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COLOSSIANS I. 21, 22.
"And you, being in time past, enemies and
alienated in your mind, in your evil works, yet
now hath He reconciled in the body of His flesh
through death, to present you holy and without
blemish and unreprovable before Him."
Here he goes to show that He reconciled those
even who were unworthy of reconciliation. For
by the saying that they were under the power of
darkness, he shows the calamity in which they
were. (v. 13.) But lest, on hearing of"
the power of darkness," thou shouldest consider
it Necessity, he adds, "And you that were
alienated," so that though it appear to be the
same thing that he says, yet it is not so; for
it is not the same thing to deliver out of the
evils him that through necessity came to suffer,
and him that of his own will endures. For the
former indeed is worthy to be pitied, but the
latter hated. But nevertheless, he saith, you
that are not against your wills, nor from
compulsion, but with your wills, and wishes,
sprang away from Him, and are unworthy of it,
He hath reconciled. And seeing he had made
mention of the "things in the heavens," he
shows, that all the enmity had its origin from
hence, not thence. For they indeed were long
ago desirous, and God also, but ye were not
willing.
And throughout he is showing that the Angels
had no power in the successive times, forasmuch
as men continued enemies; they could neither
persuade them, nor, if persuaded, could they
deliver them from the devil. For neither would
persuading them be any gain, except he that held
them were bound; nor would binding him have been
of any service, except they whom he detained
were willing to return. But both of these were
needed, and they could do neither of them, but
Christ did both. So that even more marvelous
than loosing death, is the persuading them.
For the former was wholly of Himself, and the
power lay wholly in Himself, but of the
latter, not in Himself alone, but in us also;
but we accomplish those things more easily of
which the power lies in ourselves. Therefore,
as being the greater, he puts it last. And he
said not simply "were at enmity," but "were
alienated," which denotes great enmity, nor
yet "alienated" [only], but without any
expectation even of returning. "And enemies in
your mind," he says; then the alienation had
not proceeded so far as purpose only--but
what? "in your wicked works" also. Ye were
both enemies, he saith, and ye did the works of
enemies.
"Yet now hath He reconciled in the body of
His flesh through death to present you holy and
without blemish and unreprovable before Him."
Again he lays down also the manner of the
reconciliation, that it was "in the Body,"
not by being merely beaten, nor scourged, nor
sold, but even by dying a death the most
shameful. Again he makes mention of the
Cross, and again lays down another benefit.
For He did not only "deliver," but, as be
says above, "Who made us meet" (ver.
12), to the same he alludes here also.
"Through" His "death," he says, "to
present you holy and without blemish and
unreprovable before Him." For truly, He
hath not only delivered from sins, but hath also
placed amongst the approved. For, not that He
might deliver us from evils only, did He suffer
so great things, but that also we might obtain
the first rewards; as if one should not only
free a condemned criminal from his punishment,
but also advance him to honor. And he hath
ranked you with those who have not sinned, yea
rather not with those who have done no sin only,
but even with those who have wrought the greatest
righteousness; and, what is truly a great
thing, hath given the holiness which is before
Him, and the being unreprovable. Now an
advance upon unblamable is unreprovable, when we
have done nothing either to be condemned for, or
charged with. But, since he ascribed the whole
to Him, because through His death He achieved
these things; "what then, says one, is it to
us? we need nothing." Therefore he added,
Ver. 23. "If so be that ye continue in the
faith grounded and steadfast, and not moved away
from the hope of the Gospel."
Here he strikes a blow at their listlessness.
And he said not simply "continue," for it is
possible to continue wavering, and vacillating;
it is possible to stand, and continue, though
turned this way and that. "If so be that ye
continue," he saith, "grounded and
steadfast, and not moved away." Wonderful!
What a forcible metaphor he uses; he says not
only not tossed to and fro, but not even moved.
