even
so in Christ shall all be made alive."
What then? tell me; did all die in Adam the
death of sin? How then was Noah righteous in
his generation? and how Abraham? and how
Job? and how all the rest? And what, I
pray? shall all be made alive in Christ?
Where then are those who are led away into hell
fire? Thus, if this be said of the body, the
doctrine stands: but if of righteousness and
sin, it doth so no longer.
Further, lest, on hearing that the making
alive is common to all, thou shouldest also
suppose that sinners are: saved, he adds,
Ver. 23. "But every man in his own
order."
For do not, because thou hearest of a
resurrection, imagine that all enjoy the same
benefits. Since if in the punishment all will
not suffer alike but the difference is great;
much more where there are sinners and righteous
men shall the separation be yet wider.
"Christ the first-fruits, then they that are
Christ's;" i.e., the faithful and the
approved.
Ver. 24. "Then cometh the end."
For when these shall have risen again, all
things shall have an end, not as now when after
Christ's resurrection things abide yet in
suspense. Wherefore he added, "at His
coming," that thou mayest learn that he is
speaking of that time, "when He shall have
delivered up the kingdom to God even the
Father; when He shall have abolished all rule
and all authority and power."
Here, give heed to me carefully, and see that
no part escape you of what I say. For our
contest is with enemies: wherefore we first must
practice the reductio ad absurdum which also
Paul often doeth. Since in this way shall we
find what they say most easy of detection. Let
us ask them then first, what is the meaning of
the saying, "When he shall have delivered up
the kingdom to God, even the Father?" For
if we take this just as it stands and not in a
sense becoming Deity, He will not after this
retain it. For he that hath delivered up to
another, ceases any longer to retain a thing
himself. And not only will there be this
absurdity, but that also the other person who
receives it will be found not to be possessor of
it before he hath so received it. Therefore
according to them, neither was the Father a
King before, governing our affairs: nor will
it seem that the Son after these things will be
a King. How then, first of all, concerning
the Father doth the Son Himself say, "My
Father worketh hitherto, and I work:"
(John v. 17.) and of Him Daniel,
"That His kingdom is an everlasting kingdom,
which shall not pass away?" (Dan. vii.
14.) Seest thou how many absurdities are
produced, and repugnant to the Scriptures,
when one takes the thing spoken after the manner
of men?
But what "rule," then doth he here say, that
Christ "putteth down?" That of the angels?
Far from it. That of the faithful? Neither
is it this. What rule then? That of the
devils, concerning which he saith, "Our
wrestling is not against flesh and blood, but
against the principalities, against the powers,
against the world-rulers of this darkness:"
(Ephes. vi. 12.) For now it is not as
yet "put down" perfectly, they working in many
places, but then shall they cease.
Ver. 25. "For He must reign, till He
hath put all enemies under His feet."
Again from hence also another absurdity is
produced, unless we take this also in a way
becoming Deity. For the expression "until,"
is one of end and limitation: but in reference
to God, this does not exist.
Ver. 26. "The last enemy that shall be
abolished is death."
How the last? After all, after the devil,
after all the other things. For so in the
beginning also death came in last; the counsel
of the devil having come first, and our
disobedience, and then death. Virtually then
indeed it is even now abolished: but actually,
at that time.
Ver. 27. "For He hath put all things in
subjection under His feet. But when He
saith, All things are put in subjection, it is
manifest that He is excepted who did subject all
things unto Him."
Ver. 28. "And when all things have been
subjected unto Him, then shall the Son also
Himself be subjected unto Him that did subject
all things unto Him."
And yet before he said not that it was the
Father who "put things under Him," but He
Himself who "abolishes." For "when He
shall have abolished," saith he, "all rule
and authority:" and again, "for He must
reign until He hath put all His enemies under
His feet." How then doth he here say, "the
Father?"
And not only is there this apparent perplexity,
but also that he is afraid with a very
unaccountable fear, and uses a correction,
saying, "He is excepted, who did subject all
things unto Him," as though some would
suspect, whether the Father might Himself not
be subject unto the Son; than which what can be
more irrational? nevertheless, he fears this.
How then is it? for in truth there are many
questions following one upon another. Well,
give me then your earnest attention; since in
fact it is necessary for us first to speak of the
scope of Paul and his mind, which one may find
everywhere shining forth, and then to subjoin
our solution: this being itself an ingredient in
our solution.
