|
COLOSSIANS I. 26--28.
"Even the mystery which hath been hid from all
ages and generations: but now hath it been
manifested to His saints, to whom God was
pleased to make known what is the riches of the
glory of this mystery among the Gentiles, which
is Christ in you, the hope of glory: whom we
proclaim, admonishing every man, and teaching
every man in all wisdom, that we may present
every man perfect in Christ."
HAVING said what we have come to, and
showed the lovingkindness of God and the honor,
by the greatness of the things given, he
introduces yet another consideration that
heightens them, namely, that neither before us
did any one know Him. As he doth also in the
Epistle to the Ephesians, saying, neither
Angels, nor principalities, nor any other
created power, but only the Son of God knew.
(Eph. iii. 5, 9, 10.) And he said,
not simply hid, but "quite hid," and that
even if it hath but now come to pass, yet it is
of old, and from the beginning God willed these
things, and they were so planned out; but why,
he saith not yet. "From the ages," from the
beginning, as one might say. And with reason
he calleth that a mystery, which none knew,
save God. And where hid? In Christ; as he
saith in the Epistle to the Ephesians (Eph.
iii. 9), or as when the Prophet saith,
"From everlasting even to everlasting Thou
art." (Ps. xc. 2.) But now hath been
manifested, he saith, "to His saints." So
that it is altogether of the dispensation of
God. "But now hath been manifested," he
saith. He saith not, "is come to pass,"
but, "hath been manifested to His saints."
So that it is even now still hid, since it hath
been manifested to His saints alone.
Let not others therefore deceive you, for they
know not. Why to them alone? "To whom He
was pleased," he saith. See how everywhere
He stops the mouth of their questions. "To
whom God was pleased to make known," he
saith. Yet His will is not without reason.
By way of making them accountable for grace,
rather than allowing them to have high thoughts,
as though it were of their own achieving, he
said, "To whom he was pleased to make
known." "What is the riches of the glory of
this mystery among the Gentiles." He hath
spoken loftily, and accumulated emphasis,
seeking, out of his great earnestness, for
amplification upon amplification. For this also
is an amplification, the saying indefinitely,
"The riches of the glory of this mystery among
the Gentiles." For it is most of all apparent
among the Gentiles, as he also says elsewhere,
"And that the Gentiles might glorify God for
His mercy." (Rom. xv.
9.) For the great glory of this mystery is
apparent among others also, but much more among
these. For, on a sudden, to have brought men
more senseless than stones to the dignity of
Angels, simply through bare words, and faith
alone, without any laboriousness, is indeed
glory and riches of mystery: just as if one were
to take a dog, quite consumed with hunger and
the mange, foul, and loathsome to see, and not
so much as able to move, but lying cast out,
and make him all at once into a man, and to
display him upon the royal throne.
They were wont to worship stones and the earth;
but they learned that themselves are better both
than the heaven and the sun, and that the whole
world serveth them; they were captives and
prisoners of the devil: on a sudden they are
placed above his head, and lay commands on him
and scourge him: from being captives and slaves
to demons, they are become the body of The
Master of the Angels and the Archangels; from
not knowing even what God is, they are become
all at once sharers even in God's throne.
Wouldest thou see the countless steps they
overleaped? First, they had to learn that
stones are not gods; secondly, that they not
only are not gods, but inferior even to men;
thirdly, to brutes even; fourthly, to plants
even; fifthly, they brought together the
extremes: that not only stones but not earth
even, nor animals, nor plants, nor man, nor
heaven; or, to begin again, that not stones,
not animals, not plants, not elements, pot
things above, not things below, not man, not
demons, not Angels, not Archangels, not any
of those Powers above, ought to be worshiped by
the nature of man. Being drawn up, as it
were, from some deep, they had to learn that
the Lord of all, He is God, that Him alone
is it right to worship; that the virtuous life
is a good thing; that this present death is not
death, nor this life, life; that the body is
raised, that it becomes incorruptible, that it
will ascend into heaven, that it obtains even
immortality, that it standeth with Angels,
that it is removed thither. But Him who was
there below, having cleared at a bound all these
steps, He has placed on high upon the throne,
having made Him that was lower than the stones,
higher in dominion than the Angels, and the
Archangels, and the thrones, and the
dominions. Truly "What is the riches of the
glory of this mystery?" Just as if one should
show a fool to be all at once made a
philosopher; yea rather, whatsoever one should
say, it would be as nothing: for even the words
of Paul are undefined. "What is the
riches," he saith, "of the glory of this
mystery among the Gentiles, which is Christ in
you?" Again, they had to learn that He who
is above, and who ruleth Angels and dominions,
and all the other Powers, came down below, and
was made Man, and suffered countless things,
and rose again, and was received up.
