Galatians 6
Commentary from 27 fathers
Bear ye one another's burdens, and so fulfil the law of Christ.
ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ.
[Заⷱ҇ 214] Дрꙋ́гъ дрꙋ́га тѧгѡты̀ носи́те, и҆ та́кѡ и҆спо́лните зако́нъ хрⷭ҇то́въ.
The "law of Christ" means the law of love. The one who loves his neighbor fulfills the law. The love of neighbor is strongly commended even in the Old Testament. The apostle elsewhere says that it is by love that all the commands of the law are summed up. If so, then it is evident that even that Scripture which was given to the covenant people was the law of Christ, which, since it was not being fulfilled by fear, he came to fulfill by love. The same Scripture, therefore, and the same law is called the old covenant when it weighs down in slavery those who are grasping after earthly goods. It is called the new testament when it raises to freedom those who are ardently seeking the eternal good.
EPISTLE TO THE GALATIANS 58 [1B.6.2]However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me, will recount; and I shall again set before you the precepts themselves, as it were in the germ. ... "If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Bear ye one another's burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not."
The Instructor Book 3I Exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that "thou mayest fulfil the law of Christ."
Epistle of Pseudo-Ignatius to Hero, a Deacon of AntiochBear one another's burdens, and so you will fulfil the law of Christ.
That sin is a burden, the Psalmist too testifies, saying: "My iniquities are lifted up over my head; like a heavy burden they have weighed heavily upon me" (Ps. 37:5). And Zechariah saw iniquity, in the form of a woman, sitting upon a talent of lead (Zech. 5). This burden the Savior bore for us, teaching us by his own example what we ought to do. For he himself carries our iniquities and grieves for us (Isa. 53), and those who are weighed down by the burden of sins and of the Law he invites to the light burden of virtue, saying: "My yoke is sweet, and my burden light" (Matt. 11:30). Whoever, therefore, does not despair of a brother's salvation, but stretches out his hand to him as he pleads, and, as far as lies in him, weeps with the one who weeps, is weak with the weak, and judges the sins of others to be his own, he through love fulfils the law of Christ. What is the law of Christ? "This is my commandment, that you love one another" (John 13:34). What is the law of the Son of God? "Love one another, as I also have loved you". How did the Son of God love us? "There is no greater love than this, that someone lay down his life for his friends" (John 15:13). Whoever has no clemency, and has not put on the bowels of mercy and of tears, though he be spiritual, will not fulfil the law of Christ. But let us also join this passage with what went before. For we follow a twofold understanding. If anyone is weak in the faith, and is still nourished on the milk of infancy, and cannot so quickly pass from the observance of the Law to the spiritual mysteries, you who are stronger, bear his burdens, so that the brother for whom Christ died may not perish through your knowledge. He also bears a brother's need who helps a poor man weighed down by the burden of want, and makes himself friends of the mammon of iniquity (Luke 16); and him Christ addresses after the resurrection: "Come to me, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink" (Matt. 25:34, 35). In accordance with this sense Paul also, teaching Timothy in another Epistle, added: "Command the rich of this age not to be high-minded" (that is to say, "not to be proud"), "nor to hope in the uncertainty of riches, but in God, who furnishes all things abundantly for enjoyment; to do good, to be rich in good works, to give readily, to share, to lay up for themselves a good foundation for the future, that they may lay hold of the true life" (1 Tim. 6:17-19). Whoever has laid hold of the true life, that is, of him who says: "I am the life" (John 14:6), has fulfilled the law of Christ, which tends toward life.
Commentary on Galatians"Bear ye one another's burdens."
It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.
"And so fulfil the law of Christ."
He says not "fulfil," but, "complete;" that is, make it up all of you in common, by the things wherein ye bear with one another. For example, this man is irascible, thou art dull-tempered; bear therefore with his vehemence that he in turn may bear with thy sluggishness; and thus neither will he transgress, being supported by thee, nor wilt thou offend in the points where thy defects lie, because of thy brother's forbearing with thee. So do ye by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if ye do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all.
Homily on Galatians 6"Bear one another's burdens." Since there is no person without sin, he urges not to be demanding toward the sins of one's neighbor, as knowing that you too have sins, and that we must behave toward one another with mutual consideration.
— [PHOTIUS] For the law of Christ was therefore demonstrated through his works: for he indeed took up our sins and bore our diseases. (Isa. 53:4-5; Matt. 8:17) And the excess, that he also accepted the cross and death for us. [end of the Photius excerpt] —
— [OECUMENIUS] Or that to bear one another's burdens and weaknesses is thereby the fulfilling of the law of Christ, insofar as it is done out of love. Love is the fulfillment of the divine law. (Rom. 13:10) [end of the excerpt by Oecumenius] —
Commentary on GalatiansBy "burdens" he means the needs of the body. So to the extent that anyone is richer in resources, he is called to bear the poor person's burden and relieve poverty by his abundance.
COMMENTARY ON ROMANS 10.6The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, but the favour of a compendious acceptance; the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, "Bear ye one another's burdens, and so fulfill the law of Christ," since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, "Thou shalt love thy neighbour as thyself" (which, in fact, underlies the injunction, "Bear ye one another's burdens"), is really "the law of Christ," though literally the law of the Creator.
Against Marcion Book VThis means: "You have one deficiency but not another. The neighbor's case is the opposite. He has another deficit but not the one you have. You must bear his and he yours. For thus is the law of love fulfilled." By "the law of Christ" he means love, for he himself said, "I give you a new commandment, to love one another."
EPISTLE TO THE GALATIANS 6.2Since, being human, it is impossible to be sinless, he urges not to judge the sins of one's neighbor harshly, but to bear with them, so that afterward another may also bear with his sins.
He did not say: πληρώσατε, but: αναπληρώσατε, that is, fulfill all things together communally, mutually helping one another. For example, let the quick-tempered help the slow, and let the slow restrain his ardent impulses, and thus the former will not sin with the assistance of the latter, and the latter will not sin with the assistance of the former. In this way, extending hands to one another, fulfill the law of Christ through mutual help, each one by his assistance to his neighbor making up for what the other lacks. Indeed, the duty of love requires bearing one another's burdens, because in love is contained the fulfillment of Christ's commandments.
Commentary on GalatiansBut how they ought to act towards equals he shows when he says, "Bear ye one another's burdens". Here he admonishes them to support one another, saying, "Bear ye one another's burdens." And this is to be done in three ways. In one way by patiently enduring the bodily or spiritual defects of another: "We that are stronger ought to bear the infirmities of the weak" (Rom 15:1). In a second way by coming to one another's aid in their needs: "Communicating to the necessities of the saints" (Rom 12:13). In a third way by making satisfaction through prayers and works for the punishment one has incurred: "A brother that is helped by his brother is like a strong city" (Prov 18:19). Now the reason for this admonition is the fulfillment of the law of Christ. But this is charity: "The fulfillment of the law is love" (Rom 13:10). Hence he says: "and you shall fulfil the law of Christ", i.e., charity.
There are three reasons why charity is specifically linked with the law of Christ. First, because by it the New Law is distinguished from the Old; for the former is a law of fear, but the latter of love. Hence Augustine says: "Fear and love is the slight difference between the Old Law and the New." Secondly, because Christ expressly promulgated His law in terms of charity: "By this shall all men know that you are my disciples, if you have love one for another" (Jn 13:35); again: "A new commandment I give unto you: that you love one another, as I have loved you" (v. 34). Thirdly, because Christ fulfilled it and left us an example how to fulfill it; for he bore our sins out of charity: "Surely he hath borne our infirmities" (Is 53:4); "Who his own self bore our sins in his body upon the tree, that we, being dead to sins, should live to justice" (1 Pet 2:24); "He himself shall carry them that are with young" (Is 40:11). Thus, then, ought we to carry one another's burdens out of charity, that so we may fulfill the law of Christ.
Commentary on GalatiansFor if a man think himself to be something, when he is nothing, he deceiveth himself.
εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὤν, ἑαυτὸν φρεναπατᾷ.
А҆́ще бо кто̀ мни́тъ себѐ бы́ти что̀, ничто́же сы́й, ᲂу҆мо́мъ льсти́тъ себѐ.
It is true, and no one is unaware of it, that if we consider honestly our acts and thoughts we find ourselves superior to no one and cannot easily pass judgment on another. For the person who is puffed up as if he were something special is misled, since he does not know that humility becomes a means of growth. For he does not have before his eyes the words and deeds of the Savior, who, though he be Lord of all, humbled himself so as to give us a pattern that we might follow should we wish to grow. If we were to exalt ourselves, we would stumble as a result of the ignorance of a heart elated by the hope of presuming to be more worthy of praise.
EPISTLE TO THE GALATIANS 6.4.1For the foolish woman believed him who promised, but who was deceiving: "You shall be as gods, knowing good and evil." Had he not already first deceived himself, he who had persuaded himself that he would be like the Most High? For he who thinks himself to be something, when he is nothing, deceives himself.
Sermons on the Song of Songs, Sermon 69No one arrives at full knowledge of God except through true and right knowledge of oneself; nor does he rightly know himself who does not attend to his own nothingness; for he who thinks himself to be something, when he is nothing, deceives himself, as the Apostle says in the last chapter of Galatians; but to know one's own nothingness is to humble oneself: therefore humility is the gateway of wisdom.
Disputed Questions on Evangelical Perfection, Question 1For if anyone thinks himself to be something, when he is nothing, he leads himself astray.
If anyone will not carry the burdens of others, and, without mercy, is content with his own work and virtue alone, seeking not the things that are another's but the things that are his own, that is, a lover of himself alone and not also of God, he himself leads himself astray. Now this can be read and punctuated in two ways: either, "if anyone thinks himself to be something, when he is nothing"; or thus: "If anyone thinks himself to be something", so that we afterwards add, "when he is nothing, he leads himself astray". And this difference resounds more in the Greek than in the Latin. The sense of the first punctuation is this: He who thinks himself to be something, and is nothing, deceives himself. The second sense is loftier, and is the one that pleases us more: If anyone thinks himself to be something, in that he supposes himself to be something, and judges himself not by clemency toward his neighbor but by his own work and labor, content with his own virtue alone, that man by this very arrogance becomes nothing, and he himself deceives himself: which is better said in the Greek, φρεναπατᾷ, that is, he deceives his own mind; for which the Latin translator put "he leads himself astray" (se ipse seducit). And he deceives his own mind who supposes himself to be wise, and, according to Isaiah, is wise in himself and understanding in his own sight (Isa. 5). With reference to circumcision and the Law, the understanding of this passage is connected thus: He who is spiritual, and has no mercy toward his neighbor, despising the lowly because he himself is loftier, he himself deceives himself, not knowing that this is the law of the spirit, that we love one another.
Commentary on Galatians"For if a man thinketh himself to be something, when he is nothing, he deceiveth himself."
Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.
Homily on Galatians 6"For if anyone seems to himself to be something," that alone is nothing of what he appears to be. Therefore he is deceiving himself in nothing.
— [PHOTIUS] "he deceives his own mind." For if anyone were to approve his own work, and to examine himself exactly, he would have his boasting rather in himself and not against another; that is, he would have boasting against himself, or he would condemn himself, and not another: that is, seeing himself inferior and needy, he will accuse himself, and refrain from condemning others, since he will know that his conduct does not always observe the right way, but meanwhile even falls away from it. [end of the Photius excerpt] —
Commentary on GalatiansAgain he overthrows pride here, showing that the one who considers himself to be something is nothing, and by this very opinion proves his own nothingness, and deceives not anyone else, but himself.
Commentary on GalatiansThe obstacle to fulfilling the above admonition is pride. And to exclude this he says, "For if any man think himself to be something, whereas he is nothing, he deceiveth himself."
He says therefore: Do as I say. But it sometimes happens that one does not carry another's burdens, because he prefers himself to others. Hence such a one said in Luke (18:11): "I am not as the rest of men, extortioners, unjust, adulterers." Therefore he says, "For if any man think himself to be something," i.e., through pride judge in his own mind that he is greater in comparison to a sinner, "whereas he is nothing of himself", because whatever we are is from the grace of God, according to the saying of the Apostle: "But by the grace of God I am what I am" (1 Cor 15:10), anyone, I say, who acts thus "deceiveth himself", i.e., cuts himself off from the truth: "All nations are before him as if they had no being at all" (Is 40:17); "When you have done all these things that are commanded you, say: We are unprofitable servants: we have done that which we ought to do" (Lk 17:10).
Commentary on GalatiansBut let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει καὶ οὐκ εἰς τὸν ἕτερον·
Дѣ́ло же своѐ да и҆скꙋша́етъ кі́йждо, и҆ тогда̀ въ себѣ̀ то́чїю хвале́нїе да и҆́мать, а҆ не во и҆нѣ́мъ:
A hermit said to a brother, 'Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, "Let him that thinks he stands take heed lest he fall" (1 Cor. 10:12); "let your speech be seasoned with salt" (Col. 4:6) and so you will be dependent upon Christ.'
The Desert Fathers, Sayings of the Early Christian MonksBut let every man prove his own work: and so he shall have glory in himself only, and not in another.
This is the sense: You who reckon yourself spiritual, and are stronger by reason of another's weakness, ought not to consider the feebleness of the one who lies fallen, but your own strength. For if another cannot pass perfectly from Judaism to Christianity, it does not follow that you are therefore a perfect Christian; but if your own conscience does not reproach you, you have glory in yourself and not in another. An athlete is not strong because he has defeated a weak man and overcome the feeble limbs of his opponent; but if he is sturdy, and glories in his own strength, not in the weakness of another. It can also be understood in another way: he who has the consciousness of a good work, and, considering himself, finds no fault with his own work, ought not to glory about this before another, and pour out his praise abroad, and share it with everyone, and seek a boast from the favor of men; but let him have glory in himself, and say: "But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world". He who seeks glory from another, to him the world has not been crucified, nor has he himself been crucified with Christ. For he has received his reward, what he was seeking from men.
Commentary on Galatians"But let each man prove his own work."
Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if thou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.
"And then shall he have his glorying in regard of himself alone and not of his neighbor."
This he says, not as laying down a rule, but in the way of concession; and his meaning is this: Boasting is senseless, but if thou wilt boast, boast not against thy neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of "not in regard of his neighbor," but becomes elated by examining himself by himself, will afterwards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, "let every man prove his own work," ...
Homily on Galatians 6"But let each person prove." Let each person examine his own deeds which he himself performed in life. For by doing this he will prepare himself for better things. Yet this is not the act of one who judges, but of one who humbles himself. For it is not fitting, he says, to boast; if anything, at least do not, he says, boast as the Pharisee did against your neighbor, but against yourself. (see Luke 18:9-14)
— [THEODORET] In another way. But if you wish to make a display of your dignity, he says, inspect your own life; and even if you find it blameless, boast of yourself according to your own standard, provided indeed that this is what you ought to do. [end of the excerpt by Theodoret] —
Commentary on GalatiansLet him examine, he says, his own actions carefully (for this is what the word "let him test" means), whether he has done something out of vainglory, or out of hypocrisy, or for some other human reason, and then let him not boast before another. But if he cannot restrain himself, let him boast before himself, that is, subjecting himself to his own judgment, let him consider today's deed better than yesterday's and take pride in a good deed. But the apostle says this by way of condescension, not as a matter of legislation, in order to gradually destroy vainglory of this kind. For having become accustomed not to boast, like the Pharisee, before his neighbors, he will soon cease to boast even before himself.
Commentary on GalatiansNow the way to avoid such a failing is to consider one's own defects, for it is because one considers the defects of others and not his own that he seems to himself to be something in comparison to others in whom he observes defects; and not considering his own, he has a feeling of pride. Hence he says, "But let every one prove", i.e., diligently examine, "his", i.e., his own, work, both inward and outward: "Let a man prove himself" (1 Cor 11:28), "and so in himself", i.e., in his own conscience, "he shall have glory", i.e., shall glory and rejoice—"For our glory is this, the testimony of our conscience" (2 Cor 1:12)—"and not in another", i.e., not in being praised by someone else. Or thus: "in himself", i.e., in things that are his own, "he will have glory", i.e., he will glory by considering himself; "and not in another", i.e., not by considering others: "Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me" (2 Cor 12:9). Or, "in himself", i.e., in God Who dwells in him, "he will glory," i.e., the glory will be His; "and not in any other" save in God: "He that glorieth, let him glory in the Lord" (2 Cor 10:17).
Commentary on GalatiansFor every man shall bear his own burden.
ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει.
кі́йждо бо своѐ бре́мѧ понесе́тъ.
Finally he wants it to be clear to those who are proud that nobody is incriminated for another's sin. So no one should be afraid to associate with a sinner or to aid him if he comes to him so that he may be of benefit to him.
EPISTLE TO THE GALATIANS 6.5For each one shall bear his own burden.