What then is Paul's mind, and what is his
custom? He speaks in one way when he discourses
of the Godhead alone, and in another when he
falls into the argument of the economy. Thus
having once taken hold of our Lord's Flesh,
he freely thereafter uses all the sayings that
humiliate Him; without fear as though that were
able to bear all such expressions. Let us see
therefore here also, whether his discourse is of
the simple Godhead, or whether in view of the
incarnation he asserts of Him those things which
he saith: or rather let us first point out where
he did this of which I have spoken. Where then
did he this? Writ ing to the Philippians he
saith, "Who, being in the form of God,
counted it not a prize to be on an equality with
God, but emptied Himself of no reputation,
taking the form of a servant, being made in the
likeness of men: and being found in fashion as a
man, He humbled Himself, becoming obedient
even unto death, yea, the death of the cross.
Wherefore hath God highly exalted Him."
(Phil. ii. 6--9.)
Seest thou how when he was discoursing of the
Godhead alone, he uttered those great things,
that He "was in the form of God" and that He
"was equal with" Him that begat Him, and to
Him refers the whole? But when He showed Him
to thee made flesh, he lowered again the
discourse. For except thou distinguish these
things, there is great variance between the
things spoken. Since, if He were "equal with
God," how did He highly exalt one equal with
Himself? If He were "in the form of God,"
how "gave" He Him "a name?" for he that
giveth, giveth to one that hath not, and he
that exalteth, exalteth one that is before
abased. He will be found then to be imperfect
and in need, before He hath received the
"exaltation" and "the Name;" and many other
absurd corollaries will hence follow. But if
thou shouldest add the incarnation, thou wilt
not err in saying these things. These things
then here also consider, and with this mind
receive thou the expressions.
Now together with these we will state also other
reasons why this pericope of Scripture was thus
composed. But at present it is necessary to
mention this: first, that Paul's discourse
was of the resurrection, a thing counted to be
impossible and greatly disbelieved: next, he
was writing to Corinthians among whom there were
many philosophers who mocked at such things
always. For although in other things wrangling
one with another, in this they all, as with one
mouth, conspired, dogmatically declaring that
there is no resurrection. Contending therefore
for such a subject so disbelieved and ridiculed,
both on account of the prejudice which had been
formed, and on account of the difficulty of the
thing; and wishing to demonstrate its
possibility, he first effects this from the
resurrection of Christ. And having proved it
both from the prophets, and from those who had
seen, and from those who believed: when he had
obtained an admitted reductio ad absurdum, he
proves in what follows the resurrection of
mankind also. "For if the dead rise not,"
saith he, "neither has Christ been raised."
Further; having closely urged these converse
arguments in the former verses, he tries it
again in another way, calling Him the
"first-fruits," and pointing to His
"abolishing all rule and authority and power,
and death last." "How then should death be
put down," saith he, "unless he first loose
the bodies which he held?" Since then he had
spoken great things of the Only-Begotten,
that He "gives up the kingdom," i.e., that
He Himself brings these things to pass, and
Himself is victor in the war, and "putteth all
things under His feet," he adds, to correct
the unbelief of the multitude, "for He must
reign till He hath put all His enemies under
His feet." Not as putting an end to the
kingdom, did he use the expression "until,"
but to render what was said worthy of credit,
and induce them to be confident. For "do
not," saith he, "because thou hast heard that
He will abolish all rule, and authority and
power," to wit, the devil, and the bands of
demons, (many as there are,) and the
multitudes of unbelievers, and the tyranny of
death, and all evils: do not thou fear as
though His strength was exhausted. For until
He shall have done all these things, "He must
reign;" not saying this, that after He hath
brought it to pass He doth not reign; but
establishing this other, that even if it be not
now, undoubtedly it will be. For His kingdom
is not cut off: yea, He rules and prevails and
abides until He shall have set to right all
things.
And this manner of speech one might find also in
the Old Testament; as when it is said, "But
the word of the Lord abideth for ever;"
(Ps. cxix. 89.) and, "Thou art the
same, and Thy years shall not fail." (Ps.
cii. 27.) Now these and such-like things
the Prophet saith, when he is telling of things
which a long space of time must achieve and which
must by all means come to pass; casting out the
fearfulness of the duller sort of hearers.
But that the expression, "until," spoken of
God, and "unto," do not signify an end,
hear what one saith: "From everlasting unto
everlasting Thou art God:" (Ps. xc.