All these things were of the mystery; and he
sets them down together with lofty praise,
saying, "Which is Christ in you?" But if
He be in you, why seek ye Angels? "Of this
mystery." For there are other mysteries
besides. But this is really a mystery, which
no one knew, which is marvelous, which is
beside the common expectation, which was hid.
"Which is Christ in you," he saith, "the
hope of glory, whom we proclaim," bringing
Him from above. "Whom we," not Angels:
"teaching" and "admonishing": not
imperiously nor using constraint, for this too
is of God's lovingkindness to men, not to
bring them to Him after the manner of a tyrant.
Seeing it was a great thing he had said,
"teaching," he added, "admonishing," which
is rather like a father than an instructor.
"Whom," saith he, "we proclaim,
admonishing every man, and teaching every man in
all wisdom." So that all wisdom is needed.
That is, saying all things in wisdom. For the
ability to learn such things exists not in every
one. "That we may present every man perfect in
Christ Jesus." What sayest thou, "every
man"? Yea; this is what we are earnestly
desirous of doing, he saith. For what, if
this do not come to pass? the blessed Paul
endeavored. "Perfect." This then is
perfection, the other is imperfect: so that if
one have not even the whole of wisdom, he is
imperfect. "Perfect in Christ Jesus," not
in the Law, nor in Angels, for that is not
per fection. "In Christ," that is, in the
knowledge of Christ. For he that knows what
Christ has done, will have higher thoughts than
to be satisfied with Angels.
"In Christ Jesus"; ver. 29.
"Whereunto I labor also, striving." And he
said not, "I am desirous" merely, nor in any
indifferent way, but "I labor, striving,"
with great earnestness, with much watching. If
I, for your good, thus watch, much more ought
ye. Then again, showing that it is of God,
he saith, "according to His working which
worketh in me mightily." He shows that this is
the work of God. He, now, that makes me
strong for this, evidently wills it. Wherefore
also when beginning he saith, "Through the
will of God." (Ver. 1.) So that it is
not only out of modesty he so expresses himself,
but insisting on the truth of the Word as well.
"And striving." In saying this, he shows
that many are fighting against him. Then great
is his tender affection.
Chap. ii. v. 1. "For I would have you
know how greatly I strive for you, and for them
at Laodicea."
Then lest this should seem owing to their
peculiar weakness, he joined others also with
them, and as yet condemned them not. But why
does he say, "And as many as have not seen my
face in the flesh"? He shows here after a
divine manner, that they saw him constantly in
the Spirit. And he bears witness to their
great love.
Ver. 2. 3. "That their hearts may be
comforted, they being knit together in love,
and unto all riches of the full assurance of
understanding, that they may know the mystery of
God the Father, and of Christ: in whom are
all the treasures of wisdom and knowledge
hidden."
Now henceforward he is hastening and in pangs to
enter upon the doctrine, neither accusing them,
nor clearing them of accusation. "I strive,"
he saith. To what end? That they may be knit
together. What he means is something like
this; that they may stand firm in the faith.