This seems to contradict what went before, where he says: "Bear one another's burdens": for if each one shall bear his own burden, one will not be able to bear another's burdens. But we must see that there he commanded that in this life we should support one another when we sin, and be a help to each other in the present age; here, however, he speaks of the Lord's judgment upon us: that it is not by another's sin and by comparison with someone worse, but according to our own work, that we are judged by him either sinners or saints, each one receiving according to his own work. Though obscurely, we are taught through this little saying a new doctrine that lies hidden: that while we are in the present age we can help one another, whether by prayers or by counsels; but when we have come before the judgment seat of Christ, neither Job nor Daniel nor Noah can intercede for anyone, but each one bears his own work (Ezek. 14).
Commentary on Galatians"For each man shall bear his own burden."
He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, so that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.
Homily on Galatians 6"For each will bear his own burden." For why boast over your neighbor? he says. And you, also, will bear your own burden. And then each one's work will be tested.
Commentary on GalatiansWhy do you boast before your neighbor? Both you and he will each bear your own burden, and then the work of each will be evaluated. Therefore, when you have a burden and labors, do not boast of your good deed either before others or before yourself.
Commentary on GalatiansThe reason for avoiding pride is the reward or punishment that will be rendered to each one according to his merits or demerits. Hence he says, "For every one shall bear his own burden." But this seems contrary to what he had said earlier, namely, "Bear ye one another's burdens."
But it should be known that he was speaking there of the burden of supporting weakness, a burden which we ought to carry one for another; but now he is speaking of the burden of rendering an account. This, everyone will carry for himself, whether it be a burden of reward or of punishment. For "burden" signifies the weight sometimes of punishment, sometimes of reward: "Working for us an eternal weight of glory" (2 Cor 4:17); "Say to the just man that it is well, for he shall eat the fruit of his doings. Woe to the wicked unto evil: for the reward of his hands shall be given him" (Is 3:10). But if some are said to render an account for others, as prelates for subjects, according to Ezechiel (3:20): "I will require his blood at thy hand"; and Hebrews (13:17): "Obey your prelates.... for they watch as being to render an account of your souls"; this is not contrary to the words of the Apostle, because they are not punished for the sins of their subjects but for their own, which they committed in ruling them.
Therefore pride and sin are to be avoided, because everyone will present to God on the day of judgment his own burden, i.e., the measure of his own grace as sheaves of good works: "But coming they shall come with joyfulness, carrying their sheaves," and this refers to those who are good (Ps 125:7). Or: "will carry his own burden", i.e., each the punishment for his own sin.
Commentary on GalatiansLet him that is taught in the word communicate unto him that teacheth in all good things.
Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.
Да ѡ҆бща́етсѧ же ᲂу҆чѧ́йсѧ словесѝ ᲂу҆ча́щемꙋ во всѣ́хъ благи́хъ.
He says this so that hearers may share all their goods with their teachers. But if teachers practice otherwise than they teach, hearers should protest rather than share these goods. It may be clear thereby that the law is your guide rather than the person. For it will be his problem, not yours.
EPISTLE TO THE GALATIANS 6.6But let him who is catechized in the word share with him who catechizes him in all good things.
Marcion interpreted this passage in such a way as to think that the faithful and the catechumens ought to pray together, and that the teacher ought to share in prayer with his disciples; he was especially carried away by the fact that there follows in all good things. Yet surely, if the discourse had been about prayer, the command ought not to have been given to him who is catechized, but to him who catechizes him, that is, not to the disciple, but to the teacher. Then, too, the other things that follow do not agree with his exposition: "Whatever a man has sown, that he will also reap". And: "But in doing good let us not fail: for in its own time we shall reap, not failing". This, therefore, is the sense: since above he had commanded the spiritual to instruct in a spirit of gentleness those who had been overtaken in some fault, and to bear one another's burdens, fulfilling the law of Christ, now, on the contrary, he commands those who were still weaker, and disciples, and carnal, that, just as they themselves reap spiritual things from their teachers, so they should furnish carnal things to their teachers, who, giving themselves wholly to divine learning and study, are in need of the necessities of this life; and so that may come to pass which is written of the manna: "He who had much did not have too much; and he who had little did not have too little" (2 Cor. 8:15). Now in the present passage he has called good things, according to the custom of the crowd and common usage, food and clothing and the other things that men count among good things. "For having food and clothing, with these we are content" (1 Tim. 6:8). Nor is it surprising if Paul designated the things that were necessary to the body by the name of good, since even our Savior, to those who had not yet ascended to the summit of the virtues but were still walking on a lower level, and who were asking that faith be added to them, said: "If therefore you, though you are evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him" (Matt. 7:11)! I think that Job too, when he was speaking to his wife as to one of the foolish women, spoke of bodily riches with regard to her, who thought so: "If we have received good things from the hand of the Lord" (Job 2:10); and again, of the straits and afflictions and temptation, which bring victory: "Why should we not endure evil?" Whereas, surely, evil and good are placed not in riches and afflictions, but in virtues and vices, as the righteous man says in the psalm: "Who is the man who wants life, desires to see good days? Keep your tongue from evil, and let your lips not speak deceit. Turn away from evil, and do good" (Ps. 33:13 ff., and 36:27). Properly, evil is called that which must be avoided; good, that which we ought to do. That rich man too in the Gospel, who did not have the knowledge of evil and good, rightly reckoned the fruitfulness of his fields to be good things, saying: "Soul, you have good things laid up for many years: rest, eat, drink, and be merry" (Luke 12:19). And the other, who lay in purple and abounded in delights, hears from Abraham in the underworld: "You received good things in your life" (Luke 16:25). This also must be considered, whether perhaps it may also be understood that a command is given to the disciples to share the word with those who instruct them, to obey them, and to show themselves teachable and compliant; yet in those things that are good, that are spiritual, and not perverted by heretical or Jewish depravity.
Commentary on GalatiansSomething of the kind the Apostle too, as we have said already, commands the Galatians: Let him who is catechized share with him who catechizes him in all good things, and he exhorts disciples to the refreshment of their teachers; and since anyone could plead poverty and evade the command, before such a one could put it forward he resolves the impending question, saying: Do not be deceived; God is not mocked; for what a man sows, that he will also reap; and the sense is: in vain do you plead want when your conscience holds something else; you can deceive me as I exhort you, but know that however much you sow, so much you will also reap.
Commentary on Matthew"But let him that is taught in the word communicate unto him that teacheth in all good things."
Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, "that they which preach the Gospel should live of the Gospel," (1 Cor. ix: 14.) is laid down in the New Testament; and likewise in the Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he hath given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, "But let him that is taught in the word communicate unto him that teacheth in all good things," that is, let him show to him all generosity; this he implies by the words, "in all good things." Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives - as much better as heavenly are better than earthly things. This he expresses in another place, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" (1 Cor. ix: 11.) Wherefore he gives the procedure the name of a "communication," showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, ...
Homily on Galatians 6"Let the one being instructed share." He commands those who partake of spiritual things to share with those of the flesh.
"Let the one being instructed share the word." He said, "Let him who is taught share with his teacher food, goodwill, and honor." For this signifies what he says, "In all good things." And he rightly said "He shares," and not "He bestows": for this sharing is of a certain kind: he contributes spiritual things, whereas you contribute bodily things.
Commentary on GalatiansThe country wherein we are gathered together is one of spiritual excellences and help: in it then we will speak with simple words, which bear profit alike to him that speaketh and to them that listen, for it is written, "Let him that heareth the word communicate it to him that listeneth to him in all good things."
13 Ascetic Discourses, Discourse 5 -- Second Discourse on SimplicityFinally, he speaks about teachers, so that those being instructed by them would help their instructors not in just one thing, but in all good things, providing them food, clothing, showing them honor, goodwill, and everything good in general. For you receive more than what you give: instead of material goods you receive spiritual ones. Therefore he also calls this matter communion, because an exchange takes place. But why did Christ ordain that teachers should receive sustenance from their disciples? For the following two reasons: so that, on the one hand, teachers would not become overly exalted, but, being in need of their disciples, would remain humble, and so that they would devote their time solely to the word, not being concerned about food; and on the other hand, so that the disciples too, through their kindness toward their own teachers, would learn to be the same toward others, and at the same time would not be ashamed themselves when in poverty and need, since their teachers are in the same condition.
Commentary on GalatiansAfter showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle then shows here how those who are lesser should serve and revere those who are over them.
He says therefore: We have indicated above how those who are greater should act toward those who are below them, namely, by correcting them in a gentle manner and by instructing. Now, however, there remains to see how the lesser should accommodate themselves to those who are higher. Therefore he says, "Let him that is instructed in the word", i.e., taught the word of God, "communicate to him that instructeth him", i.e., who teaches him; let him, I say, communicate to him "in all good things".
But it should be noted that a disciple can communicate in two ways with his teacher. First, so as to receive good things from the teacher; and so it is said, "Let him that is instructed in the word communicate", i.e., make common to himself what belonged to the teacher, by imitating him: "Be imitators of me, as I also am of Christ" (1 Cor 11:1). But because teachers might at times not do what is good, they are not to be imitated in this. Hence he adds, in all good things: "Whatsoever they shall say to you, observe and do: but according to their works, do ye not" (Mt 23:3). Secondly, that he communicate his own goods to the teacher. For this is commanded by the Lord: "They who preach the gospel should live by the gospel" (1 Cor 9:14); "The workman is worthy of his meat" (Mt 10:10); "The laborer is worthy of his hire" (Lk 10:7); and the Apostle says, "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?" (1 Cor 9:11). And therefore he says here, "Let him that is instructed in the word communicate to him that instructeth", i.e., the one taught should communicate to the teacher, "in all good things" that he has; for even temporal things are called goods: "If you be willing and will hearken to me, you shall eat the good things of the land" (Is 1:19); "If you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them that ask him?" (Mt 7:11).
But he says, "in all good things", because one should not communicate solely to those who are in dire need; but whatever one has he ought universally to communicate to his neighbor, including knowledge and advice and influence: "As every man hath received grace, administering the same one to another" (1 Pet 4:10). Of this sharing it is said in Romans (12:13): "Communicating to the necessities of the saints"; "In dividing by lot give and take" (Sir 14:15).
Commentary on GalatiansBe not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
Μὴ πλανᾶσθε, Θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει·
Не льсти́тесѧ: бг҃ъ порꙋга́емь не быва́етъ. Є҆́же бо а҆́ще сѣ́етъ человѣ́къ, то́жде и҆ по́жнетъ:
"What a man shall sow, that also shall he reap." If a lord were to give his servant grain to sow his field, and that servant were to put the grain in a sack and not sow it: the land would bear fruit poorly, indeed it would cry out against him. Just as mercy is a friend of wisdom, so avarice is its enemy. The avaricious deride all who do not love money.
Collationes de Septem Donis, Collation 9And for you he will pray purely, held in high honour as an angel of God, and grieved not by you, but for you. This is sincere repentance. "God is not mocked," nor does He give heed to vain words. For He alone searches the marrow and reins of the heart, and hears those that are in the fire, and listens to those who supplicate in the whale's belly; and is near to all who believe, and far from the ungodly if they repent not.
Who is the Rich Man that Shall Be Saved?For which reason you must diligently observe and keep the practice delivered from divine tradition and apostolic observance, which is also maintained among us, and almost throughout all the provinces; that for the proper celebration of ordinations all the neighbouring bishops of the same province should assemble with that people for which a prelate is ordained. And the bishop should be chosen in the presence of the people, who have most fully known the life of each one, and have looked into the doings of each one as respects his habitual conduct. And this also, we see, was done by you in the ordination of our colleague Sabinus; so that, by the suffrage of the whole brotherhood, and by the sentence of the bishops who had assembled in their presence, and who had written letters to you concerning him, the episcopate was conferred upon him, and hands were imposed on him in the place of Basilides. Neither can it rescind an ordination rightly perfected, that Basilides, after the detection of his crimes, and the baring of his conscience even by his own confession, went to Rome and deceived Stephen our colleague, placed at a distance, and ignorant of what had been done, and of the truth, to canvass that he might be replaced unjustly in the episcopate from which he had been righteously deposed. The result of this is, that the sins of Basilides are not so much abolished as enhanced, inasmuch as to his former sins he has also added the crime of deceit and circumvention. For he is not so much to be blamed who has been through heedlessness surprised by fraud, as he is to be execrated who has fraudulently taken him by surprise. But if Basilides could deceive men, he cannot deceive God, since it is written, "God is not mocked." But neither can deceit advantage Martialis, in such a way as that he who also is involved in great crimes should hold his bishopric, since the apostle also warns, and says, "A bishop must be blameless, as the steward of God."
Epistle LXVIIHe adds another principle which is generally stated but is relevant to what he said above to prevent their following anything beside the gospel (that is, adding also a legalistic way of life and works). Do not err, he says, for all those things which are grounded apart from the gospel are error-prone. And he has added the force of necessity to his precept: "God," he says, "is not mocked." He does not say, "God knows all," lest they should hope for some sort of cheap pardon for their error or for something that might be hidden. Rather "God is not mocked," and Paul clarifies what will happen to those who err and those who hold fast to worldly life.
EPISTLE TO THE GALATIANS 2.6Some Galatians, who thought that they ought to adopt the Jewish way of life, so as to observe the sabbath and undergo circumcision and do other things of this sort in their carnal understanding, could have hope in the flesh and from the flesh. Anyone, therefore, who has hope in the flesh and sows his own hope in the flesh will have a harvest from the flesh, that is, fruit from the flesh. But what fruit? Corruption, he says; for indeed the flesh is corrupted, and this is its end, that it grows corrupt and putrid. It perishes and dies. All things, then, that are of the flesh grow putrid and suffer corruption.… Therefore it is better to have hope in the Spirit, so that we may have hope [in what comes] from the Spirit: the hope and the fruit of the Spirit. This is what it means to sow in the Spirit—eternal life. For this present life indeed is life but not life eternal. But the one who lives here in the Spirit and acts according to the Spirit and does nothing corrupt sows for himself eternal life. And this will be his harvest, that on departing he will receive eternal life.
EPISTLE TO THE GALATIANS 2.6.8Be not deceived, God is not mocked: for what things a man sows, these he shall also reap.
Foreseeing in the spirit that those who are taught, and who ought to supply their teachers with expenses and the necessities of life, could plead poverty and say: My field has dried up this year with drought; hail has crushed my vineyard; the taxes have carried off the revenues that there could have been; I have nothing from which to give what is commanded, he added: Be not deceived, God is not mocked. He knows, he says, your hearts; he is not ignorant of your means. A plausible excuse can somehow placate a man; it cannot deceive God. And at the same time he exhorts them to render what has been commanded, calling it seed, so that one should not think lost what he is going to receive back with multiplied interest. To the Corinthians too he taught the reckoning of what is given and received by a similar example: "He who sows sparingly shall also reap sparingly: and he who sows in blessing shall also reap of blessing. Each one as he has purposed in his heart, not out of sadness or of necessity: for God loves a cheerful giver" (2 Cor. 9:6-7).
Commentary on GalatiansAnd here he points out the difference between ambition of this kind, and in temporal affairs, by saying, "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life." As in the case of seeds, one who sows pulse cannot reap corn, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap the fruits of these things. And what are these fruits? Punishment, retribution, shame, derision, destruction. For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too. But the fruit of the Spirit is of a nature not similar but contrary in all respects to these. For consider; hast thou sown alms-giving? the treasures of heaven and eternal glory await thee: hast thou sown temperance? honor and reward, and the applause of Angels, and a crown from the Judge await thee.
Homily on Galatians 6"God is not mocked." He is not deceived, nor does he give evil to the good, or good in return to the evil. For it is necessary that the unfruitful be equal to the seed. And no one, having sown beans, would reap wheat.
Commentary on GalatiansKnowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.
Epistle to the Philippians 5"Be not deceived, God is not mocked." But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance.
Against Marcion Book VBut Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance. "For whatsoever a man soweth, that shall he also reap." It is then the God of recompense and judgment who threatens this.
Against Marcion Book VFor God is "jealous," and is One who is not contemptuously derided -derided, namely, by such as flatter His goodness-and who, albeit "patient," yet threatens, through Isaiah, an end of (His) patience.
On ModestySince often some accused teachers of a bad life, despised them, and did not feed them in their poverty, he, although he says this later too: "let us not grow weary in doing good," nevertheless even now shows that one must be generous even toward such teachers, since this expenditure goes toward a spiritual matter. So, comparing expenditures on fleshly matters with spending on spiritual things, he says: if you spend on the flesh, preparing dinners and various delicacies, sowing drunkenness, luxury, and gluttony, then you will reap corruption. For both the food itself perishes and it ruins the body along with it. But if you sow spiritually, that is, spiritual works, showing compassion to all and maintaining temperance, then you will reap eternal life. For God is not mocked or deceived, but will render to each his own at that time. Therefore, it is better to spend on spiritual matters, which include expenditures on teachers, than on fleshly pleasures, which are corruptible and corrupt the body. Because from pleasures and excesses come diseases.
Commentary on GalatiansThen when he says, "Be not deceived; God is not mocked," he forestalls an excuse.