2.) and again, "I am, I am," and
"Even to your old age I am He." (Isa.
xlvi. 4.)
For this cause indeed doth he set death last,
that from the victory over the rest this also
might be easily admitted by the unbeliever. For
when He destroys the devil who brought in
death, much more will He put an end to His
work.
Since then he referred all to Him, the
"abolishing rule and authority," the
perfecting of His kingdom, (I mean the
salvation of the faithful, the peace of the
world, the taking away of evils, for this is to
perfect His kingdom,) the putting an end to
death; and he said not, "the Father by
Him," but, "Himself shall put down, and
Himself shall put under His feet," and he no
where mentioned Him that begat Him; he was
afraid afterward, lest on this account among
some of the more irrational persons, either the
Son might seem to be greater than the Father,
or to be a certain distinct principle,
unbegotten. And therefore, gently guarding
himself, he qualifies the magnitude of his
expressions, saying, "for He put all things
in subjection under His feet," again referring
to the Father these high achievements; not as
though the Son were without power. For how
could He be, of whom he testified so great
things before, and referred to Him all that was
said? But it was for the reason which I
mentioned, and that he might show all things to
be common to Father and Son which were done in
our behalf. For that Himself alone was
sufficient to "put all things in subjection
under Him," hear again Paul saying,
(Phil. iii. 21.) "Who shall fashion
anew the body of our humiliation that it may be
conformed to the body of His glory, according
to the working whereby He is able even to
subject all things unto Himself."
Then also he uses a correction, saying, "But
when He saith, all things are put in
subjection, it is evident that He is excepted
who did subject all things unto Him,"
testifying even thence no small glory to the
Only-Begotten. For if He were less and much
inferior, this fear would never have been
entertained by him. Neither is he content with
this, but also adds another thing, as follows.
I say, lest any should doubt-ingly ask,
"And what if the Father hath not been 'put
under Him?' this doth not at all hinder the
Son from being the more mighty;" fearing this
impious supposition, because that expression was
not sufficient to point out this also, he
added, going very much beyond it, "But when
all things have been subjected unto Him, then
shall the Son also Himself be subjected;"
showing His great concord with the Father, and
that He is the principle of all other good
things and the first Cause, who hath begotten
One so great in power and in achievements.
[10.] But if he said more than the
subject-matter demanded, marvel not. For in
imitation of his Master he doeth this: since
He too pur-posing to show His concord with
Him that begat Him, and that He hath not come
without His mind, descends so far, I say
not, as the proof of concord demanded, but as
the weakness of the persons present required.
For He prays to His Father for no other cause
but this; and stating the reason He saith,
"that they may believe that Thou hast sent
Me." (John xi. 42.) In imitation
therefore of Him, Paul here in his manner of
speech goes beyond what was required; not that
thou mightest have any suspicion of a forced
servitude, far from it; but that he might the
more entirely cast out those impious doctrines.
For so when he is minded to pull up any thing by
the roots, he is wont to do it, and abundantly
more with it. Thus too, for example, when he
spake of a believing wife and an unbelieving
husband, companying with one another by the law
of marriage, that the wife might not consider
herself defiled by that intercourse and the
embraces of the unbeliever, he said not, "the
wife is not unclean," nor, "she is no wise
harmed by the unbeliever," but, which was much
more, "the unbeliever is even 'sanctified' by
her," not meaning to signify that the heathen
was made holy through her, but by the very great
strength of the expression anxious to remove her
fear. So also here, his zeal to take away that
impious doctrine by a very strong utterance was
the cause of his expressing himself as he did.
For as to suspect the Son of weakness is
extreme impiety: (wherefore he corrects it,
saying, "He shall put all enemies under His
feet:") so on the other hand is it more
impious to consider the Father inferior to
Him. Wherefore he takes it also away with
exceeding force. And observe how he puts it.
For he said not simply, "He is excepted which
put all things under Him," but, "it is
manifest," "for even if it be admitted,"
saith he, "nevertheless I make it sure."
And that thou mayest learn that this is the
reason of the things spoken, I would ask thee
this question: Doth an additional
"subjection" at that time befal the Son? And
how can this be other than impious and unworthy
of God? For the greatest subjection and
obedience is this, that He who is God took the
form of a servant. How then will He be "sub-
jected?" Seest thou, that to take away the
impious notion, he used this expression? and
this too in a suitable though reserved sense?