He doth not however so express himself; but
extenuates the matter of accusation. That is,
that they may be united with love, not with
necessity nor with force. For as I have said,
he always avoids offending, by leaving it to
themselves; and therefore "striving," because
I wish it to be with love, and willingly. For
I do not wish it to be with the lips merely,
nor merely that they shall be brought together,
but "that their hearts may be comforted."
"Being knit together in love unto all riches of
the full assurance of understanding." That
is, that they may doubt about nothing, that
they may be fully assured in all things. But I
meant full assurance which is by faith, for
there is a full assurance which cometh by
arguments, but that is worthy of no
consideration. I know, he saith, that ye
believe, but I would have you fully assured:
not "unto riches" only, but "unto all
riches"; that your full assurance may be
intense, as well as in all things. And observe
the wisdom of this blessed one. He said not,
"Ye do ill that ye are not fully assured,"
nor accused them; but, ye know not how desirous
I am that ye may be fully assured, and not
merely so, but with understanding. For seeing
he spoke of faith; suppose not, he saith, that
I meant barely and unprofitably, but with
understanding and love. "That they may know
the mystery of God the Father and of
Christ." So that this is the mystery of
God, the being brought unto Him by the Son.
"And of Christ, in whom are hid all the
treasures of wisdom and knowledge." But if
they are in Him, then wisely also no doubt He
came at this time. Wherefore then do some
foolish persons object to Him, "See how He
discourseth with the simpler sort." "In whom
are all the treasures." He himself knows all
things. "Hid," for think not in truth that
ye already have all; they are hidden also even
from Angels, not, from you only; so that you
ought to ask all things from Him. He himself
giveth wisdom and knowledge. Now by saying,
"treasures," he shows their largeness, by
"All," that He is ignorant of nothing, by
"hid," that He alone knoweth.
Ver. 4. "This I say, that no one may
delude you with persuasiveness of speech."
Seest thou that he saith, I have therefore
said this, that ye may not seek it from men.
"Delude you," he saith, "with
persuasiveness of speech." For what if any
doth speak, and speak persuasively?
Ver. 5. "For though I am absent in the
flesh, yet am I with you in the spirit."
The direct thing to have said here was, "even
though I be absent in the flesh, yet,
nevertheless, I know the deceivers"; but
instead he has ended with praise, "Joying and
beholding your order, and the steadfastness of
your faith in Christ." "Your order," he
means, your good order. "And the
steadfastness of your faith in Christ." This
is still more in the way of encomium. And he
said not "faith," but steadfastness, as to
soldiers standing in good order and firmly. Now
that which is steadfast, neither deceit nor
trial can shake asunder. Not only, he saith,
have ye not fallen, but no one hath so much as
thrown you into disorder. He hath set himself
over them, that they may fear him as though
present; for thus is order preserved. From
solidity follows compactedness, for you will
then produce solidity, when having brought many
things together, you shall cement them
compactedly and inseparably; thus a solidity is
produced, as in the case of a wall. But this
is the peculiar work of love; for those who were
by themselves, when it hath closely cemented and
knit them together, it renders solid. And
faith, again, doeth the same thing; when it
allows not reasonings to intrude themselves.
For as reasonings divide, and shake loose, so
faith causes solidity and compactness.
For seeing God hath bestowed upon us benefits
surpassing man's reasoning, suitably enough He
hath brought in faith. It is not possible to be
steadfast, when demanding reasons. For behold
all our lofty doctrines, how destitute they are
of reasonings, and dependent upon faith alone.
God is not anywhere, and is everywhere. What
hath less reason in it than this? Each by
itself is full of difficulty. For, indeed,
He is not in place; nor is there any place in
which He is. He was not made, He made not
Himself, He never began to be. What
reasoning will receive this, if there be not
faith? Does it not seem to be utterly
ridiculous, and more endless than a riddle?
Now that He hath no beginning, and is
uncreate, and uncircumscribed, and infinite,
is, as we have said, a manifest difficulty;
but let us consider His incorporealness,
whether we can search out this by reasoning.