He says, therefore: "Be not deceived; God is not mocked." This can be taken in two ways, according to the two explanations given above. According to the first, this way: You say that we ought to imitate our teachers even in good things, but I cannot imitate them save in the things they do; and the only thing I observe in them is evil. Therefore, I ought to imitate them in evil. But he dismisses this, when he says, "Be not deceived, God is not mocked". As if to say: It is erroneous to say this, for the evils of the prelates do not excuse us, because they are an example to their subjects only in those matters in which they imitate Christ, Who is the shepherd without sin. Hence he expressly says in John (10:11): "I am the good shepherd"; and the Apostle says in 1 Corinthians (4:16); (11:1): "Be imitators of me, as I also am of Christ." As if to say: Imitate me in those things in which I imitate Christ. And although you excuse yourself before men because of the evil acts of prelates, yet "God is not mocked," i.e., cannot be deceived: "Shall he be deceived as a man, with your deceitful dealings?" (Job 13:9). Hence it is said in Proverbs (3:34): "He shall scorn the scorners."
But according to the second explanation it is understood in the following manner. They could say: We are poor and have nothing to communicate. But he rejects this, saying, "Be not deceived", i.e., think not to excuse yourself in vain, by pretending poverty; "God is not mocked", i.e., cannot be deceived, for He knows our hearts and is not unaware of our possessions. A likely excuse may deceive a man and satisfy him; but it cannot deceive God.
Commentary on GalatiansFor he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.
ꙗ҆́кѡ сѣ́ѧй въ пло́ть свою̀, ѿ пло́ти по́жнетъ и҆стлѣ́нїе: а҆ сѣ́ѧй въ дꙋ́хъ, ѿ дꙋ́ха по́жнетъ живо́тъ вѣ́чный.
To sow in the spirit is to serve righteousness from faith and with love and not to heed the desires of sin, even though they arise from mortal flesh.… When we are under grace, we sow in tears, when desires arise from our animal body, which we resist by not consenting, so that we may reap in joy. We reap when, by the reformation of our body, no vexation or peril of temptation comes to trouble us from any physical source.
EPISTLE TO THE GALATIANS 61 [1B.6.7-10]Against conjugal chastity it is objected: Galatians 6: He who sows in the flesh shall of the flesh reap corruption: but sowing in the flesh is done through the act of conjugal continence: therefore conjugal continence is contrary to the law of God.
To this it must be said, as to the foregoing objection concerning being in the flesh, that to be in the flesh can denote a relation of matter or of end; insofar as it denotes a relation of matter, it is not reprehensible, and thus it accords with conjugal chastity; insofar as it denotes a relation of end, as when someone performs carnal works for the sake of the flesh, thus it is culpable, and in this way it does not arise from conjugal chastity, but rather is against it. Whence Augustine, in the book On the Good of Marriage: "Marriages have this good, that carnal or youthful incontinence, even if it is vicious, is directed to the honorableness of propagating offspring, so that from the evil of lust the conjugal union may produce something good." For marriage is of such great power that it directs the carnal act to spiritual honorableness.
Disputed Questions on Evangelical Perfection, Question 3But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger, and it is serviceable in whatever way it operates, both by the hand and tongue. "For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing." On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven.
The Stromata Book 1"Why call ye me Lord, Lord," He says, "and do not the things which I say?" For "the people that loveth with their lips, but have their heart far away from the Lord," is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently naming the Lord's name; and "testifying" by deed to Him in whom they trust, that they are those "who have crucified the flesh, with the affections and lusts." "If we live in the Spirit, let us also walk in the Spirit." "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."
The Stromata Book 4For he who sows in his own flesh, from the flesh shall also reap corruption. But he who sows in the spirit, from the spirit shall reap life everlasting.
Everything that we speak, do and think is sown in two fields, the flesh and the spirit. If the things brought forth from hand, mouth and heart are good, sown in the spirit, they will overflow with the fruits of eternal life. If they are evil, received by the field of the flesh, they will sprout for us a harvest of corruption. Another way: he who understands the law carnally also expects carnal promises, and things that are corrupted in the present age. But he who is a spiritual hearer sows in the spirit, and from the spirit shall reap life everlasting. At the same time let us note the sequence of the discourse and link it with what went before: the one who sows in the spirit is called a man, and when he has begun to reap life everlasting, he perhaps ceases to be a man. Cassianus, who, bringing in a putative (merely apparent) flesh of Christ, judges every union of male with female unclean, the most vehement heresiarch of the Encratites, used against us, on the occasion of the present testimony, an argument of this sort: If anyone sows in the flesh, from the flesh he shall reap corruption; but he who is joined to a woman sows in the flesh; therefore he too who has intercourse with a wife, and sows in her flesh, from the flesh shall reap corruption. He will be answered, first, that Paul did not say, "he who sows in the flesh," but, in his own flesh. Yet no one lies with himself and sows in his own flesh. Next, even if we grant him, over and above, this observation which we have noted, in his own flesh, it must be added that, by his reckoning, those also who eat and drink and sleep and do anything for the refreshment of the body sow in the flesh, and from it reap corruption. But if he takes refuge in saying that those who, whether they drink or eat or sleep, nevertheless do everything with reason in the name of the Lord do not sow in the flesh but in the spirit, we too will answer him in like manner that those also who follow God's first sentence, acting with reason: "Increase and multiply, and fill the earth" (Gen. 1:22), sow not in the flesh but in the spirit. And so his syllogism, futile and tottering, deceives the hearer at first by a sophism; but, carefully inspected, it is easily resolved. For we cannot say that Abraham, Isaac and Jacob, and the other holy men who were born of the promise, and even the Lord's forerunner himself, because he was born in the flesh, sprouted from a seed of corruption. This also must likewise be observed, that he who sows in the flesh is set down with the addition "of his own flesh," whereas he who sows in the spirit is not said to sow in his own spirit, but simply in the spirit. For he who sows good things sows not in anything of his own, but in the spirit of God, from which he is also to reap life eternal.
Commentary on Galatians"for the one who sows to his own flesh." What, then, does one sow in the flesh? Drunkenness, corruption, gluttony, wastefulness. Such a person, from the flesh, that is, on account of the defective flesh, will receive a punishment there. But "to his own flesh" means through the sins sown in the flesh.
"But the one who sows to the Spirit." What does it mean to sow to the Holy Spirit? What else but almsgiving, and self-discipline, and every virtue?
"will from the Spirit reap eternal life." For as the seeds of the flesh and of the spirit are different, so also is the harvest. There corruption, here eternal life.
Commentary on GalatiansThere is a time when we sow and the enemies cannot corrupt the seeds that we sow, they cannot lie in wait for our husbandry; but there is also a time when we sow and what we sow is corrupted. Let Paul the Apostle teach us about this difference in sowing. Hear, then, what he himself says: "he who sows," he says, "in the flesh, of the flesh shall reap corruption, and he who sows in the spirit, of the spirit shall reap life eternal." These, then, are they whose seeds the Midianites corrupt, who "sow in the flesh." These are they whose "fruits are destroyed" and perish. But those seeds which "are sown in the spirit" the Midianites cannot corrupt. For the adversary powers cannot ascend to the spiritual fields and defile the fresh-broken ground of the spirit belonging to those who "do not sow upon thorns, but break up for themselves fresh ground." But this too must be added; for I wish to admonish both myself along with you concerning wariness over the seeds and diligence over the spiritual fruits. It frequently happens that someone, toiling much in spiritual work, has produced very many fruits and filled his barns with the crops of righteousness and stored up many good works in the inner chamber of his conscience; but afterward, if he grows negligent and after his labor inclines too readily toward pleasures and self-indulgence, all those seeds of good things and the fruits of holy work will be corrupted under the dominion of lust.
HOMILIES ON JUDGES 7He assigns the reason for this, saying, "For what things a man shall sow, those also shall he reap."
He says therefore with respect to the first explanation: Surely you err in believing this, because God will render to each one according to his own merits: "For what things a man shall sow, those also shall he reap," i.e., he will be rewarded or punished according to his works, be they good or evil, great or small. But according to the second explanation: "what things a man shall sow, those also shall he reap"; i.e., he will be rewarded according to his good deeds, great or small, both as to the quality of the works and the quantity of the good deeds: "He that soweth sparingly, shall also reap sparingly; and he who soweth in blessings, shall also reap blessings" (2 Cor 9:6).
Then he assigns a specific reason, saying, "For he that soweth in his flesh, of the flesh also shall reap corruption." Now this reason has two parts, according to the two sowings: namely, in the flesh and in the spirit.
To sow in the flesh is to work for the body and for the flesh. As though I were to say: I have spent much on that man, i.e., I have done many things for him. Hence he sows in the flesh who in all that he does, even in things that seem good, does them to favor and benefit the flesh. But with respect to reaping corruption of the flesh, he says and infers, that because seed fructifies for the most part according to the condition of the land, we see that on some lands wheat seeds degenerate into siligo or something else. Now the condition of the flesh is that it is corruptible; hence "he that soweth in his flesh", i.e., directs his works and interest to the flesh, must expect that those works corrupt and perish: "Every work that is corruptible shall fail in the end" (Sir 14:20); "For if you live according to the flesh, you shall die" (Rom 8:13).
Secondly, he treats of the sowing in the spirit, saying, "But he that soweth in the spirit", i.e., directs his interest to the service of the spirit by serving justice through faith and charity, shall reap from the spirit according to its condition. Now the condition of the spirit is that it is the principle of life: "It is the spirit that giveth life," and not just any life, but eternal life; since the spirit is immortal (Jn 6:64). Hence, "of the spirit he shall reap life everlasting": "To him that soweth justice there is a faithful reward," because it never withers (Prov 11:18).
But note that when he treats of the sowing in the flesh, he says, "in his flesh", because the flesh is ours, as part of our nature; but when he speaks of the seed of the spirit, he does not say "his own," because the spirit in us is not from ourselves but from God.
Commentary on GalatiansAnd let us not be weary in well doing: for in due season we shall reap, if we faint not.
τὸ δὲ καλὸν ποιοῦντες μὴ ἐκκακῶμεν· καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.
До́брое же творѧ́ще, да не стꙋжа́емъ сѝ: во вре́мѧ бо своѐ по́жнемъ, не ѡ҆слабѣ́юще.
To produce the best results from the patient's fatigue, therefore, you must feed him with false hopes. Put into his mind plausible reasons for believing that the air-raid will not be repeated. Keep him comforting himself with the thought of how much he will enjoy his bed next night. Exaggerate the weariness by making him think it will soon be over; for men usually feel that a strain could have been endured no longer at the very moment when it is ending, or when they think it is ending. In this, as in the problem of cowardice, the thing to avoid is the total commitment. Whatever he says, let his inner resolution be not to bear whatever comes to him, but to bear it "for a reasonable period"—and let the reasonable period be shorter than the trial is likely to last. It need not be much shorter; in attacks on patience, chastity, and fortitude, the fun is to make the man yield just when (had he but known it) relief was almost in sight.
The Screwtape LettersA hermit said, 'We do not make progress because we do not realize how much we can do. We lose interest in the work we have begun, and we want to be good without even trying.'
The Desert Fathers, Sayings of the Early Christian MonksA brother said to Poemen, 'If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.' The hermit said to him, 'Even if it is done to please men, we still ought to give our brothers what they need.' He told him this parable: 'In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?' The brother answered, 'The one who sowed seed, even if the harvest was poor.' He said, 'It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.'
The Desert Fathers, Sayings of the Early Christian MonksIt is not enough that we do good; for our goodness will not be recognized straight away by God if we do good, but only if we "do not grow weary in doing good." Many begin, many in a way persevere, yet later they give up, either tired or led astray. He justly warns them that they should not grow weary in any way, lest by their weariness they leave off what they began when they began to do well.
EPISTLE TO THE GALATIANS 2.6.9But in doing good let us not fail: for in its own time we shall reap, if we do not fail.
He exhorts to zeal for perseverance those who expect the reward of a good work in this life, not knowing that, just as with seed there is one time for sowing and another for harvest, so also in the present life the works are the sowing (which are reaped either in the spirit or in the flesh), while the harvest is the judgment to come; and that according to the quality or the diversity of the sowing we make diverse harvests, the hundredfold, and the sixtyfold, and the thirtyfold fruit, a crop which no one who fails can reap. "For he who has persevered to the end, he shall be saved" (Matt. 10:22). As it is also commanded in another place: "Be not failing" (Isa. 5). But what sort of thing is it that, while sinners daily increase in evil works, we should grow weary in good work?
Commentary on Galatians"And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith."
Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? it consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of "sowing" and of "not fainting" imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, "for in due season we shall reap, if we faint not." By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, "As we have therefore opportunity, let us do good." As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins (Mat. xxv: 1 ff) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus (Luke xvi: 19.) for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, "as we have opportunity, let us work that which is good toward all men," hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.
Homily on Galatians 6"Let us not become weary," nor grow tired, because rewards are in the future. For there will surely come a time when we will receive the good things and reap the generous things now sown for us. Then, since he mentioned a harvest and that it requires toil and labor, he added, "do not give up," as if to say: The one who reaps then does not grow tired nor become exhausted, as in this present world. Therefore do not, having heard of the harvest, again prepare yourselves to labor. For even in regard to perceptible things [αἰσθητῶν] the seed had labor, and the sickle likewise. For ploughing undoes many things, both the ploughing itself and the heat of the season. But that reaping is not such; the sickle is free from labor. For it is free from pain and sweat. For he said, "do not give up."
— [PHOTIUS] Or "do not give up." That is, not becoming unpracticed, nor withdrawing from generous action. For the crown belongs to those who are led on to the end. [end of the Photius excerpt] —
Commentary on GalatiansIt is then the God of recompense and judgment who threatens this. "Let us not be weary in well-doing; " and "as we have opportunity, let us do good.
Against Marcion Book VIf, however, He also announces recompense, then from the same God must come the harvest both of death and of life. But "in due time we shall reap; " because in Ecclesiastes it is said, "For everything there will be a time.
Against Marcion Book VEven as he says to the Galatians: "Let us not be weary in well-doing: for in due season we shall reap." Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets.
On the Resurrection of the FleshNow he expresses more clearly that even if those who ask of us were wicked, we should not grow weary in our beneficence toward them. But by pointing out that we should not grow weary, he counsels generosity and unceasing giving. Then, having demanded much, he immediately points to the reward as well, namely: "we shall reap." In what manner? Without growing weary, that is, without any toil, but in complete tranquility. For here, exhaustion and labors are joined with the harvest, but there it is not so.
Commentary on GalatiansThen when he says, "And in doing good, let us not fail", he counsels perseverance in ministering, because we should do good not only for a time but always. This can be referred to those already mentioned, namely, to superiors, to equals, and to those who are lower. As if to say: Whatever our station, whether prelates towards subjects, or equals toward equals, or subjects toward prelates, "in doing good", let us not fail, i.e., in doing good works; because in reaping we shall not fail: "Whatsoever thy hand is able to do, do it earnestly" (Sir 9:10); "Be ye steadfast and unmovable" (1 Cor 15:58). And it is important that we do not fail; because we hope for an eternal and unfailing reward. Hence he adds: "for in due time we shall reap", not failing. Therefore Augustine says: "If a man puts no limit on his works, God will put none on His reward." But note that he says, "in due time": because a farmer does not immediately reap the fruit of what he sows, but at the suitable time: "Behold the husbandman waits for the precious fruit of the earth; patiently bearing till he receive the early and latter rain" (Jam 5:7). Of this harvest it is said: "Who soweth in blessings shall also reap of the blessings, eternal life" (2 Cor 9:6).
Commentary on GalatiansAs we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
ἄρα οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως.
Тѣ́мже ᲂу҆̀бо, до́ндеже вре́мѧ и҆́мамы, да дѣ́лаимъ благо́е ко всѣ̑мъ, па́че же къ прⷭ҇нымъ въ вѣ́рѣ.
But whoever chooses to banquet on faith, is stedfast for the reception of the divine words, having acquired already faith as a power of judging, according to reason. Hence ensues to him persuasion in abundance. And this was the meaning of that saying of prophecy, "If ye believe not, neither shall ye understand." "As, then, we have opportunity, let us do good to all, especially to the household of faith." And let each of these, according to the blessed David, sing, giving thanks.
The Stromata Book 1And therefore, dearest brethren, whose fear is inclined towards God, and who having already despised and trampled under foot the world, have lifted up your mind to things heavenly and divine, let us with full faith, with devoted mind, with continual labour, give our obedience, to deserve well of the Lord. Let us give to Christ earthly garments, that we may receive heavenly raiment; let us give food and drink of this world, that we may come with Abraham, and Isaac, and Jacob to the heavenly banquet. That we may not reap little, let us sow abundantly. Let us, while there is time, take thought for our security and eternal salvation, according to the admonition of the Apostle Paul, who says: "Therefore, while we have time, let us labour in what is good unto all men, but especially to them that are of the household of faith. But let us not be weary in well-doing, for in its season we shall reap."
Treatise VIII. On Works and Alms.It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope. But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it." Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God's own showing. Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying, "Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap." He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory; and the things that are past perish, while those which have begun cease to be perfect; as it is written, "The righteousness of the righteous shall not deliver him in whatever clay he shall transgress; " and again, "Hold that which thou hast, that another take not thy crown." Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.
