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CHAPTER III. VERSES 8-11.
"Unto me, who am less than the least of all
saints, was this grace given, to preach unto
the Gentiles the unsearchable riches of
Christ; and to make all men see what is the
dispensation of the mystery, which from all ages
hath been hid in God, who created all things:
to the intent that now unto the principalities
and the powers in the heavenly places might be
made known through the Church the manifold
wisdom of God, according to the eternal
purpose, which He purposed in Christ Jesus
our Lord."
They who go to the physician's have not merely
to go there and nothing further; they have to
learn how to treat themselves, and to apply
remedies. And so with us then who come here,
we must not do this and nothing else, we must
learn our lesson, the surpassing lowliness of
Paul. What? when he was about to speak of the
vastness of the grace of God, hear what he
saith, "Unto me, who am less than the least
of all saints, was this grace given."
Lowliness indeed it was even to bewail his
former sins, although blotted out, and to make
mention of them, and to hold himself within his
true measure as where he calls himself "a
blasphemer, and a persecutor, and injurious;"
(1 Tim. i: 13.) yet nothing was equal to
this: for "formerly," saith he, such was
I; and again he calls himself, "one born out
of due time." (1 Cor. xv: 8.) But that
after so many great and good deeds and at that
time he should thus humble himself, and call
himself "less than the least of all," this is
indeed great and surpassing moderation. "To
one who am less than the least of all saints;
"he saith not, "than the Apostles." So
that that expression is less strong than this
before us. There his words are, "I am not
meet to be called an Apostle." (1 Cor.
xv: 9.) Here he says that he is even "less
than the least of all saints;" "to me,"
saith he, "who am less than the least of all
saints was this grace given." What grace?
"To preach unto the Gentiles the unsearchable
riches of Christ, and to make all men see what
is the dispensation of the mystery, which from
all ages hath been hid in God, who created all
things, to the intent that now unto the
principalities and the powers in the heavenly
places, might be made known through the Church
the manifold wisdom of God." True, to man it
was not revealed; and art thou enlightening
Angels and Archangels and Principalities and
Powers? I am, saith he. For it was "hid in
God," even "in God who created all
things." And dost thou venture to utter this?
I do, saith he. But whence hath this been
made manifest to the Angels? By the Church.
Again he saith, not merely the manifold
(poicilos) but the much-manifold
(polupoicilos>) wisdom, that is, "the
multiplied and varied." What then is this?
Did not Angels know it? No, nothing of it;
for if Principalities knew it not, much less
could Angels ever have known it. What then?
Did not even Archangels know it? No, nor
even they. But whence were they going to know
it? Who was to reveal it? When we were taught
it, then were they also by us. For hear what
the Angel saith to Joseph; "Thou shalt call
His Name Jesus, for it is He that shall save
His people from their sins." (Matt. i:
21.)
Paul himself was sent to the Gentiles, the
other Apostles to the Circumsion. So that the
more marvellous and astonishing commission was
given, saith he, "to me, who am less than the
least." And this too was of grace, that he
that was least should have the greatest things
entrusted to him; that he should be made the
herald of these tidings. For he that is made a
herald of the greater tidings, is in this way
great.
"To preach unto the Gentiles the unsearchable
riches of Christ."
If His "riches are unsearchable," and that
too after his appearing, much more is His
essence. If it is still a mystery, much more
was it before it was made known; for a mystery
he calls it on this. account, because neither
did the Angels know it, nor was it manifest to
any one else.
"And to make all men see,." saith he,
"what is the dispensation of the mystery which
from all ages hath been hid in God, who created
all things."
Angels knew only this, that "The Lord's
portion was His people." (Deut. xxxii:
8, 9.) And again it is said, "The
Prince of Persia withstood me." (Dan. x:
13.) So that it is nothing to be wondered at
that they were ignorant of this; for if they
were ignorant of the circumstances of the return
from the Captivity, much more would they be of
these things. For this is the gospel. "It is
He that shall save," it saith, "His
people." (Matt. i: 21.) Not a word
about the Gentiles. But what concerns the
Gentiles the Spirit revealeth. That they were
called indeed, the Angels knew, but that it
was to the same privileges as Israel, yea,
even to sit upon the throne of God, this, who
would ever have expected? who would ever have
believed?