For he becomes a Son and a divine Person, so
He obeys; not humanly, but as one acting
freely and having all authority.
Otherwise how is he co-enthroned? How, "as
the Father raiseth up, even so He, whom He
will?" (John v. 21.) How are "all
things that the Father hath His," and all
that He hath, the Father's? (John xvi.
15.) For these phrases indicate to us an
authority exactly measured by that of Him that
begat Him.
[11.] But what is this, "When He shall
deliver up the kingdom?" The Scripture
acknowledges two kingdoms of God, the one by
appropriation, the other by creation. Thus,
He is King over all, both Greeks and Jews
and devils and His adversaries, in respect of
His creation: but He is King of the faithful
and willing and subject, in respect of His
making them His own. This is the kingdom which
is said also to have a beginning. For
concerning this He saith also in the second
Psalm, "Ask of Me, and I shall give Thee
the heathen for Thine inheritance." (Ps.
ii. 8.)
Touching this also, He Himself said to His
disciples, "All authority hath been given unto
Me by My father," (Matt. xxviii. 18.)
referring all to Him that begat Him, not as
though of Himself He were not sufficient, but
to signify that He is a Son, and not
unbegotten. This kingdom then He doth
"deliver up," i.e., "bring to a right
end."
"What then," saith one, "can be the reason
why He spake nothing of the Spirit?" Because
of Him he was not discoursing now, nor doth he
confound all things together. Since also where
he saith, "There is one God the Father, and
one Lord Jesus," undoubtedly not as allowing
the Spirit to be inferior, is he therefore
silent, but because for the time it was not
urgent, he so expressed himself. For he is
wont also to make mention of the Father
only,.yet we must not therefore cast out the
Son: he is wont to speak also of the Son and
of the Spirit only, yet not for this are we to
deny the Father.
But what is, "that God may be all in all?"
That all things may be dependent upon Him,
that none may suppose two authorities without a
beginning, nor another kingdom separated off;
that nothing may exist independent of him. For
when the enemies shall be lying under the feet of
the Son, and He having them cast under His
feet be at no variance with His Father, but at
concord with Him in entire perfection, then He
shall Himself "be all in all."
But some say that he spake this to declare the
removal of wickedness, as though all would yield
thenceforth and none would resist nor do
iniquity. For when there is no sin, it is
evident that "God shall be all in all."
[12.] But if bodies do not rise again, how
are these things true? For the worst enemy of
all, death, remains, having wrought whatever
he listed. "Nay," saith one, "for they
shall sin no more." And what of that? For he
is not discoursing here of the death of the
soul, but of that of the body? How then is he
"put down?" For victory is this, the winning
of those things which have been carried off and
detained. But if men's bodies are to be
detained in the earth, it follows that the
tyranny of death remains, these bodies for their
part being holden, and there being no other body
for him to be vanquished in. But if this which
Paul spake of, ensue, as undoubtedly it will
ensue, God's victory will appear, and that a
glorious one, in His being able to raise again
the bodies which were holden thereby. Since an
enemy too is then vanquished, when a man takes
the spoils, not when he suffers them to remain
in the other's possession: but unless one
venture to take what is his, how can we say that
he is vanquished? After this manner of victory
doth Christ Himself say in the Gospels that
He hath been victorious, thus speaking,
"When he shall bind the strong man, then shall
he also spoil his goods." (Matt. xii.
29.) Since if this were not so, it would
not be at all a manifest victory. For as in the
death of the soul, "he that hath died is
justified from sin;" (Rom. vi. 7.) (and
yet we cannot say that this is a victory, for he
is not the victor who adds no more to his
wickedness, but he who hath done away the former
captivity of his passions;) just so in this
instance also, I should not call death's being
stayed from feeding on the bodies of men a
splendid victory, but rather that the bodies
heretofore holden by him should be snatched away
from him.
But if they should still be contentious and
should say that these things were spoken of the
soul's death, how is this "destroyed last?"
since in the case of each one at his Baptism it
hath been destroyed perfectly. If however thou
speakest of the body, the expression is
admissible; I mean, such a saying as that it
will be "last destroyed."
But if any should doubt why discoursing of the
resurrection, he did not bring forward the
bodies which rose again in the time of our
Lord, our answer might be the following: that
this could not be alleged in behalf of the
resurrection. For to point out those who after
rising died again, suited not one employed in
proving that death is entirely destroyed. Yea,
this is the very reason why he said that he is
"destroyed last," that thou mightest never
more suspect his rising again. For when sin is
taken away, much more shall death cease: it
being out of all reason when the fountain is
dried up, that the stream flowing from it should
still subsist; and when the root is
annihilated, that the fruit should remain.