Treatise IX. On the Advantage of Patience.He gives the strongest possible imperative to well-doing: time is short. Life is quickly reaching its term. The end of the world is at hand. "As we have opportunity" means either while we have our own life or while there is life in this world.
EPISTLE TO THE GALATIANS 2.6.10Hence we are to work, and we are to work good and to work it to all so that there is no partiality toward persons. We are to do nothing except do good and good to all. For indeed if love edifies and every person is beloved, then every good that we work we ought to work on behalf of all.… However, he makes the distinction that the good that we work on behalf of all is to be worked most of all on behalf of the household of faith, that is, those who have come to believing trust in Christ and God. He comes to the climax of his argument in urging this. It was particularly germane to the Galatians. For they, by making certain additions to faith from Judaism, were not acting out of faith. They believed that they would gain fruit from works and mere ritual observance. Therefore he adds, "Let us above all do good to the household of faith, because they have adopted faith in the gospel only, that is, in Christ and God."
EPISTLE TO THE GALATIANS 2.6.10. 17Therefore, while we have time, let us work good toward all, but most of all toward those of the household of faith.
The time of sowing, as we have said, is the present time and the life which we run. In this life we may sow what we will; when this life has passed, the time for working is taken away. Hence the Savior too says: "Work while it is day: the night will come, when no one will any longer be able to work" (John 9:4). The Word of God, the true sun, has risen for us, and the beasts have gathered together, withdrawing into their dens: let us go forth as men to our work, and let us labor until the evening, as is mystically sung in the psalm: "You have set darkness, and it became night. In it the beasts of the forest will pass through, the young lions roaring to seize their prey and to seek their food from God. The sun has risen, and they have gathered together, and in their dens they have slept. Man shall go forth to his work, and to his labor until the evening" (Ps. 103:20 ff.). Whether we are sick or whether we are healthy, lowly or powerful, poor, rich, of low birth, honored, hungry or whether well fed, let us do all things in the name of the Lord with patience and equanimity, and there will be fulfilled in us that which is written: "But for those who love the Lord, all things work together for good". Anger itself and lust, and the injury that desires vengeance, if I rein myself in, if for God's sake I keep silent, if at each of the goads of agitation and the incitements of the vices I remember God looking upon me from above, become for me an occasion of triumphs. Let us not say in giving: That one is a friend, this one I do not know; this one ought to receive, that one to be despised. Let us imitate our Father, who makes his sun rise upon the good and the evil, and rains upon the righteous and the unrighteous (Matt. 5). The fountain of goodness lies open to all. Slave and free, commoner and king, rich and poor drink from it alike. A lamp, when it has been lit in a house, gives light to all equally. But if the reins of liberality are slackened toward all without distinction, how much more toward those of the household of faith, and toward Christians, who have the same Father and are reckoned by the name of his Master! It seems to me, however, that this passage can also cohere with what precedes, so that by those of the household of faith he means the teachers, whom he had commanded above to be ministered to by their hearers in all things that are reckoned good. Short is the course of this life. This very thing that I speak, that I dictate, that I write, that I correct, that I read over, is either added to me or lost from my time. Titus, the son of Vespasian, who, after overthrowing Jerusalem in vengeance for the Lord's blood, entered Rome as victor, is said to have been of such great goodness that, when one night late at dinner he recalled that he had done nothing good that day, he said to his friends: Today I have lost a day. Do we think that no hour, day, moments, time, ages are lost to us when we speak an idle word, for which we are to render an account on the day of judgment (Matt. 12)? But if he, without the Law, without the Gospel, without the teaching of the Savior and of the apostles, both said and did this by nature, what ought we to do, to whose condemnation Juno has her women once married, and Vesta her virgins, and other idols their continent votaries? The blessed John the Evangelist, when he was staying at Ephesus until extreme old age, and could scarcely be carried to the church in the arms of his disciples, and could not join his voice to many words, used to utter nothing else at each of the gatherings but this: Little children, love one another. At length the disciples and brothers who were present, wearied because they always heard the same things, said: Master, why do you always say this? He gave an answer worthy of John: Because it is the Lord's command, and if it alone is done, it is enough. This on account of the present command of the Apostle: Let us work good toward all: but most of all toward those of the household of faith.
Commentary on Galatians"as we have opportunity." For in this life, the opportunity is for work; there it is no longer.
"let us do good to all people." Toward Jews, toward Greeks, and especially toward the faithful.
Commentary on Galatians"Let us not be weary in well-doing; " and "as we have opportunity, let us do good." Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods.
Against Marcion Book VJust as it is not always convenient to sow, so too with performing works of mercy, as both the virgins and Lazarus show. Therefore, while we have time in this life, let us do good—that is, kindness and mercy—not only to teachers, but also to Greeks and Jews. Of course, assistance should not be rendered to these latter in the same measure as to fellow believers, but greater generosity should be shown to the faithful. For this is what he indicates by the word "especially." But notice how even in this case he distances them from Jewish narrowness: for the law opened the heart toward those of one's own nation, but grace invites land and sea to the table of mercy, though not in equal measure, as has been said.
Commentary on GalatiansThen when he says, "Whilst we have time, let us work good to all men," he advises everyone to minister, saying: Since we shall reap, not failing, then "whilst we have time", i.e., in this life, which is the time for sowing: "I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work" (Jn 9:4); "Whatsoever thy hand is able to do, do it earnestly; for neither work nor reason nor wisdom nor knowledge shall be in hell whither thou art hastening" (Sir 9:10). As long, I say, as we have time, "let us work good," and this to all men who are bound to us through a divine likeness, inasmuch as all of us have been made to the image of God.
But this seems to be contrary to Sirach (12:5): "Give to the good and receive not the sinner." Therefore we are not obliged to do good to everyone. I answer that in the sinner are two things: namely, his nature and his guilt. Now the nature in everyone, including an enemy, must be loved and upheld: "Love your enemies" (Mt 5:44). But the guilt in them is to be shunned. Therefore, when it is said, "Give to the just and receive not the sinner," the meaning is that you ought not to do good to the sinner precisely as he is a sinner, but because he is a human being. Hence Augustine says: "Be not remiss in judging, or inhuman in helping. Therefore, in evil men let us attack their sin, but show mercy to our common condition."
But because we cannot do good to everyone, he presents the order in which it is to be done, when he adds: "but especially to those who are of the household of the faith," who, namely, are not only akin to us in nature but united by faith and grace: "You are no more strangers and foreigners: but you are fellow citizens of the saints and the domestics of God" (Eph 2:19). Therefore mercy must be extended to everyone but preferably to the just who share in the faith, because it is said: "But if any man have not care of his own and especially those of his house, he hath denied the faith and is worse than an infidel" (1 Tim 5:8).
But here it might be asked whether it is lawful to love one more than another. To answer this, it should be noted that love can be called greater or less in two ways. In one way, from the standpoint of the object; in another, from the intensity of the act. For to love someone is to will good to him. Accordingly, one can love one person more than another, either because he wills him a greater good, which is the object of love, or because he more intensely wills him a good, i.e., with a more intense love. Therefore, with respect to the first, we ought to love everyone equally, because we ought to wish the good of eternal life to everyone; but with respect to the second, it is not necessary that we love all equally, because since the intensity of an act results from the principle of the action, and the principle of the action is union and similarity, we ought to love in a higher degree and more intensely those who are more like us and more closely united to us.
Commentary on GalatiansYe see how large a letter I have written unto you with mine own hand.
Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.
[Заⷱ҇ 215] Ви́дите, коли́цѣми кни́гами писа́хъ ва́мъ мое́ю рꙋко́ю.
See with what letters I have written to you with my own hand.
Those who wanted the Galatians to be circumcised had spread it about that Paul did one thing and preached another, and destroyed his word by his own deed, since he who asserted that the Law was abolished was himself found in the Law. Because Paul could not overturn this opinion by being present in person among them all (for he was hindered by the chains which he was enduring for the witness of Christ), he makes himself present through a letter. And so that no suspicion of a forged Epistle might arise, from this place to the end he wrote it out with his own hand, showing that what came before had been written down by another. That Epistles were being sent under his name by false teachers he also shows when writing to the Thessalonians: "But we beseech you, brothers, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that you be not quickly moved from your mind, nor be terrified, neither by spirit, nor by word, nor by an Epistle as if sent by us, as though the day of the Lord were at hand; let no one deceive you in any way" (2 Thess. 2:1 ff.). And to rescue the whole Epistle he was sending from the suspicion of falsity, he signed it at the end with his own hand, saying: "The greeting with my own hand, Paul's, which is the sign in every Epistle: thus I write: The grace of our Lord Jesus Christ be with you all" (2 Thess. 3:17, 18). The letter to the Colossians too, which he had dictated, he likewise signed underneath with his own hand: "The greeting with my own hand, Paul's: Be mindful of my chains". And wherever he knew that false teachers were present who might sow new doctrines by means of the Apostle's authority, he signed the Epistle with his own hand. Finally, writing also to the Corinthians, among whom there were schisms and heresies, each one saying: "I am of Paul, and I of Apollos, but I of Cephas" (1 Cor. 1:12), he sealed his letter with such an annotation: "The greeting with my own hand, Paul's: If anyone does not love the Lord Jesus Christ, let him be anathema, maranatha", and the rest. For this reason, therefore, wishing to take away every occasion from the false teachers, who had also perverted the Galatians from the truth of the Gospel, he completed the end of the letter with an annotation in his own hand, saying: See with what letters I have written to you; not that the letters were large (for that is indeed what πηλίκοις conveys in the Greek), but that the traces of his hand were known to them, so that while they recognized the strokes of the letters, they might think they saw the very man who had written. On this passage a man exceedingly learned in our times, I wonder how he came to say something ridiculous. Paul, he says, was a Hebrew and did not know Greek letters; and because necessity required that he sign the letter with his own hand, contrary to his habit he could scarcely trace the curving paths of the letters, in large strokes, showing even in this the tokens of his love for the Galatians, that for their sake he tried to do even what he could not do. Paul therefore wrote the letter in large letters because the sense in the letters was large, and it had been written down by the spirit of the living God, not with ink nor with a reed pen. And as for his adding with my own hand, let us understand works by "hands." For this reason it is also often written in the prophets: "The word of God which came in the hand of Jeremiah", or "of Haggai", so that by this likeness too we may know that the word of God came in the hand of Paul. Paul writes large letters not only then to the Galatians but also today to all, and although the strokes with which his Epistles are written are small, yet the letters are great, because in the letters the sense is great.
Commentary on Galatians"See with how large letters I have written unto you with mine own hand. As many as desire to make a fair show in the flesh, they compel you to be circumcised."
Observe what grief posesses his blessed soul. As those who are oppressed with some sorrow, who have lost one of their own kindred, and suffered an unexpected calamity, rest neither by night nor day, because their grief besieges their soul, so the blessed Paul, after a short moral discourse, returns again to that former subject which chiefly disturbed his mind, saying as follows: "see with how large letters I have written unto you with mine own hand." By this he signifies that he had written the whole letter himself, which was a proof of great sincerity. In his other Epistles he himself only dictated, another wrote, as is plain from the Epistle to the Romans, for at its close it is said, "I Tertius, who write the Epistle, salute you;" (Rom. xvi: 22.) but in this instance he wrote the whole himself. And this he did by necessity, not from affection merely, but in order to remove an injurious suspicion. Being charged with acts wherein he had no part, and being reported to preach Circumcision yet to pretend to preach it not, he was compelled to write the Epistle with his own hand, thus laying up beforehand a written testimony. By the expression "what sized," he appears to me to signify, not the magnitude, but, the misshapen appearance of the letters, as if he had said, "Although not well skilled in writing, I have been compelled to write with my own hand to stop the mouth of these traducers."
Homily on Galatians 6The word "large" [πηλίκοις] does not indicate size, but rather the irregularity of the letters. As if he said: And although I know how to write these things well, nevertheless I have been forced to write the letter with my own hand, because, he says, my confession is set down in my own hand, that I do not preach circumcision as those who slanderously say.
Commentary on GalatiansHaving spoken a little in a moral spirit, he again returns to the former matter that troubled his heart, and shows that he himself, with his own hand, wrote this entire epistle, not only to show his love for them, but also to destroy an evil suspicion. Since they slandered him, saying that he preaches one thing to some and another thing to others, he was therefore compelled to give a written testimony of his preaching. The other epistles were written by others, and he himself would only sign the greeting. The expression "how large" (πηλίκοις) indicates not the length, but the unattractiveness of the writing, as if saying: although I do not know how to write beautifully, I was nevertheless compelled to write this epistle with my own hand.
Commentary on GalatiansAfter admonishing the Galatians how to behave towards men who are upright and just, the Apostle here teaches them how to act toward heretics and the perverse. First, he insinuates the way he is writing the admonition; Secondly, he sets forth the admonition (v. 12).
As to the first, it should be noted that heretics were wont to distort and falsify the canonical scriptures and append things that savored of heresy. Because of this, whenever the Apostle wrote anything against them, he followed the practice of writing something at the end of the epistle, so that it could not be distorted. In this way it could be known that it came from him with full knowledge of its contents. Thus in 1 Corinthians (16:21) he says: "The salutation of me, Paul, with my own hand." For he allowed the entire epistle to be written by someone else at his dictation; then, at the end, he added something in his own hand. According to this procedure, then, whatever followed from that place on, Paul wrote in his own hand. Hence he says: "See what a letter I have written to you with my own hand"; to the end, namely, that you might firmly hold to the foregoing, and that knowing this epistle is sent by me, you might obey better. In this way, then, prelates ought to write in their own hand, so that what they teach by word and script, they may show by example. Hence it is said in Isaiah (49:16): "I have graven thee in my hands" (i.e., works); and in Exodus (Ch. 32) it is said of Moses that he descended carrying two stone tablets written by the finger of God.
Commentary on GalatiansAs many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα μὴ τῷ σταυρῷ τοῦ Χριστοῦ διώκωνται.
Є҆ли́цы хотѧ́тъ хвали́тисѧ по пло́ти, сі́и нꙋ́дѧтъ вы̀ ѡ҆брѣ́затисѧ, то́чїю да не крⷭ҇та̀ ра́ди хрⷭ҇то́ва гони́ми бꙋ́дꙋтъ:
To please "in the flesh" means to please human beings. For those he calls false apostles, in order that they gain the approval of the Jews or at least not elicit their hostility, were preaching Christ in such a way that they also taught the necessity of observing the law. Paul was never intimidated by his opponents. He consistently refused to keep silent about the truth. He constantly was attentive to what he was teaching and how he was living.
EPISTLE TO THE GALATIANS 6.11The Jews were inflicting great persecution on those who seemed to be deserting their traditional observances such as circumcision. Paul's lack of fear has been demonstrated through his composing such a letter in his own handwriting. In this way he shows that those who force the Gentiles into circumcision are operating under fear's control, as though they were subject to the law.
EPISTLE TO THE GALATIANS 62 [1B.6.11-14]Whoever wish to please in the flesh, these compel you to be circumcised, only so that they may not suffer the persecution of the cross of Christ.
Above he showed from what point he had subscribed with his own hand; now he goes back over what he wrote. Gaius Caesar, and Octavian Augustus, and Tiberius the successor of Augustus, had promulgated laws that the Jews who were dispersed throughout the whole world of the Roman Empire should live by their own rite and devote themselves to their ancestral ceremonies. Whoever, therefore, was circumcised, even though he believed in Christ, was regarded by the Gentiles as a Jew. But whoever, being without circumcision, displayed by his uncircumcision that he was not a Jew, became liable to persecutions both of the Gentiles and of the Jews. Therefore those who had corrupted the Galatians, desiring to escape these persecutions, urged circumcision upon their disciples as a defense; and this the Apostle now calls confidence in the flesh, namely because they held out circumcision in persecution as much to the Gentiles, whom they feared, as to the Jews, who wished to please. For neither the Jews could persecute them, nor the Gentiles, since they saw them both circumcising proselytes and themselves keeping the precepts of the Law.
Commentary on Galatians"As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. For not even they who receive circumcision do themselves keep the Law; but they desire to have you circumcised, that they may glory in your flesh."
Here he shows that they suffered this, not willingly but of necessity, and affords them an opportunity of retreat, almost speaking in their defence, and exhorting them to abandon their teachers with all speed. What is the meaning of "to make a fair show in the flesh?" it means, to be esteemed by men. As they were reviled by the Jews for deserting the customs of their fathers, they desire, says he, to injure you, that they may not have this charged against them, but vindicate themselves by means of your flesh. His object here is to show that they did not so act from respect to God; it is as if he said, This procedure is not founded in piety, all this is done through human ambition; in order that the unbelievers may be gratified by the mutilation of the faithful, they choose to offend God that they may please men; for this is the meaning of, "to make a fair show in the flesh." Then, as a proof that for another reason too they are unpardonable, he again convinces them that, not only in order to please others, but for their own vain glory, they had enjoined this. Wherefore he adds, "that they may glory in your flesh," as if they had disciples, and were teachers. And what is the proof of this? "For not even they themselves," he says, "keep the Law;" even if they did keep it, they would incur grave censure, but now their very purpose is corrupt.