God is incorporeal. What is incorporeal? A
bare word, and no more, for the apprehension
has received nothing, has impressed nothing upon
itself; for if it does so impress, it comes to
nature, and what constitutes body. So that the
mouth speaks indeed, but the understanding knows
not what it speaks, save one thing only, that
it is not body, this is all it knows. And why
do I speak of God? In the case of the soul,
which is created, inclosed, circumscribed,
what is incorporealness? say! show! Thou
canst not. Is it air? But air is body, even
though it be not compact, and it is plain from
many proofs that it is a yielding body. Fire is
body, whilst the energy of the soul is
bodiless. Wherefore? Since it penetrateth
everywhere. If it is not itself body, then
that which is incorporeal exists in place,
therefore it is circumscribed; and that which is
circumscribed has figure; and figures are
linear, and lines belong to bodies. Again,
that which is without figure, what conception
does it admit? It has no figure, no form, no
outline. Seest thou how the understanding
becomes dizzy?
Again, That Nature [viz. God's] is not
susceptible of evil. But He is also good of
His own will; it is therefore susceptible.
But one may not so say, far be it! Again,
was He brought into being, willing it, or not
willing it? But neither may one say this.
Again, circumscribes He the world, or no?
If He circumscribes it not, He is Himself
circumscribed, but if He circumscribes it, He
is infinite in His nature. Again,
circumscribes He Himself? If He
circumscribes Himself, then He is not without
beginning to Himself, but to us; therefore He
is not in His nature withOUt beginning.
Everywhere one must grant contradictories.
Seest thou how great the darkness is; and how
everywhere there is need of faith. This it is,
that is solid. But, if you will, let us come
to things which are less than these. That
substance hath an operation. And what in His
case is operation? Is it a certain motion?
Then He is not immutable: for that which is
moved, is not immutable: for, from being
motionless it becomes in motion. But
nevertheless He is in motion, and never stands
still. But what kind of motion, tell me; for
amongst us there are seven kinds; down, up,
in, out, right, left, circular, or, if not
this, increase, decrease, generation,
destruction, alteration. But is His motion
none of these, but such as the mind is moved
with? No, nor this either. Far be it! for
in many things the mind is even absurdly moved.
Is to will, to operate, or not? If to will
is to operate, and He wills all men to be
good, and to be saved (1 Tim. ii. 4),
how comes it not to pass? But to will is one
thing, to operate, another. To will then is
not sufficient for operation. How then saith
the Scripture, "He hath done whatsoever He
willed"? (Ps. cxv. 3.) And again, the
leper saith unto Christ, "If Thou wilt,
Thou canst make me clean." (Matt. viii.
2.) For if this follows in company with the
will, what is to be said? Will ye that I
mention yet another thing? How were the things
that are, made out of things that are not? How
will they be resolved into nothing? What is
above the heaven? And again, what above that?
and what above that? and beyond that? and so on
to infinity. What is below the earth? Sea,
and beyond this, what? and beyond that again?
Nay; to the right, and to the left, is there
not the same difficulty?
But these indeed are things unseen. Will ye
that I lead the discourse to those which are
seen; those which have already happened? Tell
me, how did the beast contain Jonah in its
belly, without his perishing? Is it not void
of reason, and its motions without control?
How spared it the righteous man? How was it
that the heat did not suffocate him? How was it
that it putrefied him not? For if to be in the
deep only, is past contriving, to be both in
the creature's bowels, and in that heat, is
very far more unaccountable. If from within we
breathe the air, how did the respiration suffice
for two animals? And how did it also vomit him
forth unharmed? And how too did he speak? And
how too was he self-possessed, and prayed?
Are not these things incredible? If we test
them by reasonings, they are incredible, if by
faith, they are exceeding credible.
Shall I say something more than this? The
wheat in the earth's bosom decays, and rises
again. Behold marvels, opposite, and each
surpassing the other; marvelous is the not
becoming corrupted, marvelous, after becoming
so, is the rising again. Where are they that
make sport of such things, and disbelieve the
Resurrection and say, This bone how shall it
be cemented to that? and introduce such like
silly tales. Tell me, how did Elias ascend in
a chariot of fire? Fire is wont to burn, not
to carry aloft. How lives he so long a time?