"Which hath been hid," saith he, "in God.
"
This "dispensation," however, he more
clearly unfolds in the Epistle to the Romans.
"In God," he continues, "who created all
things by Jesus Christ." And he does well to
say "by Jesus Christ;" forasmuch as He who
created all things by Him, revealeth also this
by Him; for He hath made nothing without
Him; for "without Him," it is said, "was
not any thing made."
(John i: 30.)
In speaking of "principalities" and
"powers," he speaks both of those above and
those beneath.
"According to the eternal purpose." It hath
been now, he means, brought to pass, but not
now decreed, it had been planned beforehand from
the very first. "According to the eternal
purpose which He purposed in Christ Jesus our
Lord." That is, according to the eternal
foreknowledge; foreknowing the things to come,
i. e., he means the ages to come; for He
knew what was to be, and thus decreed it.
According to the purpose of the ages, of
those, perhaps, which He hath made by Christ
Jesus, because it was by Christ that every
thing was made.
Ver. 12. "In whom we have," saith he,
"boldness, and access in confidence through our
faith in him."
"Have access," not as prisoners, he says,
nor yet, as persons candidates for pardon, nor
as sinners; for, saith he, we have even
"boldness with confidence," that is,
accompanied with cheerful trust; arising from
what source? through our faith in Him."
Ver. 13. "Wherefore I ask that ye faint
not at my tribulations for you, which are your
glory."
How is it "for them?" How is it "their
glory?" It is because God so loved them, as
to give even the Son for them, and to afflict
His servants for them: for it was in order that
they might attain so many blessings, that Paul
was in prison. Surely this was from God's
exceeding love towards them: it is what God
also saith concerning the Prophets, "I have
slain them by the words of my mouth." (Hos.
vi: 5.) But how was it that they fainted,
when another was afflicted? He means, they
were troubled, were distressed. This also he
says when writing to the Thessalonians, "that
no man be moved by these afflictions." (1
Thes. iii: 3.) For not only ought we not
to grieve, but we ought even to rejoice. If ye
find consolation in the forewarning, we tell you
beforehand that here we have tribulation. And
why pray? Because thus hath the Lord ordered.
Ver. 14, 15. "For this cause I bow my
knees unto the Father from whom every family in
heaven and on earth is named."
He here shows the spirit of his prayer for
them. He does not say simply, "I pray,"
but manifests the supplication to be heartfelt,
by the "bowing of the knees."
"From whom every family."
That is, no longer, he means, reckoned,
according to the number of Angels, but
according to Him who hath created the tribes
both in heaven above and in earth beneath, not
as the Jewish.
Ver. 16, 17. "That He would grant you
according to the riches of His glory that ye may
be strengthened with power through His Spirit
in the inward man; that Christ may dwell in
your hearts through faith."
Mark with what insatiable earnestness he invokes
these blessings upon them, that they may not be
tossed about. But how shall this be effected?
By the "Holy Spirit in your inward man, that
Christ may dwell in your hearts through
faith." How again shall this be?
Vet. 18, 19. "To the end that ye being
rooted and grounded in love, may be strong to
apprehend with all the saints, what is the
breadth, and length, and height, and depth,
and to know the love of Christ which passeth
knowledge."
Thus is his prayer now again, the very same as
when he began. For what were his words in the
beginning? "That the God of our Lord Jesus
Christ, the Father of glory may give unto you
a Spirit of wisdom and revelation in the
knowledge of Him; having the eyes of your heart
enlightened, that ye may know what is the hope
of His calling, what the riches of the glory of
His inheritance in the saints; and what the
exceeding greatness of His power to us-ward who
believe." And now again he says the same.