Homily on Galatians 6"Those who desire to make a good showing." He says: those who wish to be approved by men, these compel you to be circumcised. By what kind of men? Either by Jews as keepers of the ancestral law, or by outsiders as though you were their disciples.
For "in the flesh," that is, in men.
"be circumcised." They wish to have others circumcised, so that they not be harassed on account of the cross and the faith, and so that they may endure persecution. But if it is "they are persecuted" [διοικῶνται], then understand it therefore: they do everything and want to please men, only that they may not be ruled and persecuted through faith.
Commentary on Galatians"Those wishing," he says, "to boast according to the flesh," that is, among people, namely among the Jews (for they reproached them as apostates from ancestral customs), "compel you to be circumcised," justifying themselves before the Jews through your flesh. And by the word "compel" he showed that they bear it unwillingly, and at the same time gives them an impulse to return, as to those who have gone astray involuntarily.
And for another reason too, he says, they do this. For, so that they themselves might not be subjected to persecution and harassment on account of the cross and the faith – because they transgress it and get circumcised – they wish others also to be participants in circumcision.
Commentary on GalatiansHe then follows with the admonition, saying, "For as many as desire to please in the flesh, they constrain you to be circumcised." First, he exposes the intention of the seducers; Secondly, he shows that his intention is contrary to theirs (v. 14).
Concerning the first, he lays down one fact and two intentions that are mutually related. The fact concerns those who urged circumcision, from which they intended two things, one for the sake of the other; namely, that they might thereby please the Jews for having introduced the observances of the Law in the Church of the Gentiles. And this is what he says: "As many as desire to please", namely, the unbelieving Jews, "they constrain you to be circumcised" not by absolute force, but, as it were, by placing a condition, saying: "Except you be circumcised after the manner of Moses, you cannot be saved," as is recorded in Acts (15:1).
They further intended to derive some security from this. For the Jews persecuted the disciples of Christ, because of the preaching of the Cross: "But we preach Christ crucified, unto the Jews, indeed, a stumbling-block, and unto the Gentiles, foolishness" (1 Cor 1:23). And this because through the preaching of the Cross the works of the Law were made void. For if the apostles had preached, along with the Cross of Christ, that the legal ceremonies were to be observed, the Jews would not have persecuted the apostles. Hence he said: "And I, brethren, if I yet preach circumcision, why do I yet suffer persecution?" (5:11). Therefore, in order to escape persecution from the Jews, some urged circumcision. So he says: And they do this for the only reason "that they may not suffer the persecution of the cross of Christ," a persecution which is launched because of the Cross of Christ.
Or they did this to escape the persecution not only of the Jews but of the Gentile unbelievers. For the Roman Emperors, Cajus Caesar and Octavius Augustus, promulgated laws that wherever there were Jews, they might observe their own rite and ceremonies. Consequently, anyone who believed in Christ and was not circumcised was subject to persecution from the Gentiles and Jews. Therefore, in order that they might not be troubled because of their faith in Christ and that they might live in peace, they constrained them to be circumcised, as is mentioned in a Gloss.
Commentary on GalatiansFor neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
οὐδὲ γὰρ οἱ περιτετμημένοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
ни бо̀ ѡ҆брѣ́зающїисѧ са́ми зако́нъ хранѧ́тъ, но хотѧ́тъ ва́мъ ѡ҆брѣ́зоватисѧ, да въ ва́шей пло́ти похва́лѧтсѧ:
Not only did [the Judaizers] wish to avoid persecution from the Jews, who were absolutely unwilling to let the law be given to the uncircumcised, but they desired to boast to the Jews about the number of proselytes they made.
EPISTLE TO THE GALATIANS 62 [1B.6.11-14]The former circumcision was not inappropriate in its own time. But the law announced that Christ would come to dispense the law of freedom. Then the circumcision in the flesh would no longer be of service in the time of Christ. For through Christ came the true One of which the law was a shadow. From now on those who have been sealed with circumcision, even if they keep the whole law, would no longer gain any credit from their keeping this part of the law. … Nevertheless, the law is good and in its time so is circumcision, since through both we know Christ, who is the more perfect law and the more perfect circumcision.
PANARION 42.12.3, EIGHTH REFUTATION OF MARCIONFor neither do those who are circumcised, these, keep the Law; but they wish you to be circumcised, that they may glory in your flesh. Because of the weakness of the flesh, he says, the Law cannot be fulfilled. Hence the Jews too keep the precepts and doctrines of men rather than the commandments of God, doing neither the bodily Law (for that indeed is impossible) nor the spiritual Law, which they do not understand. Hence this is all that they are eager for, all that they do, all that they strive after: that among the Jews they may glory over the injury done to your flesh, and boast that Gentiles have been circumcised under their own teaching. And all this they do so that they may please the Jews, and the ill will over the fight against the Law may die down.
Commentary on Galatians"but they desire that you be circumcised." He shows that vanity is the aim of all their actions. For he says that these who are circumcised and who circumcise you do not do this as if keeping and observing a law, but in order that they may have an occasion for boasting by circumcising you. For that is what he means by "in your flesh," namely, that they may be teachers, he says, and have you as disciples.
Commentary on GalatiansAre women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh" see to that.
On the Apparel of Women Book IIFor how can they totally keep the law while they are traveling far from Jerusalem? How can they perform the feasts; how can they offer the sacrifices; how can they be cleansed after touching impure things? No, it is obvious that they have conspired to have you circumcised in their desire to boast of having made you change.
EPISTLE TO THE GALATIANS 6.13Not only out of people-pleasing, he says, but also out of ambition do they do this. For not out of zeal for the law and not for the sake of piety, he says, do they accomplish this, but out of ambition: "that they may glory in your flesh," that is, to boast in the circumcision of your flesh, since they are supposedly your teachers and have you as disciples.
Commentary on GalatiansBut because the false brethren might say that they urged circumcision not for that reason, but solely because of their zeal for the Law, then excluding this, he proves his proposition thus, when he says: "For neither they themselves who are circumcised keep the law." For it is obvious that if through zeal for the Law they urged certain ones to observe the Law, they should also command the Law to be fulfilled in other matters. But neither those who are circumcised nor the false brethren keep the Law in other matters, namely, in moral matters, which are more important in the Law, and in other observances: "None of you keeps the law" (Jn 7:19). Therefore it was not from zeal for the Law that they urged circumcision: "Circumcision profiteth, indeed, if you keep law" (Rom 2:25). "But" the reason why "they will have you to be circumcised" is "that in your flesh", i.e., in your fleshly circumcision, "they may glory" among the Jews for making so many proselytes; "Woe to you, scribes and Pharisees, hypocrites; because you go round about the sea and the land to make one proselyte; and when he is made, you make him the child of hell twofold more than yourselves" (Mt 23:15).
Commentary on GalatiansBut God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ.
мнѣ́ же да не бꙋ́детъ хвали́тисѧ, то́кмѡ ѡ҆ крⷭ҇тѣ̀ гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀, и҆́мже мнѣ̀ мі́ръ распѧ́тсѧ, и҆ а҆́зъ мі́рꙋ.
The assertion, then, may be hazarded, that it has been shown that death is the fellowship of the soul in a state of sin with the body; and life the separation from sin. And many are the stakes and ditches of lust which impede us, and the pits of wrath and anger which must be overleaped, and all the machinations we must avoid of those who plot against us,-who would no longer see the knowledge of God "through a glass." "The half of virtue the far-seeing Zeus takes from man, when he reduces him to a state of slavery." As slaves the Scripture views those "under sin" and "sold to sin," the lovers of pleasure and of the body; and beasts rather than men, "those who have become like to cattle, horses, neighing after their neighbours' wives." The licentious is "the lustful ass," the covetous is the "savage wolf," and the deceiver is "a serpent." The severance, therefore, of the soul from the body, made a life-long study, produces in the philosopher gnostic alacrity, so that he is easily able to bear natural death, which is the dissolution of the chains which bind the soul to the body. "For the world is crucified to me, and I to the world," the [apostle] says; "and now I live, though in the flesh, as having my conversation in heaven."
The Stromata Book 4Paul proclaims in a loud and lofty voice, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." And yet a virgin in the Church glories concerning her fleshly appearance and the beauty of her body! Paul adds, and says, "For they that are Christ's have crucified their flesh, with its faults and lusts." And she who professes to have renounced the lusts and vices of the flesh, is found in the midst of those very things which she has renounced! Virgin, thou art taken, thou art exposed, thou boastest one thing and affectest another. You sprinkle yourself with the stains of carnal concupiscence, although you are a candidate of purity and modesty. "Cry," says the Lord to Isaiah, "All flesh is grass, and all the glory of it as the flower of the grass: the grass withereth, and the flower fadeth; but the word of the Lord endureth for ever." It is becoming for no Christian, and especially it is not becoming for a virgin, to regard any glory and honour of the flesh, but only to desire the word of God, to embrace benefits which shall endure for ever. Or, if she must glory in the flesh, then assuredly let her glory when she is tortured in confession of the name; when a woman is found to be stronger than the tortures; when she suffers fire, or the cross, or the sword, or the wild beasts, that she may be crowned. These are the precious jewels of the flesh, these are the better ornaments of the body.
Treatise II On the Dress of VirginsThat he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."
Treatise XII. Three Books of Testimonies Against the Jews.And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."
Pseudo-Cyprian On the Glory of MartyrdomWhen Paul writes that the cross is glory, he means obviously "the cross of our Lord Jesus Christ." When in that mystery his body hung from the cross and in it crushed the power of this world, the whole world was crucified through him. In the cross he identified with every person in the world. In doing so, he made everything that he suffered universal, that is, he caused all flesh to be crucified in his death. Therefore I too am fixed to the cross and to the world. I means the one who was living carnally, whose thoughts were of the flesh. Such a one is now "nailed to the world," that is, the worldly things in him are subjected to death.
EPISTLE TO THE GALATIANS 2.6.14Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." And He really suffered, and died, and rose again. For says [Paul], "If Christ should become passible, and should be the first to rise again from the dead." And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God." Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth, ] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.
Epistle of Pseudo-Ignatius to the TarsiansBut far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world.
He alone can glory in the cross of Christ who takes it up and follows the Savior, who has crucified his flesh with its vices and lusts, who has died to the world and does not contemplate the things that are seen, but those that are not seen: seeing the world crucified, and its form passing away. Now that world is crucified to the righteous man of which the Savior says: "I have overcome the world" (John 16:33). And: "Do not love the world". And: "You have not received the spirit from the world". He to whom the world is crucified, to him the world is also dead; and already the consummation of the world has come for him, and, having been made worthy of a new heaven and a new earth and a new Testament, he sings a new song and receives a new name written on a pebble, which no one knows except him who has received it. It is asked how Paul now says: But far be it from me to glory, except in the cross of our Lord Jesus Christ, when in another place he glories in other things, as he says there: "By your glory, which I have in Christ Jesus" (1 Cor. 15:31). And again: "Gladly will I glory in my infirmities, that the power of Christ may dwell in me" (2 Cor. 12:9). And in another place: "But it is good for me rather to die than that anyone should make my glory void" (1 Cor. 9:15), and the other things written in this manner. But it must be understood that all that glorying, being referred to the cross, is the glory of the cross; and whatever worthy thing is accomplished in the virtues, this is done on account of the Lord's passion.
Commentary on GalatiansSuch is a soul winged with heavenly love. For if those who cherish the foul earthly passion which men call love, think nothing either glorious or precious, but those things alone which tend to gratify their lust, they think both glorious and honorable, and their mistress is everything to them; much more do those, who have been taken captive by this heavenly love, think nothing of the cost. Would that I could bring forward examples of all this from among ourselves: but since we are at a loss for such, we must needs betake ourselves to this same Paul. Observe him then, how he felt towards the whole world. "The world is crucified unto me," he says, "and I unto the world": I am dead to the world, and the world is dead to me.
Homily on Acts 52"But far be it from me to glory, save in the cross of our Lord Jesus Christ."
Truly this symbol is thought despicable; but it is so in the world's reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, "I boast not," nor, "I will not boast," but, "Far be it from me that I should," as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us. Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for thy sake, and wilt thou be ashamed to confess His infinite solicitude? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account. Yet this would be the height of madness, for this very fact would be an especial ground for boasting.
"Through which the world hath been crucified unto me, and I unto the world."
What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but added another, saying, "and I unto the world," thus implying a double putting to death, and saying, They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all, nor can I desire them, for I too am dead to them. Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.
Homily on Galatians 6But they say that the gods do this, not through fear, but through hatred; as though it were possible for any one to hate another, unless it be him who injures, or has the power of injuring. Yea, truly, it would be consistent with their majesty to visit those whom they hated with immediate punishment, rather than to flee from them. But since they can neither approach those in whom they shall see the heavenly mark, nor injure those whom the immortal sign as an impregnable wall protects, they harass them by men, and persecute them by the hands of others: and if they acknowledge the existence of these demons, we have overcome; for this must necessarily be the true religion, which both understands the nature of demons, and understands their subtlety, and compels them, vanquished and subdued, to yield to itself.
The Divine Institutes, Book 4, Chapter XXVIIHow sad a thing it has become! But what is the boast? That he accepted to be crucified for us the unworthy. For this is the occasion of our boasting. May it be my boast, then, to boast in the cross of Christ, which seems to be foolishness and a thing of reproach to unbelievers.
"through which the world has been crucified to me." He says "world" meaning the things of livelihood, the praise of men, the glory. Therefore all those things that are with me are dead. Then he says with emphasis: "And I," he says, "am dead to these," indicating by the double deadness the utter avoidance of them and their complete inactivity.
Commentary on GalatiansThe second coming is the coming of Christ among perfect men, concerning whom the steward of his word says: "but we speak wisdom among the perfect". And these perfect ones have become lovers of his beauty and beseech the Word, that he gird upon himself his rational sword and set it about the mystery of the fleshly nativity, which is called mystically the thigh. For disciples of this kind praise the beauty and comeliness of the Word, and to this second coming is joined the consummation of the age in the man coming to perfection and saying: "but far be it from me to glory, save in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world". For if the world has been crucified to the just, to whom "the world has been crucified", then the consummation of the world has also been made for them. Necessarily, therefore, those who have the confidence of approaching privately to Christ wish to learn the sign of the coming of Christ and of the consummation of the age, so that, being benefited by this—that they have learned the coming of Christ and the consummation—they may show themselves worthy to see his second coming and the consummation of the age.
COMMENTARY ON MATTHEW 32For as it was in the days of Noah, so shall also the coming of the Son of man be. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until Noah entered into the ark, and they knew not until the flood came and took them all away, so shall also the coming of the Son of man be.
For those who understand the plain text of the present words, whether they wish to understand it spiritually or simply, it is consistent to say concerning the consummation of this world that "it shall come suddenly," like one who has already fallen sick beforehand with a sickness fit to make manifest his coming corruption. For this is shown especially from what he says, that the coming of the Son of man will be like the days of Noah; for then all things that were upon the earth suddenly perished. But whoever wishes to say that the consummation of the world will happen gradually will say that likewise it happened in the days of Noah. For with the rain descending for forty days and forty nights, it followed that those first perished who dwelt in the lower parts of the earth, and after them those who dwelt somewhat in the higher parts, and thus last of all those who dwelt in the highest mountains. So too (he says) in the consummation of the world, when the fire has descended, it will indeed begin from the more elevated places and gradually descend to the lower. But Luke, subjoining also the similitude of the fire of Sodom, gives us occasion to understand that the consummation is to come suddenly. But someone will say that by this it is declared that that rain, or that fire, did not happen according to the order of nature, but on account of the abundance of the sins of men.
In two ways, then, is the coming corruption of the world reckoned: in one way according to a natural descent of fire, in another according to the judgment of God. But the Gentiles do not say that those sins were the burning, or the cause of that burning, but that it was the power of fire. The divine discourses, however, teach that all things are held and governed by God, and they do not blame the violence of fire, but proclaim it the will of God — of God who saves upon the earth those who are worthy of salvation in it, but destroys those in whom, on account of the abundance of iniquity, "charity grows cold." For the comparison with the fire of Sodom teaches most manifestly that the corruption of the world will be sudden. This is clear from what the angel said to Lot: "behold, I have admired your face in this word, that I will not destroy the city of which you have spoken; hasten therefore to be saved there; for I cannot do anything until you go thither." You see that that fire which was sent upon Sodom was held back by the divine will, until Lot entered into Zoar. So I think it will be also in the consummation (according as Lot too was saved), that then that fire of the consummation will lay hold of the world according to the judgment of God, when the saved righteous shall shine "as the sun in the kingdom of their Father": then "they will gather the wicked out of the kingdom of Christ and cast them into the furnace of fire."