And observe, he lays down so far nothing
burdensome, nor toilsome, but faith and hope;
that is, if ye continue believing, that the
hope of the things to come is true. For this
indeed is possible; but, as regards virtuous
living, it is not possible to avoid being shaken
about, though it be but a little; so (what he
enjoins) is not grievous.
"From the hope," he saith, "of the
Gospel, which ye heard, which was preached in
all creation under heaven." But what is the
hope of the Gospel, except Christ? For He
Himself is our peace, that hath wrought all
these things: so that he who ascribes them to
others is "moved away": for he has lost all,
unless he believe in Christ. "Which ye
heard," he saith. And again he brings
themselves as witnesses, then the whole world.
He saith not, "which is being preached," but
hath already been believed and preached. As he
did also at the outset (ver. 6), being
desirous by the witness of the many to establish
these also. "Whereof I Paul was made a
minister." This also contributes to make it
credible; "I," saith he, "Paul a
minister." For great was his authority, as
being now everywhere celebrated, and the teacher
of the world.
Ver. 24. "Now I rejoice in my sufferings
for your sake, and fill up on my part that which
is lacking of the afflictions of Christ in my
flesh for His Body's sake, which is the
Church."
And what is the connection of this? It seems
indeed not to be connected, but it is even
closely so. And "minister," he says, that
is, bringing in nothing from myself, but
announcing what is from another. I so believe,
that I suffer even for His sake, and not
suffer only, but even rejoice in suffering,
looking unto the hope which is to come, and I
suffer not for myself, but for you. "And fill
up," he saith, "that which is lacking of the
afflictions of Christ in my flesh." It seems
indeed to be a great thing he has said; but it
is not of arrogancy, far be it, but even of
much tender love towards Christ; for he will
not have the sufferings to be his own, but
His, through desire of conciliating these
persons to Him. And what things I suffer, I
suffer, he saith, on His account: not to me,
therefore, express your gratitude, but to him,
for it is He Himself who suffers. Just as if
one, when sent to a person, should make request
to another, saying, I beseech thee, go for me
to this person, then the other should say, "it
is on his account I am doing it." So that He
is not ashamed to call these sufferings also his
own. For He did not only die for us, but even
after His death He is ready to be afflicted for
your sakes. He is eagerly and vehemently set
upon showing that He is even now exposed to
peril in His own Body for the Church's sake,
and he aims at this point, namely, ye are not
brought unto God by us, but by Him, even
though. we do these things, for we have not
undertaken a work of our own, but His. And it
is the same as if there were a band which had its
allotted leader to protect it, and it should
stand in battle, and then when he was gone, his
lieutenant should succeed to his wounds until the
battle were brought to a close.
Next, that for His sake also he doeth these
things, hearken: "For His Body's sake,"
he saith, assuredly meaning to say this: "I
pleasure not you, but Christ: for what things
He should have suffered, I suffer instead of
Him." See how many things he establishes.
Great, he shows, is the claim upon their
love. As in his second Epistle to the
Corinthians, he wrote, saying, "he committed
unto us the ministry of reconciliation" (2
Cor. v. 20); and again, "We are
ambassadors on behalf of Christ; as though God
were entreating by us." So also here he
saith, "For his sake I suffer," that he may
the more draw them to Him. That is, though
He who is your debtor is gone away, yet I
repay. For, on this account he also said,
"that which is lacking," to show that not even
yet does he consider Him to have suffered all.
"For your sake," he saith, and even after
His death He suffers; seeing that still there
remains a deficiency. The same thing he doeth
in another way in the Epistle to the Romans,
saying, "Who also maketh intercession for us"
(Rom. viii. 34), showing that He was not
satisfied with His death alone, but even
afterwards He doeth countless things.