"That ye may be strong to apprehend with all
the saints what is the breadth, and length, and
height, and depth;" i.e., to know perfectly
the mystery which hath been providentially
ordered in our behalf: "and the breadth, and
length, and height, and depth;" that is,
too, the immensity of the love of God, and how
it extends every where. And he outlines it by
the visible dimensions of solid bodies, pointing
as it were to a man. He comprehends the upper
and under and sides. I have thus spoken
indeed, he would say, yet is it not for any
words of mine to teach you these things; that
must be the work of the Holy Spirit. "By
His might," saith he, is it that ye must be
"strengthened" against the trials that await
you, and in order to remain unshaken; so that
there is no other way to be strengthened but by
the Holy Ghost, both on account of trials and
carnal reasonings.
But how doth Christ dwell in the hearts? Hear
what Christ Himself saith, "I and my Father
will come unto him, and make our abode with
him." (John xiv: 23.) He dwelleth in
those hearts that are faithful, in those that
are "rooted" in His love, those that remain
firm and unshaken.
"That ye may be" thoroughly "strong," saith
he; so that there is great strength needed.
"That ye may be filled unto all the fulness of
God."
What he means is this. Although the love of
Christ lies above the reach of all human
knowledge, yet shall ye know it, if ye shall
have Christ dwelling in you, yea, not only
shall know from Him this, but shall even "be
filled unto all the fulness of God;" meaning
by the "fulness of God," either the knowledge
how God is worshipped in the Father, the
Son, and the Holy Ghost, or else urging them
thus to use every effort, in order to be filled
with all virtue, of which God is full.
Ver. 20. "Now unto Him that is able to do
exceeding abundantly above all that we ask or
think, according to the power that worketh in
us."
That God hath done "abundantly above all that
we ask or think," is evident front what the
Apostle himself hath written. For I indeed,
saith he, pray, but He of Himself, even
without any prayer of mine, will do works
greater than all we ask, not simply
"greater," nor "abundantly greater," but
"exceeding abundantly." And this is evident
from "the power, that worketh in us:" for
neither did we ever ask these things, nor did we
expect them.
Ver. 21. "Unto Him be the glory," he
concludes, "in the Church and in Christ
Jesus, unto all generations forever and ever.
Amen."
Well does he close the discourse with prayer and
doxology; for right were it that He, who hath
bestowed upon us such vast gifts, should be
glorified and blessed, so that this is even a
proper part of our amazement at His mercies, to
give glory for the things advanced to us at
God's hands through Jesus Christ.
"The glory in the Church." Well might he
say this, forasmuch as the Church alone can
last on to eternity.
It seems necessary to state what are meant by
"families." (patriai) Here on earth,
indeed there are "families" that is races
sprung from one parent stock; but in heaven how
can this be, where none is born of another?
Surely then, by "families," he means either
the and orders of heavenly beings; as also we
find it written in Scripture, "the family of
Amattari:" (1 Sam. x: 21. See
Septuagint.) or else that it is from Him from
whom earthly fathers have their name of father.
However, he does not ask the whole of God,
but demands of them also faith and love, and not
simply love, but love "rooted and grounded,"
so that neither any blasts can shake it, nor any
thing else overturn it. He had said, that
"tribulations" are "glory," and if mine are
so to you, he would say, much more will your
own be: so that to be afflicted is no token of
men being forsaken, for He who hath wrought so
great things for us, never would do this.
Again, if in order to understand the love of
God, it was necessary for Paul to pray, and
there was need of the indwelling of the Holy
Spirit, who by following mere reasonings shall
understand the nature of Christ? And why is it
a difficult thing to learn that God loveth us?
Beloved, it is extremely difficult. For some
know not even this; wherefore, they even say,
numberless evils come to be in the world; and
others know not the extent of this love.
Nor, indeed, is Paul seeking to know its
extent, nor with any view to measure it; for
how could he? but only to understand this, that
it is transcendent, and great. And this very
thing, he says, he is able to show, even from
the knowledge which hath been vouchsafed to us.