For how is it not manifest that the corruption of the world will be sudden, from what he says: they will be eating and drinking, marrying and giving in marriage, which are signs of peace and security? For famines and pestilences will perhaps be some time before the consummation; but around the consummation itself there will be neither famine nor war. And how are eating and drinking, marrying and giving in marriage, planting and building, buying and selling to be understood, unless it is so ordered? But this too makes it manifest, what the Apostle says: "that the day of the Lord shall so come as a thief in the night. When they shall say: peace and security, then sudden destruction shall come upon them, as the pain of childbirth upon her that is with child, and they shall not escape"; for he teaches us that the day of consummation will come upon men suddenly and unexpectedly, when the state of things shall seem to have been turned as it were for the better — from the former famine to abundance, from pestilence and battles to peace and security.
But those who hear the Gospel more deeply and do all things so that the Gospel may be in no part at all veiled to them, do not much care about the general consummation of the age, whether it is to be sudden and general or by parts; but they consider only this, that the consummation of each single person happens without his knowing either the day or the hour of his own departure, and that upon each one of us "the day of the Lord will so come as a thief." On which account it is needful to watch, whether in the evening (that is, in youth) or at midnight (that is, in the midst of dark human life) or at cockcrow (when one is now older) or in the morning (when one is now in advanced old age), so that when God the Word comes bringing the consummation of the setting-out of this life, he may be found who did not give "sleep to his eyes" nor "slumber to his eyelids," and who kept the commandment of him who says: "watch at all times." Yet all are vain, whether those who profess to know the consummation of the world, when it will be, or those who boast that they know the end of their own life, seduced either by the signs of birds or by ventriloquists or by magicians, and thinking to know the day and hour of their own departure. For as it is, no one can know, unless perhaps he be some prophet illumined by the Holy Spirit — like him who prophesied to the king's wife who wished to know whether her son would rise from his infirmity, and like Elijah who prophesied to Ahaziah, saying what had been determined for him by the Lord: "thus says the Lord: because there was no God in Israel, do you go to seek unto Baal the fly, the god of Ekron? not so; the bed upon which you have gone up, you shall not come down from it, for you shall surely die."
These things, even though we have said them in a digression, we have nevertheless introduced as useful, since concerning the consummation of each single person also (that is, concerning the day of his departure) no one can know — although many profess to know such things — except perhaps those who have heard from the prophets. I know also another consummation of the righteous man, who with apostolic advancement can say: "but far be it from me to glory, save in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world." For to him to whom the world is crucified, for him in a certain way the consummation of the world has already come; and he who is dead to worldly things, to him (having passed over days not of the Lord) there comes the day of the Lord, on which the coming of the Son of man takes place upon his soul, because he now no longer lives to sin and to the world.
COMMENTARY ON MATTHEW 56For indeed those in the world who celebrate a triumph over their enemies are accustomed to set up their trophies against the vanquished in the form of a cross. The cross of Christ, therefore, is a trophy against Satan; for this reason I say, "But far be it from me to boast except in the cross"—I who have come to know what the power of the cross is; because I have been set free from evils through him who died in order to rescue me from death: "Except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world". A great good it is that to me "the world has been crucified"; through what has this good come to me? "Through the cross of Christ". A great good it is for me that I "am crucified to the world"; for if I have died to the world, I have been crucified to the world together with Christ; but if I live to my sins, I have not yet been counted worthy of the good that comes through the cross. And at the same time let us also prepare ourselves for trials, for martyrdoms, knowing that whoever denies has no salvation.
COMMENTARY ON 1 CORINTHIANS FRAGMENT VIFor when thou hast gone forth from the world, inasmuch as it is its custom to pursue after those who forsake it and depart from it, turn thee to fight against it, and be thou crucified to it, remembering that which Paul spake, "I am crucified to the world, and the world is crucified to me." Lighten therefore from off thee the weight of the world, that the war which thou art preparing against it may be easy to thee, and instead of the Jordan, go down into the waters of knowledge, and after thy submersion cleave unto the rule of the Spirit.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on PovertyAnd the participation in the sufferings of Christ consisteth not in a man giving alms, and in shewing his lovingkindness unto those who are needy, but in his dying wholly and entirely to the world, and to the body, and to the lusts, and to the passions, and in a man crucifying his old man with all the lusts thereof, even as Paul also spake concerning himself, "I am crucified unto the world." And the whole feeling of the world was annulled in him, after the manner in which it is annulled in those who are dead in nature, for as the dead body feeleth not any one thing which is brought nigh unto it, even so in that man, who hath been crucified with Christ, and who hath put to death in himself all the old man, is there no perception of anything which is in the world; and for this reason also Paul calleth "dead" those who stand in this rule of perfection. For the righteous man who dwelleth in the world, and who hath a wife, and children, and riches, and possessions, cannot be called dead, because all his life is like unto that of a living man; for the dead man is not married, and he begetteth not, while the righteous are united unto their wives, and beget children, and do other things which follow in their train.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on PovertyMoreover, "the world is crucified unto me," who am a servant of the Creator-"the world," (I say, ) but not the God who made the world-"and I unto the world," not unto the God who made the world.
Against Marcion Book VLet them, he says, boast in circumcision, a thing abolished, but for me let there be no other boast "except in the cross of our Lord Jesus Christ" (that is, faith in the Crucified), which (cross) abolished the law. He turned away from this as something worthless, even calling upon God's help for this. What then is the boast in the cross? It is that for me, the unworthy one, the Lord was crucified, Who so loved me that He gave up even Himself. Thus, for Paul and for every believer, the cross serves as a subject of boasting, because in it the love of the Lord toward us is manifested. And what servant does not boast in the love of his master?
The world he calls worldly affairs: glory, wealth, pleasure. So they have died to me and I am dead to them: a double mortification. And they cannot take hold of me, since they are dead, and I myself cannot resort to them, because I am dead.
Commentary on GalatiansAfter unmasking the sinister intention of the seducers, the Apostle here insinuates his own intention. First, he states his intention; Secondly, he gives a sign of this intention (v. 14); Thirdly, the reason for this intention (v. 15).
He says therefore: The intention of the seducers is obvious, for they glory in the flesh; but I seek my glory elsewhere, namely, in the Cross. And this is what he says: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ." Notice that where the worldly philosopher felt shame, there the Apostle found his treasure: what the former regarded as foolish became for the Apostle wisdom and glory, as Augustine says. For each person glories in that through which he is considered great. Thus a person who regards himself as great in his riches, glories in them; and so on for other things. For one who regards himself to be great in nothing but Christ glories in Christ alone. But the Apostle was such a one; hence he says: "I live now not I; but Christ liveth in me" (2:20).
Accordingly he glories in nothing but Christ and particularly in the Cross of Christ; and this because in it are found all the things about which men usually glory. For some glory in the friendship of the great, such as of kings and princes; and this friendship the Apostle found most of all in the Cross, because there an obvious sign of divine friendship is shown: "But God commendeth his charity towards us; because when as yet we were sinners according to the time, Christ died for us" (Rom 5:8). For nothing shows His mercy to us as much as the death of Christ. Hence Gregory: "O inestimable love of charity! To redeem the servant, He delivered His Son."
Again, some glory in knowledge; and of this the Apostle found a more excellent one in the cross: "For I judged not myself to know anything among you but Jesus Christ and him crucified" (1 Cor 2:2). For in the Cross is the perfection of all law and the whole art of living well. Again, some glory in power; and of this the Apostle found the highest form through the Cross: "The word of the cross to them, indeed, that perish is foolishness; but to them that are saved, that is, to us, it is the power of God" (1 Cor 1:18). Again, some glory in newly-found freedom; and this the Apostle obtained through the Cross: "Our old man is crucified with him that the body of sin may be destroyed, to the end that we may serve sin no longer" (Rom 6:6).
Again, some glory in being accepted into some famous fellowship; but by the Cross of Christ, we are accepted into the heavenly ranks: "Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven" (Col 1:20). Again, some glory in the triumphal banners of conquest; but the Cross is the triumphal ensign of Christ's conquest over the demons: "And despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself" (Col 2:15); "Blessed is the wood by which justice cometh" (Wis 14:7).
The sign of his own intention he shows, saying "by whom the world is crucified to me, and I to the world." But since this which he says, "But God forbid that I should glory save in the cross of our Lord Jesus Christ", is an exceptive proposition which includes one affirmative and one negative statement, he is really giving two signs that prove both statements. First, he proves the negative one, namely, that he does not glory save in the cross. He does this when he says, "by whom the world is crucified to me, and I to the world." For that in which a person glories is not dead in his heart, but rather that which he scorns: "I am forgotten as one dead, from the heart" (Ps 30:13). But it is plain that the world and all things in it were dead in the heart of Paul: "I count all things as dung, that I may gain Christ" (Phil 3:8). Therefore he does not glory in the world or in the things that are in the world. And this is what he says: Verily, "I glory in nothing save in the cross of Christ, by whom," namely, Christ crucified, "the world is crucified to me," i.e., is dead in my heart, so that I covet nothing in it.
Secondly, he proves the affirmative, namely, that he glories in the Cross of Christ, saying that he is crucified to the World. For a person who glories in something treasures it and desires to make it known; but the Apostle treasures nothing or desires to make nothing known except what pertains to the Cross of Christ; therefore, he glories in it alone. And this is what he says: "and I to the world", namely, I am crucified. As if to say: I carry the marks of the Cross and I am considered as dead. Therefore, as the world abhors the Cross of Christ, so it abhors me: "For you are dead and your life is hid with Christ in God" (Col 3:3).
Commentary on GalatiansFor in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.
Ѡ҆ хрⷭ҇тѣ́ бо і҆и҃сѣ ни ѡ҆брѣ́занїе что̀ мо́жетъ, ни неѡбрѣ́занїе, но но́ва тва́рь.
For neither is circumcision anything, nor uncircumcision, but a new creature.
Just as the faithful man and the unbeliever, though one in substance, are divided into two according to the difference of their understanding, as the Apostle says: "Stripping yourselves of the old man with his works, and putting on the new, who is renewed unto knowledge according to the image of the Creator" (Col. 3:9, 10): so also the world, though it is one according to substance, becomes now one thing, now another, according to the mind. To the sinner the world is old; to the saint, new. For when the world has been crucified to the saint, there is for him no circumcision and uncircumcision, no Jew and no Gentile, but a new creature, into which the body of our lowliness is transfigured, conformed to the body of the glory of Christ: for the old things have passed away; behold, all things are made new (2 Cor. 5). And as there is one glory of the sun, another of the moon, another of the stars: "For star differs from star in glory: so also is the resurrection of the dead" (1 Cor. 15:41, 42). Concerning which Daniel too agrees with one voice, saying: "Very many of those who sleep shall rise from the dust of the earth: these to eternal life, and these to reproach and to eternal confusion" (Dan. 12:2); and: "Those who understand shall shine like the splendor of the firmament". And of the righteous: "Many like the stars for ever". For neither in the sun and moon, the firmament and the stars, does circumcision avail anything, or uncircumcision: but there is a new creation, without those parts of bodies that can be cut. So therefore we too, who love God, and for whom have been prepared the things that eye has not seen, nor ear heard, nor have they ascended into the heart of man (1 Cor. 2), when we have been transformed from the body of lowliness into the body of the glory of the Lord Jesus Christ, shall have that body which neither the Jew could cut, nor the Gentile keep with its foreskin. Not that it is something other according to substance, but that it is different according to glory. "For this mortal must put on immortality, and this corruptible be clothed with incorruption" (1 Cor. 15:53). Perceiving something similar to this, the blessed evangelist John also spoke: "Dearly beloved, now we are sons of God: and it is not yet manifest what we shall be. We know that if it is made manifest, we shall be like him: because we shall see him as he is" (1 John 3:2). Since, then, that body of the glory of Jesus Christ has not yet been made manifest — the body which both had the marks of the nails after the resurrection and entered through closed doors — let us, who even now in baptism have risen again with Christ, reborn into the new man, serve neither circumcision nor uncircumcision, but let us believe that even now we are what we shall be.
Commentary on Galatians"For neither is circumcision any thing, nor uncircumcision, but a new creature. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God."
Observe the power of the Cross, to what a pitch it hath raised him! not only hath it put to death for him all mundane affairs, but hath set him far above the Old Dispensation. What can be comparable to this power? for the Cross hath persuaded him, who was willing to be slain and to slay others for the sake of circumcision, to leave it on a level with uncircumcision, and to seek for things strange and marvellous and above the heavens. This our rule of life he calls "a new creature," both on account of what is past, and of what is to come; of what is past, because our soul, which had grown old with the oldness of sin, hath been all at once renewed by baptism, as if it had been created again. Wherefore we require a new and heavenly rule of life. And of things to come, because both the heaven and the earth, and all the creation, shall with our bodies be translated into incorruption. Tell me not then, he says, of circumcision, which now availeth nothing; (for how shall it appear, when all things have undergone such a change?) but seek the new things of grace. For they who pursue these things shall enjoy peace and amity, and may properly be called by the name of "Israel." While they who hold contrary sentiments, although they be descended from him (Israel) and bear his appellation, have yet fallen away from all these things, both the relationship and the name itself. But it is in their power to be true Israelites, who keep this rule, who desist from the old ways, and follow after grace.
Homily on Galatians 6— [OECUMENIUS] "but a new creation." A new creation, he says, of all things; for all who were circumcised and those uncircumcised alike, having believed, have become a new creation, having buried the old man, and we having been regenerated by the washing of baptism. [end of the excerpt by Oecumenius] —
Commentary on GalatiansPaul also mentions a new creation in his letter to the Corinthians. … The strict meaning of new creation is the transformation of all things which will occur after the resurrection from the dead. For then the creation will be freed from sin's burden and redeemed. Paul demonstrates that saving baptism is an image of things to come. In it we put off the old nature and put on the new. And we, ridding ourselves of sin's burden, receive the grace of the Spirit. Yet neither the most holy baptism nor the life to come recognizes any difference between circumcision and uncircumcision. By world he means the affairs of life—honor, glory and wealth. To these he declares himself dead.
EPISTLE TO THE GALATIANS 6.15Do not point out to me, he says, circumcision, which has no power and is useless, just as uncircumcision is: for Christ has renewed all things and requires of us a new life. Life according to Christ is a "new creation" because your souls, which had grown old through sin, have now been renewed by baptism, and because in the age to come, having been renewed in body and having become incorruptible, we shall be deemed worthy of incorruption and glory.
Commentary on GalatiansThe reason why he glories in nothing else is given when he says, "For in Christ Jesus neither circumcision availeth any thing nor uncircumcision, but a new creature." Indeed, he glories mainly in that which avails and helps in joining him to Christ; for it is this the Apostle desires, namely, to be with Christ. And because the Jewish rite and the observances of the Gentiles are of no avail in this regard, but only the Cross of Christ, therefore he glories in it alone. And this is what he says: "For in Christ Jesus neither circumcision", i.e., the Jewish rite, "nor uncircumcision", i.e., Gentile observances, "availeth any thing", i.e., to justify us and join us to Christ, "but a new creature" availeth for us. This, indeed, is obvious from what was said above, in almost the same words: "For in Christ Jesus neither circumcision availeth anything nor uncircumcision; but faith that worketh by charity" (5:6). Therefore, faith informed by charity is the new creature. For we have been created and made to exist in our nature through Adam, but that creature is already old. Therefore, the Lord in producing us and establishing us in the existence of grace has made a new creature: "That we might be some beginning of his creature" (Jam 1:18). And it is called "new," because by it we are reborn into a new life by the Holy Spirit—"Thou shalt send forth thy spirit and they shall be created: and thou shalt renew the face of the earth" (Ps 103:30)—and by the Cross of Christ: "If then any be in Christ a new creature, the old things are passed away, behold all things are made new" (2 Cor 5:17). In this way, then, by a new creature, i.e., by the faith of Christ and the charity of God which has been poured out in our hearts, we are made new and are joined to Christ.
Commentary on GalatiansAnd as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ’ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ Θεοῦ.
И҆ є҆ли́цы пра́виломъ си́мъ жи́тельствꙋютъ, ми́ръ на ни́хъ и҆ млⷭ҇ть, и҆ на і҆и҃ли бж҃їи.
Paul means those who are truly prepared for the vision of God. These are distinguished from those who are called by this name [Israel] and in their carnal blindness refuse to see the Lord, spurning his grace, still desiring to be enslaved by temporal things.
EPISTLE TO THE GALATIANS 63 [1B.6.15-16]And whoever follow this rule, peace upon them, and mercy, and upon the Israel of God.
All things are directed by a norm; and whether they are crooked or straight is shown up once the rule has been laid against them. So too the teaching of God is, as it were, a kind of norm of speech, which judges between what is righteous and what is unrighteous: whoever follows it will have in himself the peace which surpasses all understanding; and after peace, mercy, which is preeminent in the Israel of God. Now he is called the Israel of God to distinguish him from the one who has ceased to be the Israel of God. For they say that they are Jews, and are not, but they lie, since they are of the synagogue of Satan. And do not wonder if, in imitation of the spiritual Israel, there is a carnal Israel, which has neither peace nor mercy; of which it is also written to the Corinthians: "See Israel according to the flesh" (1 Cor. 10:18); since, in imitation of God and the Lord as well, there are many gods and many lords, whether in heaven or on earth. And beautifully, so as to end the epistle in keeping with the argument he had set out, he called it in a single phrase the Israel of God; so that, namely, all the things said above may be shown to have been argued not beside the case, but from the case.