He does not then say this to exalt himself, but
through a desire to show that Christ is even yet
caring for them. And he shows what he says to
be credible, by adding, "for His Body's
sake." For that so it is, and that there is
no unlikelihood in it, is plain from these
things being done for His body's sake. Look
how He hath knitted us unto Himself. Why then
introduce Angels between? "Whereof I was
made," he saith, "a minister." Why
introduce Angels besides? "I am a
minister." Then he shows that he had himself
done nothing, albeit he is a minister. "Of
which I was made," saith he, "a minister,
according to the dispensation of God which is
given me to you ward, to fulfill the word of
God." "The dispensation." Either he
means, He so willed that after His own
departure we should succeed to the dispensation,
in order that ye might not feel as deserted,
(for it is Himself that suffers, Himself that
is ambassador;) or he means this, namely, me
who was more than all a persecutor, for this end
He permitted to persecute, that in my preaching
I might gain belief; or by "dispensation" he
means, that He required not deeds, nor
actions, nor good works, but faith and
baptism. For ye would not otherwise have
received the word. "For you," he saith,
"to fulfill the word of God." He speaks of
the Gentiles, showing that they were yet
wavering, by the expression, "fulfill." For
that the cast-away Gentiles should have been
able to receive such lofty doctrines was not of
Paul, but of the dispensation of God; "for
I never could have had the power," he saith.
Having shown that which is greater, that his
sufferings are Christ's, he next subjoins what
is more evident, that this also is of God,
"to fulfill His word in you." And he shows
here covertly, that this too is of
dispensation, that it is spoken to you now,
when ye are able to hear it, and cometh not of
neglect, but to the end ye may receive it. For
God doeth not all things on a sudden, but useth
condescension because of His plenteous love
toward man. And this is the reason why Christ
came at this time, and not of old. And He
shows in the Gospel, that for this reason He
sent the servants first, that they might not
proceed to kill the Son. For if they did not
reverence the Son, even when He came after the
servants, much less would they had He come
sooner; if they gave no heed to the lesser
commandments, how would they to the greater?
What then, doth one object? Are there not
Jews even now, and Greeks who are in a very
imperfect condition? This, however, is an
excess of listlessness. For after so long a
time, after such great instructions, still to
continue imperfect, is a proof of great
stupidity.
When then the Greeks say, why did Christ come
at this time? let us not allow them so to
speak, but let us ask them, whether He did not
succeed? For as, if He had come at the very
first, and had not succeeded, the time would
not have been for us a sufficient excusation,
so, seeing He hath succeeded, we cannot with
justice be brought to account on the score of
"the time." For neither does any one demand
of a physician, who has removed the disease,
and restored one to health, to give an account
of his treatment, nor yet does any examine
closely a general who has gained a victory, why
at this time, and why in this place. For these
things it were in place to ask, had he not been
successful; but when he has been successful,
they must even be taken for granted. For, tell
me, whether is more worthy of credit, thy
reasoning and calumny, or the perfection of the
thing? Conquered He, or conquered He not?
show this. Prevailed He, or prevailed He
not? Accomplished He what He said, or no?
These are the articles of enquiry. Tell me,
I pray. Thou fully grantest that God is,
even though not Christ? I ask thee then; Is
God without beginning? Thou wilt say,
Certainly. Tell me then, why made He not men
myriads of years before? For they would have
lived through a longer time. They were now
losers by that time during which they were not.
Nay, they were not losers; but how, He who
made them alone knows. Again, I ask thee,
why did He not make all men at once? But his
soul, whoever was first made, hath so many
years of existence, of which that one is
deprived which is not yet created. Wherefore
made He the one to be brought first into this
world, and the other afterwards?