[13.] Since then in the last day the
enemies of God shall be destroyed, together
with death and the devil and the evil spirits,
let us not be dejected at the prosperity of the
enemies of God. For the enemies of the Lord
in the moment of their glory and exaltation
fail; "yea, like smoke have they failed
away." (Ps. xxxvii. 20.) When thou
seest any enemy of God wealthy, with armed
attendants and many flatterers, be not cast
down, but lament, weep, call upon God, that
He may enrol him amongst His friends: and the
more he prospers being God's enemy, so much
the more do thou mourn for him. For sinners we
ought always to bewail, but especially when they
enjoy wealth and abundance of good days; even as
one should the sick, when they eat and drink to
excess.
But there are some, who when they hear these
words are of so unhappy a disposition, as to
sigh bitterly thereupon, and say, "Tears are
due to me who have nothing." Thou hast well
said, "who have nothing," not because thou
hast not what another hath, but because thou
accountest the thing such as to be called happy;
yea, for this cause art thou worthy of infinite
lamentations: even as, if a person living in
health should count happy him that is sick and
lying on a soft couch, this latter is not near
so wretched and miserable as he, because he hath
no sense of his own advantages. Just such a
result one may observe in these men's case
also: nay, and hereby our whole life is
confounded and disordered. For these sayings
have undone many, and betrayed them to the
devil, and made them more pitiable than such as
are wasted with famine. Yea, that those who
long after more, are more wretched than
mendicants, as being possessed with a greater
and bitterer sorrow than they, is evident from
what follows.
A drought once overtook our city, and all were
trembling for the last of evils, and were
beseeching God to rid them of this fear. And
one might see then that which was spoken of by
Moses; (Deut. xxviii. 23.) "the
heavens become brass," and a death, of all
deaths the most horrible, waited for every day.
But afterwards, when it seemed good to the
merciful God, beyond all expectation there was
wafted down from heaven a great and plentiful
rain, and thenceforth all were in holiday and
feasting, as having come up from the very gates
of death. But in the midst of so great
blessings and the common gladness of all, one of
those exceedinly wealthy people went about with a
gloomy and downcast countenance, quite dead with
sorrow; and when many enquired the reason,
wherefore in the common joy of all men he alone
is sorrowful, he could not even keep within him
his savage passion, but goaded by the tyranny of
the disease, declared before them all the
reason. "Why," saith he, "having in my
possession ten thousand measures of wheat, I
have no means of disposing of them left."
Shall we then count him happy, tell me, for
these words, for which he deserved to be
stoned? Him that was more cruel than any wild
beast, the common enemy? What sayest thou,
man? Art thou sad because all did not perish,
that thou mightest gather gold? Hast thou not
heard what Solomon saith, (Prov. xi.
26.) "He that withholdeth corn, the people
shall curse him?" but goest about a common
enemy of the blessings of the world, and a foe
to the liberality of the Lord of the world, and
a friend of Mammon, or rather his slave?
Nay, doth not that tongue deserve to be cut
out, and the heart to be quenched, that brought
forth these words?
[14.] Seest thou how gold doth not suffer
men to be men, but wild beasts and fiends? For
what can be more pitiful than this rich man,
whose daily prayer is that there may be famine,
in order that he may have a little gold? Yea,
and his passion by this time is come round to the
contrary of itself: he not even rejoicing in his
abundant store of the fruits of the earth, but
on this very account grieving the rather, (to
such a pass is he come,) that his possessions
are infinite. Although one who hath much ought
to be joyful: but this man on that very account
is dejected. Seest thou that, as I said, the
rich do not reap as much pleasure from what is
present, as they endure sorrow for what hath not
yet been added? For he that had innumerable
quantities of wheat did more grieve and lament
than he who suffered hunger. And while the
one, on merely having his necessary food, was
crowning himself and leaping for joy and giving
thanks to God; the other, who had so much,
was fretting and thought he was undone. It is
not then the superfluity which causes our
pleasure, but a self-controlling mind: since
without this, though one obtain and have all,
he will feel as one deprived of all and will
mourn accordingly: inasmuch as this man too of
whom we are now speaking, even if he had sold
all he had for as large a sum as he wished,
would again have grieved that it was not for
more; and if he could have had more, he would
again have sought another advance; and if he had
disposed of the bushel for one pound, he would
even then have been distracted for sorrow, that
the half bushel could not be sold for as much.