Commentary on Galatians"And those who will walk by this rule." He says, "May those who are satisfied with this rule and this teaching regard everything as a new creation, and not subject themselves to the law."
"and upon the Israel of God." Israel is a faithful people, as if devoted to God. And whoever has been unfaithful, even if he descends from Jacob, is cast out from the kinship that is toward him.
Commentary on GalatiansTherefore, whoever abides by this rule of new life according to the pattern of Christ, avoiding the obsolete and powerless circumcision, will attain peace with God, having been freed from sins which make God an enemy to us, and will be deemed worthy of God's love for mankind, no longer being subjected to hatred as an enemy of God, but being deemed worthy of mercy, since peace has come to him through the cross and grace. And such people constitute Israel in the proper sense, as those who see God, while those who are not such, even if they are Israelites by descent, are falsely so called. And Paul borrowed this from David, who says: peace be upon Israel (Ps. 114:5).
Commentary on GalatiansHaving disclosed the intention of the seducers and intimated his own, the Apostle counsels them: First, to imitate him; Secondly, to desist from being troublesome to him (v. 17); Thirdly, he begs grace for them to carry out the aforesaid (v. 18).
First, therefore, he says: My intention is to glory only in the Cross of Christ. And you, too, should do this, because "whosoever shall follow this rule" which I follow, namely, this proper way of glorying—"But we will not glory beyond our measure and according to the measure of the rule which God hath measured to us" (2 Cor 10:13)—"peace on them", namely, on those who glory, because they glory in Christ alone: peace, I say, by which they are set at rest and made perfect in good. (For peace is tranquillity of mind: "Since I am become in his presence as one finding peace" (Cant 8:10); and in Colossians (3:15): "And let the peace of Christ rejoice in your hearts, wherein also you are called in one body"): "and mercy", by which we are set free of our sins: "The mercies of the Lord that we are not consumed" (Lam 3:22); "The grace of God and his mercy is with his saints, and he hath respect to his chosen," namely, who are His Israel (Wis 4:15): "For it is not he is a Jew who is so outwardly" (Rom 2:28). He, therefore, is "the Israel of God" who is spiritually an Israel before God: "Behold an Israelite indeed, in whom there is no guile" (Jn 1:47); "For all are not Israelites that are of Israel: neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called; that is to say, not they that are the children of the flesh are the children of God but they that are the children of the promise, are accounted for the seed" (Rom 9:6). Hence even the Gentiles have become the Israel of God by uprightness of mind; for Israel means "most upright": "Israel will be your name" (Gen 32:28).
Commentary on GalatiansFrom henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω· ἐγὼ γὰρ τὰ στίγματα τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματί μου βαστάζω.
Про́чее, трꙋды̀ да никто́же мѝ дае́тъ: а҆́зъ бо ꙗ҆́звы гдⷭ҇а і҆и҃са на тѣ́лѣ мое́мъ ношꙋ̀.
He does not wish to be annoyed any longer by people advocating circumcision—people who would force him to write another letter. He wants the Galatians to respond quickly to his letter and get rid of their mistakes. This hard work will result in genuine rest. If, however, they show themselves to be reluctant and stubborn, refusing to change, Paul wants to be left alone. Let the Galatians spend their time and effort trying to please the Judaizers in an empty search for temporary reward.
EPISTLE TO THE GALATIANS 6.17This man was the first in the struggle of our days; he was the leader among Christ's soldiers; he, in the midst of the burning beginnings of the persecution, engaged with the very chief and author of the disturbance, in conquering with invincible firmness the adversary of his own conflict. He made a way for others to conquer; a victor with no small amount of wounds, but triumphant by a miracle, with the long-abiding and permanent penalties of a tedious conflict. For nineteen days, shut up in the close guard of a dungeon, he was racked and in irons; but although his body was laid in chains, his spirit remained free and at liberty. His flesh wasted away by the long endurance of hunger and thirst; but God fed his soul, that lived in faith and virtue, with spiritual nourishments. He lay in punishments, the stronger for his punishments; imprisoned, greater than those that imprisoned him; lying prostrate, but loftier than those who stood; as bound, and firmer titan the links which bound him; judged, and more sublime than those who judged him; and although his feet were bound on the rack, yet the serpent was trodden on and ground down and vanquished. In his glorious body shine the bright evidences of his wounds; their manifest traces show forth, and appear on the man's sinews and limbs, worn out with tedious wasting away. Great things are they-marvellous things are they-which the brotherhood may hear of his virtues and of his praises. And should any one appear like Thomas, who has little faith in what he hears, the faith of the eyes is not wanting, so that what one hears he may also see. In the servant of God, the glory of the wounds made the victory; the memory of the scars preserves that glory.
Epistle XXXIIIPaul's point is this: "All that Christ experienced on the cross—the imprint of the nails, the spear thrust in his side, the other marks of the crucifixion—I bear in my own body. I too have suffered. Therefore you too ought to endure much—indeed all—adversity, since you will be with Christ if you suffer with Christ and begin by your own act, in the face of adversaries, to suffer what Christ suffered." Through these words Paul reveals what he himself was suffering, how much he shared with Christ and what we also ought to suffer if we wish to live in Christ.
EPISTLE TO THE GALATIANS 2.6.17"Rejoicing in these lacerations," Paul says, "I bear the marks of Christ in my own body." He readily yields to his weakness in all these misfortunes, through which the power of Christ is being perfected in virtue.
ORATION 12 ON SONG OF SONGS 5.7I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son the Creator, and others that He is Himself God over all. Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. But ye have not "given place by subjection to them, no, not for one hour." For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum," and bare about "the marks of Christ" in his flesh.
Epistle of Pseudo-Ignatius to the TarsiansFrom now on let no man be troublesome to me.
Not as though he had grown weary in teaching; but so that the farmer too may have this toil if the young shoots he has planted dry up, and the shepherd anxiety if the flocks which he had gathered are scattered and torn to pieces. It is therefore better read in the Greek, "From now on let no one cause me labors"; that is, lest I should again have the need of laboring among you. He causes labor to his teacher who both lives and thinks otherwise than the teacher has both taught and done. He may also be forestalling the contentiousness of those, if any should wish to contradict him hereafter, as he also did to the Corinthians concerning the veiling of a woman's head and the man's not veiling, when after much argument he concluded, saying: "But if anyone seems to be contentious: we have no such custom, nor has the Church of God" (1 Cor. 11:16); that is, we have said what seemed to us honorable and just; but if anyone, unwilling to acquiesce in the truth, seeks what to answer, and on what grounds they may strive against it, let him know that he is not worthy of a response, since he is more ready to contend than to be taught.
But I bear the marks of the Lord Jesus in my body. He who after the coming of Christ is circumcised in the flesh does not bear the marks of the Lord Jesus, but has glory in his shame. But he who was in stripes above measure, in prisons frequently, was three times beaten with rods, once stoned, and the rest that are written in the catalogue of his glorying, he bears the marks of the Lord Jesus in his body. Perhaps also he who chastens his body and brings it into subjection, lest while preaching to others he himself should be found reprobate, bears the marks of the Lord Jesus in his body (1 Cor. 9). The apostles too rejoiced that they had been counted worthy to suffer insult for the name of Jesus (Acts 5).
Commentary on Galatians"From henceforth let no man trouble me."
This he says not as though he were wearied or overpowered; he who chose to do and suffer all for his disciples' sake; he who said, "Be instant in season, out of season;" (2 Tim. iv: 2.) he who said, "If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil;" (2 Tim. ii: 25, 26.) how shall he now become relaxed and fall back? Wherefore does he say this? it is to gird up their slothful mind, and to impress them with deeper fear, and to ratify the laws enacted by himself, and to restrain their perpetual fluctuations.
"For I bear branded on my body the marks of Jesus."
He says not, "I have," but, "I bear," like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? "More clearly by those wounds than by any argument, than by any language, do I vindicate myself," says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought ye, he says, to judge of me. And if any one desire to hear my defence, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters. At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion. That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.
Homily on Galatians 6"From now on let no one trouble me." He does not say this out of reluctance, God forbid. But intending that the laws he has put in place remain unalterable, so that nothing may be added to or taken away from them after him.
— [PHOTIUS] "let no one trouble me." Let no one bring against me an accusation for the things I do. For even in silence I have a greater defense through my deeds. For the marks of Christ, that is, the wounds and scars for Christ's sake, themselves testify to his path and zeal on his behalf, and to the sincere and pure and unstained nature of the preaching.
"Let no one trouble me concerning my labors." To what extent do you afflict and trouble me, he says, being agitated do you offer? Be ashamed, if nothing else, but at least of the marks of Christ, which for your sake and because of the proclamation to you I carry about in my body. And when he says the marks of Christ, he at once reminds that he also suffered for us. And therefore in every way it was fitting to abandon the law and be established in faith. [end of the Photius excerpt] —
"the marks of the Lord Jesus." By "marks" he means the sores, the wounds, the sufferings for the Lord and for the preaching.
"for I bear in my body." As if he said: Let no one slander me among you as a hypocrite. For these very wounds and the blows suffered for the Lord bear witness that I live sincerely. For he was slandered, doing everything as if from hypocrisy, sometimes proclaiming circumcision, at other times not.
Commentary on GalatiansBut since the fourth passover of the persecution has arrived, it is sufficient, in the case of those who have been apprehended and thrown into prison, and who have sustained torments not to be borne, and stripes intolerable, and many other dreadful afflictions, and afterwards have been betrayed by the frailty of the flesh, even though they were not at the first received On account of their grievous fall that followed yet because they contended sorely and resisted long; for they did not come to this of their own will, but were betrayed by the frailty of the flesh for they show in their bodies the marks of Jesus, and some are now, for the third year, bewailing their fault: it is sufficient, I say, that from the time of their submissive approach, other forty days should be enjoined upon them, to keep them in remembrance of these things.
The Canonical EpistleThe world, in the apostle's sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them "persecutors of Christ." But when he adds, that "he bare in his body the scars of Christ"-since scars, of course, are accidents of body -he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial, the scars of which he represents as borne upon his body.
Against Marcion Book VHowever, let me meanwhile add that in the same passage Paul "carries about in his body the marks of the Lord Jesus; " he also forbids our body to be profaned, as being "the temple of God; " he makes our bodies "the members of Christ; " and he exhorts us to exalt and "glorify God in our body.
On the Resurrection of the FleshHe says this not as one who is weary and despairing. For how could this be possible for one who exhorts: "be instant in season and out of season" (2 Tim. 4:2); but rather out of a desire that the decrees given by him be unshakeable, and that the Galatians not expect anything different from him, but be convinced that this is how he preaches.
In justification, he says, against those who say to you that I am a hypocrite and in other places preach circumcision — I have wounds and afflictions for the sake of Christ. For they testify more powerfully than any speech that I subjected myself to dangers not for the law, but for the teaching of Christ. And he did not say: I have, but "I bear," as some trophy or royal mark of distinction, and I take pride in them.
Commentary on GalatiansThen when he says, "From henceforth let no man be troublesome to me", he admonishes them to bother him no more.
He says therefore: "From henceforth let no man be troublesome to me." This can be explained in two ways. In one way, from henceforth can be taken as one word [amodo] that the sense is: "From henceforth", i.e., from now on. In another way it might be taken as two words [de cetero], so that the sense is: Let no man be troublesome to me about anything else. As if to say: I glory in the Cross alone; with respect to anything else, let no man bother me, because I care about nothing else. But the first is better.
His saying, "let no man be troublesome to me", can be referred to the false brethren, who were troubling the Apostle by raising difficulties and murmuring about the legal observances: "But as for me, when they were troublesome, I was clothed with haircloth" (Ps 34:13). Or it can be referred to hearers who do not grasp his meaning. As if to say: "let no one be troublesome to me", i.e., let no one who hears me show himself to be such as to make it necessary for me to labor with him again, namely, by understanding in a way other than I have taught.
The reason for this admonition he assigns when he says, "for I bear the marks [stigmata] of the Lord Jesus in my body". For stigmata are, strictly speaking, certain marks branded on one with a hot iron; as when a slave is marked on the face by his master, so that no one else will claim him, but quietly let him remain with the master whose marks he bears. And this is the way the Apostle says he bears the marks of the Lord, branded, as it were, as a slave of Christ; and this, because he bore the marks of Christ's passion, suffering many tribulations in his body for Him, according to the saying of 1 Peter (2:21): "Christ suffered for us, leaving you an example, that you should follow his steps"; "Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our mortal flesh" (2 Cor 4:10).
According to this there are two ways of connecting this with the preceding. In one way, as has been said: "let no man be troublesome to me", for I bear the marks of Our Lord Jesus Christ in my body; consequently, no one has any right over me except Christ. In another way: "let no man be troublesome" to me, because I have many other conflicts and marks that trouble me in the persecutions I suffer; and it is cruel to add affliction to one already afflicted. Hence the complaint of Job (16:15): "He hath torn me with wound upon wound." Nevertheless, the first is better.
Commentary on GalatiansBrethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί· ἀμήν.
Блгⷣть гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀ со дꙋ́хомъ ва́шимъ, бра́тїе. А҆ми́нь.
The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
Not dissension, not slavery of the Law, not quarreling, not wrangling, but the grace of the Lord Jesus Christ be with your spirit. By no means with the flesh, by no means with the soul; either because, having been made spiritual, you cease to be flesh and soul, or because in the principal part those things too that are lesser are comprehended. For the soul and the flesh are subject to the spirit. Of which Ecclesiastes also speaks: "The spirit shall return to him who gave it" (Eccles. 12:7). And Paul in another place: "The Spirit himself bears witness to our spirit" (Rom. 8:16). But this grace of the Lord Jesus is not with all, but with those who deserve to be called brothers by the apostle, faithful brothers and true (germani) brothers, which is what the Hebrew word AMEN signifies. For the Seventy translators rendered Amen as "so be it" (fiat); Aquila, Symmachus and Theodotion as "faithfully" (fideliter), or "truly" (vere). And just as in the Old Testament God confirms his words by a certain custom of swearing, saying: "I live, says the Lord" (Num. 14:28), and one also swears by the saints: "As your soul lives"; so too our Savior in the Gospel shows by the word Amen that the things he speaks are true. And that Amen signifies the assent of the hearer and is a seal of truth, the first Epistle to the Corinthians also teaches us, in which Paul says: "But if you bless with the spirit, who fills the place of the unlearned? How will he say amen over your blessing, since indeed he does not know what you are saying" (1 Cor. 14:16)? From which he shows that the unlearned man cannot answer that what is said is true unless he has understood what is being taught.
Commentary on Galatians"The grace of our Lord Jesus Christ be with your spirit, brethren. Amen."
By this last word he hath sealed all that preceded it. He says not merely, "with you," as elsewhere, but, "with your spirit," thus withdrawing them from carnal things, and displaying throughout the beneficence of God, and reminding them of the grace which they enjoyed, whereby he was able to recall them from all their judaizing errors. For to have received the Spirit came not of the poverty of the Law, but of the righteousness which is by Faith, and to preserve it when obtained came not from Circumcision but from Grace. On this account he concluded his exhortation with a prayer, reminding them of grace and the Spirit, and at the same time addressing them as brethren, and supplicating God that they might continue to enjoy these blessings, thus providing for them a twofold security. For both prayer and teaching, tended to the same thing and together became to them as a double wall. For teaching, reminding them of what benefits they enjoyed, the rather kept them in the doctrine of the Church; and prayer, invoking grace, and exhorting to an enduring constancy, permitted not the Spirit to depart from them. And He abiding in them, all the error of such doctrines as they held was shaken off like dust.
Homily on Galatians 6"with your spirit." With a mindful spirit. He wishes to attain favor for his soul.
Commentary on GalatiansBy this wish he shows them that he did not say all this out of anger and hatred. And this contains not only a wish but also an instruction that seals everything that was said. For he reminds them of the grace which they received not through the law but by faith in Christ. And he did not say "with you," but "with your spirit," drawing them away from the carnal and showing that they received the Spirit not from the law but from grace, and that not the law nor circumcision, but grace can preserve the Spirit in them, just as it also imparted Him. And by calling them brethren, he reminded them of the font of baptism, from which we become brethren, children of the One Father God, and not from the law. May the grace of God be with us as well, so that we may live according to the spirit and not lose the divine sanctification of the Comforter through the defilement of sin, but always increase it in ourselves in Christ Jesus our Lord, Who revealed the new and spiritual life, having abolished the old and carnal one. To Him be glory forever. Amen.
Commentary on GalatiansThen he implores the help of God's grace, saying: "The grace of our Lord Jesus Christ", by which you may carry out the foregoing, "be with your spirit", i.e., with your understanding, so that you may understand the truth. Or, "with your spirit," with which you should observe the Law, rather than in a carnal manner: "For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons" (Rom 8:15).
Commentary on Galatians
BRETHREN, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
Ἀδελφοί, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πρᾳότητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς.