However, what is higher than the being
"strengthened with might," in order to have
Christ within? Vast are the things we ask,
saith he, yet is He able to do above even
them, so that not only doth He love us, but
cloth so intensely. Be it our care therefore,
beloved, to understand the love of God. A
great thing indeed is this; nothing is so
beneficial to us, nothing so deeply touches us:
more availing this to convince our souls than the
fear of hell itself. Whence then shall we
understand it? Both from the sources now
mentioned, and from the things which happen
every day. For from what motive have these
things been done for us? from what necessity on
His part? None whatever. Over and over again
he lays down love as the cause. But the highest
degree of love is that where men receive a
benefit, without any prior service on their part
to call for it.
Moral. And let us then be followers of Him;
let us do good to our enemies, to them that hate
us, let us draw near to those who turn their
backs upon us.
This renders us like unto God. "For if ye
love them that love you," saith Christ,
"what reward have ye?" "Do not even the
Gentiles the same." (Matt. v:
46.) But what is a sure proof of love? To
love him that hates thee. I wish to give you
some example, (pardon me,) and since I find
it not among them that are spiritual, I shall
quote an instance from them that are without.
See ye not those lovers? How many insults are
wreaked upon them by their mistresses, how many
artifices practised, how many punishments
inflicted: yet they are enchained to them, they
burn for them, and love them better than their
own souls, passing whole nights before their
thresholds. From them let us take our example,
not indeed to love such as those,-women, I
mean, that are harlots; no, but thus to love
our enemies. For tell me, do not harlots treat
their lovers with greater insolence than all the
enemies in the world, and squander away their
substance, and cast insult in their face, and
impose upon them more servile tasks than upon
their own menials? And yet still they desist
not, though no one hath so great an enemy in any
one, as the lover in his mistress. Yea, this
beloved one disdains, and reviles, and
oftentimes maltreats him, and the more she is
loved, the more she scorns him. And what can
be more brutal than a spirit like this? Yet
notwithstanding he loves her still.
But possibly we shall find love like this in
spiritual characters also, not in those of our
day, (for it has "waxed cold,") (Matt.
xxiv: 12.) but in those great and glorious
men of old. Moses, the blessed Moses,
surpassed even those that love with human
passion. How, and in what way? First, he
gave up the court, and the luxury, and the
retinue, and the glory attending it, and chose
rather to be with the Israelites. Yet is this
not only what no one else would ever have done,
but would have even been ashamed, were another
to have discovered him, of being found to be a
kinsman of men, who were slaves and not only
slaves, but were looked upon as even execrable.
Yet was he not only not ashamed of his kindred,
but with all his spirit defended them, and threw
himself into dangers for their sake. (Acts.
vii: 24.) How? Seeing, it is said, one
doing an injury to one of them, he defended him
that suffered the injury, and slew him that
inflicted it. But this is not as yet for the
sake of enemies. Great indeed is this act of
itself, but not so great as what comes
afterwards. The next day, then, he saw the
same thing taking place, and when he saw him
whom he had defended doing his neighbor wrong,
he admonished him to desist from his
wrong-doing. But he said, with great
ingratitude, "Who made thee a ruler and a
judge over us?" (Acts. vii: 27.) Who
would not have taken fire at these words? Had
then the former act been that of passion and
frenzy, then would he have smitten and killed
this man also; for surely he on whose behalf it
was done, never would have informed against
him. But because they were brethren, it is
said, he spoke thus. When he [the Hebrew]
was being wronged, he uttered no such word
"Who made thee a ruler and a judge over us?"
"Wherefore saidst thou not this yesterday?"
Moses would say, "Thy injustice, and thy
cruelty, these make me a ruler and a judge."
But now, mark, how that some, in fact, say
as much even to God Himself. Whenever they
are wronged indeed, they would have Him a God
of vengeance, and complain of His long
suffering; but when themselves do wrong, not
for a moment.