Although these things are really fit subjects
for enquiry: yet not for a meddling curiosity:
for this is not for enquiry at all. For I will
tell you the reason I spoke of. For suppose
human nature as being some one continued life,
and that in the first times our race was in the
position of boyhood; in those that succeeded,
of manhood; and in these that are near extreme
age, of an old man. Now when the soul is at
its perfection, when the limbs of the body are
unstrung, and our war is over, we are then
brought to philosophy. On the contrary, one
may say, we teach boys whilst young. Yes, but
not the great doctrines, but rhetoric, and
expertness with language; and the other when
they are come to ripeness of age. See God also
doing the same with the Jews. For just as
though the Jews had been little children, he
placed Moses over them as a schoolmaster, and
like little children he managed these things for
them through shadowy representations, as we
teach letters. "For the law had a shadow of
the good things to come, and not the very image
of the things." (Heb. x. 1.) As we both
buy cakes for children and give them pieces of
money, requiring of them one thing only, that
for the present they would go to school; so also
God at that time gave them both wealth and
luxury, purchasing from them by this His great
indulgence one only thing, that they would
listen to Moses. Therefore He delivered them
over to a schoolmaster, that they might not
despise Himself as a tender, loving Father.
See then that they feared him only; for they
said not, Where is God? but, Where is
Moses? and his very presence was fearful. So
when they did amiss, observe how he punished
them. For God indeed was desirous of casting
them off; but he would not permit Him. Or
rather the whole was of God; just as when a
Father threatens whilst a schoolmaster entreats
Him, and says, "Forgive them, I pray, on
my account, and henceforward I undertake for
them." In this way was the wilderness a
school. And as children who have been a long
while at school are desirous of quitting it, so
also were they at that time continually desiring
Egypt, and weeping, saying, "We are lost,
we are wholly consumed, we are utterly
undone." (Ex. xvi. 3.) And Moses broke
their tablet, having written for them, as it
were, certain words (Ex. xxxii. 19);
just as a schoolmaster would do, who having
taken up the writing tablet, and found it badly
written, throws away the tablet itself,
desiring to show great anger; and if he have
broken it, the father is not angry. For he
indeed was busy writing, but they not attending
to him, but turning themselves other ways, were
committing disorder. And as in school, they
strike each other, so also, on that occasion,
he bade them strike and slay each other. And
again, having given them as it were lessons to
learn, then asking for them, and finding they
had not learnt them, he would punish them. For
instance. What writings were those that denoted
the power of God? The events in Egypt?
Yes, saith one, but these writings represented
the plagues, that He punishes His enemies.
And to them it was a school. For what else was
the punishment of your enemies but your benefit?
And in other respects too, He benefited you.
And it was the same as if one should say he knew
his letters, but when asked up and down, should
be at fault, and be beaten. So they also said
indeed that they knew the power of God, but
when asked their knowledge up and down, they
could not give it, and therefore were beaten.
Hast thou seen water? Thou oughtest to be
reminded of the water in Egypt. For He that
of water made blood, will be also of power to do
this. As we also say often to the children,
"when in a book thou seest the letter A,
remember that thou hadst it in thy tablet."
Hast thou seen famine? Remember that it was
He that destroyed the crops! Hast thou seen
wars? Remember the drowning! Hast thou seen
that they are mighty who inhabit the land? But
not mightier than the Egyptians. He who took
thee out of the midst of them, will He not much
more save thee when out? But they knew not how
to answer their letters out of order, and
therefore they were beaten. "They ate," and
drank, "and kicked." (Deut. xxxii.
15.) When fed with their manna they ought
not to have asked for luxury, seeing they had
known the evils which proceed from it. And they
acted precisely as if a free child, when sent to
school, should ask to be reckoned with the
slaves, and to wait on them,--so did these
also in seeking Egypt--and when receiving all
needful sustenance, and such as becomes a free
person, and sitting at his father's table,
should have a longing for the ill-savored and
noisy one of the servants. And they said to
Moses, "Yea, Lord, all that thou hast
spoken will we do, and be obedient." (Ex.
xxiv. 7.) And as it happens in the case of
desperately bad children, that when the father
would put them to death? the schoolmaster
perseveringly entreats for them, the same was
the case at that time also.