Бра́тїе, а҆́ще и҆ впаде́тъ человѣ́къ въ нѣ́кое прегрѣше́нїе, вы̀ дꙋхо́внїи и҆справлѧ́йте такова́го дꙋ́хомъ кро́тости: блюды́й себѐ, да не и҆ ты̀ и҆скꙋше́нъ бꙋ́деши.
Now Paul speaks to those who were spiritually stronger, lest by becoming proud in their own good life they should think it right to despise and reject one who had perhaps been overtaken by sin. And so they must be told that people struggling with sin are to be spurred toward reform with kindness. If they were to be more harshly punished with coercive authority, they would not accept reproof. They would begin to defend themselves against seeming to be base and worse. If you protect a person from strife and arrogance, he will become meek in relation to you, since humility tends to make even the proud humble.
EPISTLE TO THE GALATIANS 6.2.1-2One is overtaken on those occasions either when one sins without seeing at the time that it is a sin or when one sees this and is still overcome. One sins either in ignorance of truth or under the limitations of infirmity.
Against Lying 22There is no surer test of the spiritual person than his treatment of another's sin. Note how he takes care to deliver the sinner rather than triumph over him, to help him rather than punish him and, so far as lies in his capacity, to support him.
EPISTLE TO THE GALATIANS 56 [1B.6.1]We don't like rationing which is imposed upon us, but I suggest one form of rationing which we ought to impose on ourselves. Abstain from all thinking about other people's faults, unless your duties as a teacher or parent make it necessary to think about them. Whenever the thoughts come unnecessarily into one's mind, why not simply shove them away? And think of one's own faults instead? For there, with God's help, one can do something. Of all the awkward people in your house or job there is only one whom you can improve very much. That is the practical end at which to begin. And really, we'd better. The job has to be tackled some day: and every day we put it off will make it harder to begin.
The Trouble With X, from God in the DockFor we need time to do anything perfectly (maturius); and let us not be precipitate in our counsels or our works, neither let us violate order. But if any one has fallen in anything, let us not consign him to ruin; but let us reprove him with brotherly affection, as the blessed apostle says: "If a man be overtaken in any fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, test thou also be tempted. Bear ye one another's burden, and so will ye fulfil the law of Christ."
EPISTLE 2:5Moreover, we do not prejudge when the Lord is to be the judge; save that if He shall find the repentance of the sinners full and sound, He will then ratify what shall have been here determined by us. If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man's heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, "A brother that helpeth a brother shall be exalted; " and that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; " also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; " and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand." John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins." And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."
Epistle LIThat brethren ought to support one another. To the Galatians: "Each one having others in consideration, lest ye also should be tempted. Bear ye one another's burdens, and so ye shah fulfil the law of Christ."
Treatise XII Three Books of Testimonies Against the JewsMacarius said also, 'If you are stirred to anger when you want to reprove someone, you are gratifying your own passions. Do not lose yourself in order to save another.'
The Desert Fathers, Sayings of the Early Christian MonksPoemen said, 'If a man sins and denies it, saying, "I have not sinned," do not correct him, or you will destroy any intention he might have of changing. If you say, "Do not be cast down, my brother, but be careful about that in future," you will move his heart to repent.'
The Desert Fathers, Sayings of the Early Christian MonksHyperichius said, 'Snatch your neighbour from his sins, so far as you can, and refrain from condemning him, for God does not reject those who turn to him. Let no evil word about your brother stay in your mind, so that you can say, "Forgive us our debts, as we also forgive our debtors" (Mt. 7:12).'
The Desert Fathers, Sayings of the Early Christian MonksThere was once a brother who was very eager to seek goodness. Being very disturbed by the demon of lust, he came to a hermit and told him about his thoughts. The hermit was inexperienced and when he heard all this, he was shocked, and said he was a wicked brother, unworthy of his monk's habit because he had thoughts like that. When the brother heard this, he despaired, left his cell and started on his way back to the world. But by God's providence, Apollo met him. Seeing he was so upset and sad, he said to him, 'Son, why are you so unhappy?' The brother was very embarrassed, and at first said nothing. But when Apollo pressed him to say what was happening to him, he admitted everything and said, 'It is because lustful thoughts trouble me. I confessed them to that hermit, and he says I now have no hope of salvation. So I have despaired, and am on my way back to the world.' When Apollo heard this, he went on asking questions like a wise doctor, and gave him this counsel, 'Do not be cast down, son, nor despair of yourself. Even at my age and with my experience of the spiritual life, I am still troubled by thoughts like yours. Do not fail now; this trouble cannot be cured by our efforts, but only by God's mercy. Do as I say and go back to your cell.' The brother did so. Then Apollo went to the cell of the hermit who had made the brother despair. He stood outside the cell, and prayed to the Lord with tears, saying, 'Lord, you permit men to be tempted for their good; transfer the war that brother is suffering to this hermit: let him learn by experience in his old age what many years have not taught him, and so let him find out how to sympathize with people undergoing this kind of temptation.' As soon as he ended his prayer he saw a black man standing by the cell firing arrows at the hermit. As though he had been wounded, the hermit began to totter and lurch like a drunken man. When he could bear it no longer, he came out of his cell, and set out on the same road by which the young man started to return to the world. Apollo understood what had happened, and went to meet him. He came up to him and said, 'Where are you going? Why are you so upset?' When the hermit saw that the holy Apollo understood what had happened, he was ashamed and said nothing. Apollo said to him, 'Go back to your cell and see in others your own weakness and keep your own heart in order. For either you were ignorant of the devil in spite of your age, or you were contemptuous, and did not deserve to gain strength by struggling with the devil as all other men must. But struggle is not the right word, when you could not stand up to his attack for one day. This has happened to you because of the young monk. He came to you because he was being attacked by the common enemy of us all. You ought to have given him words of consolation to help him against the devil's attack but instead you drove him to despair. You did not remember the wise man's saying, which orders us to deliver the men who are drawn towards death, and not to cease to redeem men ready to be killed. You did not remember our Saviour's parable, "You should not break the bruised reed, nor quench the smoking flax" (Matt. 12:20). No one can endure the enemy's clever attacks, nor quench, nor control the leaping fire natural to the body, unless God's grace preserves us in our weakness. In all our prayers we should ask for his mercy to save us, so that he may turn aside this scourge which is aimed even at you. For he makes a man to grieve, and then lifts him up to salvation; he strikes, and his hand heals; he humbles and exalts; he gives death and then life; he leads to hell and brings back from hell (1 Sam. 2:6). So Apollo prayed again, and at once the hermit was set free from his inner war. Apollo urged him to ask God to give him a wise heart, in order to know how best to speak.
The Desert Fathers, Sayings of the Early Christian MonksMaybe Paul is saying that you should identify with the sinner in order to do him good. This is not to imply, of course, that one should seemingly commit the same wrong and pretend that one is also subject to it. No, in another's wrongdoing one should think of what might befall oneself. Help the other with the same compassion that one would hope to receive from another.
LETTER 116.29.2Brothers, and if a man has been overtaken in some fault, you who are spiritual, instruct such a one in the spirit of gentleness, considering yourself, lest you too be tempted.
Paul knew that he was a worshiper of that God who does not want the death of the sinner, but his repentance (Ezek. 18, 33), and that, the Trinity excepted, every creature, even if it does not sin, nevertheless can sin; so he exhorts even the one who is spiritual, through fear for himself lest he sin, to stretch out his hand to one who is falling. And he fittingly calls the one overtaken in a fault a "man," one who can die, showing by the very name the frailty of his condition, so that he who, as a man deceived by error and plunged into a whirlpool, cannot raise himself up without help and a helper may be worthy of pardon. But to the spiritual one "man" is not added; rather, it is commanded as though to God, that he should instruct the man overtaken in a fault, or (as the Greek has it better) perfect him, in the spirit of mildness. Now he who is being perfected does not lack everything, but some things. In short, if he has gone astray overtaken not by many sins but by some vice, let the spiritual man apply the spirit of mildness and gentleness in correcting the sinner, lest he wish to correct the one who errs while rigid, while angry and severe; but let him call him forth, pledging salvation, promising pardon; let him bring forward the testimony of Christ, that he invites those weighed down by the heavy burden of the law and of sins to his sweet yoke and light burden, that they may learn that he is humble and meek and gentle of heart (Matt. 11), and may find rest for their souls. Let us use this testimony against the heretics who, inventing fables of diverse natures, say that the spiritual is a good tree and never bears bad fruit. Behold, the Apostle, whose authority they themselves also follow, says that those who are spiritual can sin, if through the loftiness of their heart they are puffed up and fall. This we too likewise confess; and also that the χοϊκοὺς ("earthly") become spiritual, if they turn back to better things. There may be set against us what is written to the Corinthians: "What do you want? Shall I come to you with a rod, or in love and the spirit of gentleness" (1 Cor. 4:21)? For if there he says that he comes to sinners not in the spirit of gentleness but with a rod, how is it that here, to those who have been overtaken in some sin, he applies not the rod but the spirit of gentleness? But there it is said to those who, after their sin, not perceiving their error, were unwilling to be subject to their superiors and to be corrected by repentance. Where, however, the sinner, understanding his wound, hands himself over to the physician to be cured, there the rod is not necessary, but the spirit of mildness. But perhaps this too may be asked: if someone ought to instruct a sinner in the spirit of mildness for this reason, that he considers himself lest he too be tempted, then the righteous man, who is certain of his own mind, who knows that he cannot fall, ought not to instruct the sinner in the spirit of mildness? To this we shall say that even if the righteous man has conquered, knowing with how much labor he overcame, he will all the more grant pardon to the one who sins. For the Savior too was tempted for this reason, in all things like us, without sin, so that he might be able to suffer with us and to grieve with our infirmities, taught by his own example how difficult victory is in the flesh. If anyone has remained a virgin right up to old age, let him pardon the one who was once deceived by the heat of youth, knowing with what difficulties he passed through that age. If anyone, tortured for confessing the name of Christ, sees another, in torments, deny, let him have compassion on the wounds of the denier, and let him marvel not so much that the other was conquered as that he himself conquered. Notice also the caution of the writer, in that he did not say: Considering yourself, lest you fall; but, lest you too be tempted. For to be conquered or to conquer is sometimes in our power; but to be tempted is in the power of the tempter. For if the Savior was tempted, who can be secure that he will cross the seas of this life untempted? Let those who think that Paul said out of humility, and not truly, "Even if I am unskilled in speech, yet not in knowledge", defend the coherence of this passage. For according to proper order he ought to have said: "You who are spiritual, instruct such a one in the spirit of mildness, considering yourselves, lest you too be tempted"; and not to bring in the singular number after the plural. A Hebrew of the Hebrews, then, and one who was most learned in his native tongue, was not able to express deep meanings in a foreign language; nor did he care greatly about words, since he had the sense safe. These things according to the simple understanding. But, so that we may also pursue the order of the second exposition, this passage is to be opened up from the end of the Epistle to the Romans. For there, when he was likewise writing about the foods and observances of the Jews, and was describing those who despised the precepts of the Law according to the letter as strong and perfect, but those who were still led by the ancient custom as weak and little ones, and saw that there was a quarrel between the spiritual and the fleshly, he admonished the spiritual not to despise the fleshly, and said: "But take up the one who is weak in faith, not in disputes over thoughts. For one believes he may eat all things; but he who is weak, let him eat vegetables. Let him who eats not despise him who does not eat; and let him who does not eat not judge him who eats, for God has taken him up. Who are you to judge another's slave? To his own master he stands or falls. But he will stand: for God is able to make him stand" (Rom. 14:1 ff.). And after discussing much in between on this sense, he added at the end: "Do not, for the sake of food, destroy the work of God". And again: "But we who are stronger ought to bear the weaknesses of the weak, and not to please ourselves. Let each of you please his neighbor for good edification" (Rom. 15:1, 2).
Commentary on GalatiansForasmuch as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, "Brethren, if a man be overtaken." He said not if a man commit but if he be "overtaken" that is, if he be carried away.
"Ye which are spiritual restore such a one,"
He says not "chastise" nor "judge," but "set right." Nor does he stop here, but in order to show that it behoved them to be very gentle towards those who had lost their footing, he subjoins,
"In a spirit of meekness."
He says not, "in meekness," but, "in a spirit of meekness," signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying,
"Looking to thyself, lest thou also be tempted."
For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, "looking to thyself, lest thou also be tempted." He apologizes for the offender, first, by saying "if ye be overtaken;" next, by employing a term indicative of great infirmity; lastly, by the words "lest thou also be tempted," thus arraigning the malice of the devil rather than the remissness of the soul.
Homily on Galatians 6Many, overcome by an ambitious striving for dominion, satisfied their desire in reproving the faults of their neighbors; which he corrects by saying: If anyone is caught in a sin. For this is the kind of thing, anticipated, "you who are spiritual." Those who live according to the spirit, "restore," that is, correct such a one. Then, casting out self-love, he says, "in a spirit of gentleness." That is to say, in gentleness, which is a gift of the Holy Spirit.
"Be watching yourself." Then, so that the one correcting might not become arrogant, he says: Be watching yourself also, and guard yourself, for fear that you fall by the same snares.
Commentary on GalatiansSince many among them, thinking to restrain those who were sinning, acted in this under the influence of their own passions, being moved to it by love of authority, he says: "if indeed one falls," that is, is carried away by the force of the demonic, "you who are spiritual, restore him," that is, do not punish, but instruct in a spirit of meekness. He did not say "with meekness," but "in the Spirit of meekness," showing that this is pleasing to the Spirit, and that the lenient correction of sinners is a gift of spiritual grace.
Lest he who corrects another become proud, he warns him: look, he says, and guard yourself, so that you too do not fall into the same thing, having been subjected to temptation by the adversary. And he expressively said: "watching yourself," thereby reminding of human weakness.
Commentary on GalatiansAfter leading the Galatians back to the state of truth as to divine things, the Apostle then leads them back as to things human, instructing them how to behave toward men. First, how to act toward the upright; Secondly, toward those who are wicked (v. 11). With respect to the first, he does three things: First, he teaches how superiors should act toward inferiors; Secondly, how equals toward equals (v. 2); Thirdly, how inferiors toward superiors (v. 6).
Therefore, because he had said so much about sin, then, lest anyone free of sin be severe toward sinners, he gives them an admonition about meekness and mercy, saying: "Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness." Herein he lays down the three elements which form the admonition. The first consists in being come upon unawares. For when some sin out of malice, they are less worthy of forgiveness: "Who as it were on purpose have revolted from him and would not understand all his ways" (Job 34:27). But when one is overtaken by temptation and lured into sin, pardon should be granted him more readily. That is why he says, "and if a man be overtaken in any fault", i.e., fall through want of circumspection and because of trickery, so that he could not escape, "instruct such a one in the spirit of meekness".
The second is infrequency of sin. For some sin as a matter of custom: "Cursing and lying and killing and theft and adultery have overflowed and blood hath touched blood" (Hos 4:2). Against such sinners more severe measures should be taken. And this is excluded when he says, in any, implying that he is speaking of those who do not sin as a daily practice.
The third is the quality of the sin. For some sins consist in commission and some in omission. And the first is more grave than the second, because the former are opposed to negative precepts which bind always and at every moment; whereas the latter, being opposed to affirmative precepts, since they do not bind one at every moment, it cannot be known definitely when they do bind. Hence it is said in Psalm 18 (13): "Who can understand sins?" And touching this he says, "in any fault". Or, according to a Gloss, a fault is a sin committed through ignorance.
Having stated these things, he recommends that mercy be shown by those who correct others. These are spiritual men whose office is to correct. Hence he says, "those who are spiritual, instruct such a one in the spirit of meekness": "The spiritual man judgeth all things, and he himself is judged of no man" (1 Cor 2:15). The reason for this is that he has a correct judgment of all things, being rightly disposed to each thing, as a person with a healthy taste is the best judge of flavor. Now the spiritual man alone is rightly disposed concerning moral actions. Therefore he alone judges well of them.
But although the name "spirit" suggests unyielding energy, according to the saying of Isaiah (25:4): "For the spirit of the mighty is like a whirlwind beating against a wall," it should not be supposed that spiritual men are over-strict in correcting. For the spirit of this world does that, but the Holy Spirit produces a certain gentleness and sweetness in a man: "O, how good and sweet is thy spirit, O Lord, in all things" (Wis 12:1). Hence he says, "in the spirit of meekness": "The just man shall correct me in mercy and shall reprove me" (Ps 140:5). Contrariwise, it is said of some in Ezechiel (34:4): "You ruled over them with vigor and with a high hand." Furthermore, he says, "instruct", and not "correct," because he is speaking of those who fall by being overtaken, and these need instruction; or because every sinner falls through some lack of knowledge: "They err that work evil" (Prov 14:22).
He adds a reason for the admonition, saying, "considering thyself, lest thou also be tempted". As if to say: You should do as I say, because you, too, are weak. For as long as we are in this mortal life, we are prone to sin. But nothing so breaks a man from severity in correcting as fear of his own fall: "Judge of the disposition of thy neighbor by thyself" (Sir 31:18).
Commentary on Galatians