And if the price were not set so high at first,
marvel not. Since drunkards also are not at
first inflamed, but when they have loaded
themselves with much wine, then they kindle the
flame into greater fierceness: so these men, by
how much more they have grasped, in so much the
greater poverty do they find themselves, and
they who gain more than others, are the very
persons to be the most in want.
[15.] But I say these things not only to
this man, but also to each one of those who are
so diseased: those, I say, who raise the
price of their wares and make a traffic of the
poverty of their neighbors. For of humanity
none any where makes account: but every where
the covetous desire brings out many at the time
of sale. And oil and wine is sold by one
quicker, by another more slowly, but neither
out of regard to others; rather the one seeks
gain, the other to avoid loss by the spoiling of
his produce. Thus, because most men not making
much account of the laws of God, shut up and
keep all in doors, God by other means leading
them to humanity,--that were it but of
necessity they may do something kind,--hath
infused into them the fear of greater loss, not
allowing the fruits of the earth to keep any long
time, in order that out of mere dread of the
damage from their spoiling, they may expose for
sale to the needy, even against their will,
such things as they wickedly bury at home and
keep. However, after all this, some are so
insatiable as not even thereby to be corrected.
Many, for example, have gone so far as to
empty whole casks, not giving even a cup-full
to the poor man, nor a piece of money to the
needy, but after it hath become vinegar, they
dash it all upon the ground, and destroy their
casks together with the fruit. Others again who
would not give a part of a single cake to the
hungry, have thrown whole granaries into some
river: and because they listened not to God who
bade them give to the needy, at the bidding of
the moth, even unwillingly, they emptied out
all they had in their houses, in utter
destruction and waste; drawing down upon their
own heads together with this loss much scorn and
many a curse.
And such is the course of their affairs here;
but the hereafter, what words shall set before i
us? For as these men in this world cast their
moth-eaten grain, become useless, into
rivers; even so the doers of such things, on
this very account become useless, God casts
into the river of fire.
Because as the grain by the moth and worm, so
are their souls devoured by cruelty and
inhumanity. And the reason of these things is
their being nailed to things present, and gaping
after this life only. Whence also such men are
full of infinite sadness; for name whatever
pleasure thou wilt, the fear of their end is
enough to annihilate all, and such an one "is
dead, while he is yet alive." (1 Tim. v.
6.)
Now then that unbelievers should have these i
feelings, is no marvel; but when they who have
partaken of so great mysteries and learned such
high rules of self-denial concerning things to
come, delight to dwell in things present, what
indulgence do they deserve?
[16.] Whence then arises their loving to
dwell in present things? From giving their mind
to luxury, and fattening their flesh, and
making their soul delicate, and rendering their
burden heavy, and their darkness great, and
their veil thick. For in luxury the better part
is enslaved, but the worse prevails; and the
former is blinded on every side and dragged on in
its maimed condition; while the other draws and
leads men about every where, though it ought to
be in the rank of things that are led.
Since great indeed is the bond between the soul
and the body; the Maker having contrived this,
lest any should induce us to abhor it as alien.
For God indeed bade us love our enemies; but
the devil hath so far prevailed as to induce some
even to hate their own body. Since when a man
saith that it is of the devil, he proves nothing
else than this; which is the extreme of dotage.
For if it be of the devil, what is this so
perfect harmony, such as to render it meet in
every way for the energies of the
self-controlling soul? "Nay," saith one,
"if it be meet, how doth the body blind it?"
It is not the body which blinds the soul; far
from it, O man; but the luxury. But whence
do we desire the luxury? Not from our having a
body, by no means; but from an evil choice.
For the body requires feeding, not high
feeding, the body needs nourishing, not
breaking up and falling apart. You see that not
to the soul only, but to the very body also
which receives the nourishment, the luxury is
hostile. For it becomes weaker instead of
strong, and softer instead of firm, and sickly
instead of healthful, and heavier instead of
light, and slighter instead of compact, and
illfavored instead of handsome, and unsavory
instead of fragrant, and impure instead of
clean, and full of pain instead of being at
ease, and useless instead of useful, and old
instead of young, and decaying instead of
strong, and slow and dull instead of quick, and
maimed instead of whole. Whereas if it were of
the devil, it ought not to receive injury from
the things of the devil, I mean, from sin.