Why have we said these things? Because we
differ in nothing from children. Wilt thou hear
their doctrines also, that they are those of
children? "Eye for eye," it is said, "and
tooth for tooth." (Lev. xxiv. 20.) For
nothing is so eager to revenge as a childish
mind. For seeing it is a passion of
irrationality, and there is much irrationality,
and great lack of consideration in that age, no
wonder the child is tyrannized over by anger;
and so great is the tyranny, that ofttimes after
stumbling and getting up again, they will smite
their knee for passion, or overturn the
footstool, and so will allay their pain, and
quench their rage. In some such way as this did
God also deal with them, when He allowed them
to strike out "Eye for eye, and tooth for
tooth," and destroyed the Egyptians and the
Amalekites that had grieved them. And He
promised such things; as if to one who said,
"Father, such and such an one has beaten
me," the father should then reply, "Such and
such an one is a bad man, and let us hate
him." So also doth God say," I will be
their enemy that are thine enemies, and I will
hate them that hate thee." (Ex. xxiii.
22.) And again, when Balaam prayed, the
condescension which was used towards them was
childish. For as with children, when having
been frightened at anything not frightful, such
as either a lock of wool, or any other thing of
like sort, they are suddenly alarmed; that
their fear may not continue in them, we bring
the thing up to their hands, and make their
nurses show it them: so also did God; seeing
that the Prophet was a terror to them, he
turned the terror of him into confidence. And
as children who are under weaning have all manner
of things in little baskets, so also did He
give them everything, and dainties in
abundance. Still the child longs for the
breast; so did these also for Egypt and the
flesh that was there.
So that one would not be wrong in calling Moses
both a teacher, and a nursing-father, and a
conductor (Ex. xvi. 3; Num. xi. 4,
5); the man's wisdom was great. Howbeit it
is not the same thing to guide men who are
already philosophers, and to rule unreasoning
children. And, if you are inclined to hear yet
another particular; as the nurse says to the
child, When thou easest thyself, take up thy
garments, and for as long as thou sittest, so
also did Moses. (Deut. xxiii. 13.) For
all the passions are tyrannous in children (for
as yet they have not that which is to bridle
them), vainglory, desire, irrationality,
anger, envy; just as in children, so they
prevailed; they spat upon, they beat, Moses.
And as a child takes up a stone, and we all
exclaim, O do not throw it; so did they also
take up stones against their father; and he fled
from them. And as, if a father have any
ornament, the child, being fond of ornament,
asks him for it, in like manner, truly, did
the party of Dathan and Abiram act, when they
rebelled for the priesthood. (Num. xvi.)
And besides, they were of all people the most
envious, and little-minded, and in all
respects imperfect.
Ought then Christ, tell me, to have appeared
at that time, at that time to have given them
these teachings of true wisdom, when they were
raging with lust, when they were as horses mad
for the mare, when they were the slaves of
money, of the belly? Nay, He would but have
wasted his lessons of wisdom in discoursing with
those of no understanding; and they would have
neither learnt one thing nor the other. And as
he who teaches to read before he has taught the
alphabet, will never teach even so much as the
alphabet; so indeed would it then have been
also. But not so now, for by the grace of God
much forbearance, much virtue, hath been
planted everywhere. Let us give thanks then for
all things, and not be over curious. For it is
not we that know the due time, but He, The
Maker of the time, and The Creator of the
ages.
In everything then yield we to Him: for this
is to glorify God, not to demand of Him an
account of what He doeth. In this way too did
Abraham give glory to God; "And being fully
persuade," we read, "that what He had
promised, He was able to perform." (Rom.
iv. 21.) He did not ask about the future
even; but we scrutinize the account even of the
past. See how great folly, how great
ingratitude, is here. But let us for the
future have done, for no gain comes of it, but
much harm even; and let our minds be gratefully
disposed towards our Master, and let us send up
glory to God, that making for all things an
offering of thanksgiving, we may be counted
worthy of His lovingkindness, through the grace
and love toward man of His Only-begotten,
with whom,
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