In what place is he? Why was this done?
Whither was Enoch translated? Lives he on
like food with us? and what is it hinders him
from being here? Nay, but does he not eat?
And wherefore was he translated? Behold how
God schooleth us by little and little. He
translated Enoch; no very great thing that.
This instructed us for the taking up of Elias.
He shut in Noe into the ark (Gen. vii.
7); nor is this either any very great thing.
This instructed us for the shutting up of the
prophet within the whale. Thus even the things
of old stood in need of forerunners and types.
For as in a ladder the first step sends on to
the second, and from the first it is not
possible to step to the fourth, and this sends
one on to that, that that may be the way to the
next; and as it is not possible either to get to
the second before the first; so also is it
here.
And observe the signs of signs, and thou wilt
discern this in the ladder which Jacob saw.
"Above," it is said, "the Lord stood
fast, and underneath Angels were ascending and
descending." (Gen. xxviii. 13.) It was
prophesied that the Father hath a Son; it was
necessary this should be believed. Whence
wouldest thou that I show thee the signs of
this? From above, downward? From beneath,
upward? Because He begetteth without passion,
for this reason did she that was barren first
bear. Let us rather go higher. It was
necessary to be believed, that He begat of
Himself. What then? The thing happens
obscurely indeed, as in type and shadow, but
still it doth happen, and as it goes on it
becomes somehow clearer. A woman is formed out
of man alone, and he remains whole and entire.
Again, it was necessary there should be some
sure sign of the Conception of a Virgin. So
the barren beareth, not once only, but a second
time and a third, and many times. Of His
birth then of a Virgin, the barren is a type,
and she sends the mind forward to faith.
Again, this was a type of God being able to
beget alone. For if man is the chief agent,
and birth takes place without him, in a more
excellent way, much rather, is One begotten of
the Chiefest Agent. There is still another
generation, which is a type of the Truth. I
mean, ours by the Spirit. Of this again the
barren a type, the fact that it is not of blood
(John i. 13); this pertains to the
generation above. The one--as also the
types--shows that the generation is to be
without passion; the other, that it could
proceed from one above.
Christ is above, ruling over all things: it
was necessary this should be believed. The same
takes place in the earth with respect to man.
"Let Us make man after Our image and
likeness" (Gen. i. 26), for dominion of
all the brutes. Thus He instructed us, not by
words, but by actions. Paradise showed the
separateness of his nature, and that man was the
best thing of all. Christ was to rise again;
see now how many sure signs there were; Enoch,
Elias, Jonas, the fiery furnace, the case of
Noah, baptism, the seeds, the plants, our
own generation, that of all animals. For since
on this everything was at stake, it, more than
any other, had abundance of types.
That the Universe is not without a Providence
we may conjecture from things amongst ourselves,
for nothing will continue to exist, if not
provided for; but even herds, and all other
things stand in need of governance. And that
the Universe was not made by chance, Hell is a
proof, and so was the deluge in Noah's day,
the fire, the overwhelming of the Egyptians in
the sea, the things which happened in the
wilderness.
It was necessary too that many things should
prepare the way for Baptism; yea, thousands of
things; those, for instance, in the Old
Testament, those in the Pool, the cleansing
of him that was not sound in health, the deluge
itself, and all the things that have been done
in water, the baptism of John.
It was necessary to be believed that God giveth
up His Son; a man did this by anticipation,
Abraham the Patriarch. Types then of all
these things, if we are so inclined, we shall
find by searching in the Scriptures. But let
us not be weary, but attune ourselves by these
things. Let us hold the faith steadfastly, and
show forth strictness of life: that having
through all things returned thanks to God, we
may be counted worthy of the good things promised
to them that love Him, through the grace and
lovingkindness of our Lord Jesus Christ, with
whom,
|
|