[17.] But neither is the body, nor food,
of the devil, but luxury alone. For by means
of it that malignant fiend brings to pass his
innumerable evils. Thus did he make victims of
a whole people. "For the beloved waxed fat,"
saith one, "and grew thick, and was enlarged,
and kicked." (Deut. xxxii. 15.) And
thence also was the beginning of those
thunderbolts on Sodom. And to declare this,
Ezekiel said, "But this was the iniquity of
Sodom, in pride and fulness of bread and
refinements they waxed wanton." (Ezek. xvi.
4.) Therefore also Paul said, (1 Tim.
v. 6.) "She that giveth herself to
pleasure, is dead while she liveth." How
should this be? Because as a sepulchre she
bears about her body, bound close to innumerable
evils. And if the body so perish, how will the
soul be affected; what disorder, what waves,
what a tempest will she be filled with?
Hereby, you see, she becomes unfitted for
every duty, and will have no power easily to
speak, or hear, or take counsel, or do
anything that is needful. But as a pilot when
the storm hath got the better of his skill, is
plunged into the deep, vessels and sailors and
all: so also the soul together with the body is
drowned in the grievous abyss of insensibility.
For, in fact, God hath set the stomach in our
bodies as a kind of mill, giving it a
proportionate power, and appointing a set
measure which it ought to grind every day. If
therefore one cast in more, remaining undigested
it doth injury to the whole body. Hence
diseases and weaknesses and deformities: since
in truth luxury makes the beautiful woman not
only sickly, but also foul to look upon. For
when she is continually sending forth unpleasant
exhalations, and breathes fumes of stale wine,
and is more florid than she ought to be, and
spoils the symmetry that beseems a woman, and
loses all her seemliness, and her body becomes
flabby, her eyelids bloodshot and distended,
and her bulk unduly great, and her flesh an
useless load; consider what a disgust it all
produces.
Moreover, I have heard a physician say that
many have been hindered from reaching their
proper height by nothing so much as luxurious
living. For the breath being obstructed by the
multitude of things which are cast in and being
occupied in the digestion of such things, that
which ought to serve for growth is spent on this
digestion of superfluities. Why need one speak
of gout, rheum dispersed every where, the other
diseases hence arising, the whole abomination?
For nothing is so disgusting as a woman
pampering herself with much food. Therefore
among the poorer women one may see more of
beauty: the superfluities being consumed and not
cleaving to them, like some superfluous clay,
of no use and benefit. For their daily
exercise, and labors, and hardships, and their
frugal table, and spare diet, minister unto
them much soundness of body, and thence also
much bloom.
[18.] But if thou talkest of the pleasure
of luxury, thou wilt find it to go no farther
than the throat: since as soon as it hath passed
the tongue, it is flown away, leaving behind in
the body much that is disgusting. For do not I
pray look on the voluptuaries at table only, but
when you see them rise up, then follow them,
and you will see bodies rather of wild beasts and
irrational creatures than of human beings. You
will see them with headache, distended, bound
up, needing a bed and a couch and plenty of
rest, and like men who are tossed in a great
tempest and require others to save them, and
long for that condition in which they were before
they were swelled even to bursting : they
carrying their bellies about with a burden like
that of women with child, and can scarce step
forward, and scarce see, and scarce speak, and
scarce do any thing. But if it should chance
that they sleep a little, they see again strange
dreams and full of all manner of fancies.
What should one say of that other madness of
theirs? the madness of lust, I mean, for this
also hath its fountains from hence. Yea, as
horses wild after the female, so they, goaded
on by the sting of their drunkenness, leap upon
all, more irrational than they, and more
frantic in their boundings; and committing many
more unseemlinesses which but to name is
unlawful. For they know not in fact any longer
what they suffer, nor what they do.
But not so he that keeps from luxury: rather he
sits in harbor, beholding other men's
shipwrecks, and enjoys a pleasure pure and
lasting, following after that life which becomes
him that is free. Knowing therefore these
things, let us flee from the evil banquets of
luxury and cleave to a spare table; that being
of a good habit both of soul and body, we may
both practice all virtue, and attain the good
things to come, through the grace and mercy of
our Lord Jesus Christ, with Whom to the
Father, with the Holy Ghost, be glory,
power, and honor, now and ever, and world
without end. Amen.
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