However, what could be more bitter than words
like these? And yet notwithstanding, after
this, when he was sent to that ungrateful, to
that thankless race, he went, and shrunk not
back. Yea, and after those miracles, and
after the wonders wrought by his hand,
oftentimes they sought to stone him to death and
he escaped out of their bands. They kept
murmuring too incessantly, and yet still,
notwithstanding, so passionately did he love
them, as to say unto God, when they committed
that heinous sin, "Yet now if Thou wilt
forgive, forgive their sin; and if not, blot
even me also out of the book which Thou hast
written." (Ex. xxxii: 32.) Fain would
I perish, saith he, with them, rather than
without them be saved. Here, verily, is love
even to madness, verily, unbounded love. What
sayest thou, Moses? Art thou regardless of
Heaven? I am, saith he, for I love those
who have wronged me. Prayest thou to be blotted
out? Yea, saith he, what can I do, for it
is love? And what again after these things?
Hear what the Scripture saith elsewhere;
"And it went ill with Moses for their
sakes." (Ps. cvi: 32.) How often did
they wax wanton? How often did they reject both
himself and his brother? How often did they
seek to return back to Egypt? and yet after all
these things did he burn, yea, was beside
himself with love for them, and was ready to
suffer for their sakes.
Thus ought a man to love his enemies; by
lamentation, by unwearied endurance, by doing
everything, by showing all favor, to aim at
their salvation.
And what again, tell me, did Paul? did he
not ask even to be accursed in their stead?
(Rom. ix: 3.) But the great pattern we
must of necessity derive from the Lord, for
thus cloth He also Himself, where he saith,
"For He maketh His sun to rise on the evil
and the good." (Matt. v: 45.) adducing
the example from His Father; but we from
Christ Himself. He came unto them, in His
Incarnation, I mean, He became a servant for
their sakes, "He humbled Himself, He
emptied Himself, He took the form of a
servant." ( Phil. ii: 7, 8.) And when
He came unto them, He went not Himself aside
"into any way of the Gentiles," (Matt. x:
5.) and gave the same charge to His
disciples, and not only so, but "He went
about healing all manner of disease, and all
manner of sickness. (Matt. iv: 23.) And
what then? All the rest indeed were
astonished, and marvelled, and said,
"Whence, then, hath this man all these
things?" (Matt. xiii: 56.) But these,
the objects of His beneficence, these said,
"He hath a devil," (John x: 20.) and
"blasphemeth," (John x: 36.) and "is
mad," and is a "deceiver," (John vii:
12, and Matt. xxvii: 63.) Did he
therefore cast them away? No, in no wise, but
when He heard these sayings, He even yet more
signally bestowed His benefits upon them, and
went straightway to them that were about to
crucify Him, to the intent that He might but
only save them. And after He was crucified,
what were His words? "Father, forgive them,
for they know not what they do." (Luke
xxiii: 34.) Both cruelly treated before
this, and cruelly treated after this, even to
the very latest breath, for them He did every
thing, in their behalf He prayed. Yea, and
after the Cross itself, what did He not do for
their sakes? Did He not send Apostles? Did
He not work miracles? Did He not shake the
whole world?
Thus is it we ought to love our enemies, thus
to imitate Christ. Thus did Paul. Stoned,
suffering unnumbered cruelties, yet did he all
things for their good. Hear his own words.
"My heart's desire and my supplication to God
is for them that they may be saved." (Rom.
x: 1, 2.) And again; "For I bear them
witness that they have a zeal for God." And
again; "If thou, being a wild olive tree wast
grafted in, how much more shall these be grafted
into their own olive tree?" (Rom. xi:
24.) How tender, thinkest thou, must be
the affection from which these expressions
proceed, how vast the benevolence? it is
impossible to express it, impossible.
Thus is it we ought to love our enemies. This
is to love God, Who hath enjoined it, Who
hath given it as His law. To imitate Him is
to love our enemy. Consider it is not thine
enemy thou art benefiting, but thyself; thou
art not loving him, but art obeying God.
Knowing therefore these things, let us confirm
our love one to another, that we may perform
this duty perfectly, and attain those good
things that are promised in Christ Jesus our
Lord, with Whom to the Father, together with
the Holy Ghost, be glory, might, and honor,
now, and for ever and ever. Amen.
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