"Now to Him that is of power to stablish you according to my
Gospel,
and the preaching of Jesus Christ according to the revelation of the
mystery, which was kept secret since the world began, but now is
made manifest, and (Mss. te which Sav. omits) by the Scriptures of
the Prophets, according to the commandment of the everlasting
God, made known to all nations for the obedience of faith: to God
only wise, to Him be glory through Jesus Christ our Lord. Amen."
IT is always a custom with Paul to conclude his exhortation with
prayers and doxologies. For he knows that the thing is one of no
slight importance. And it is out of affectionateness and caution that
he is in the habit of doing this.
For it is the character of a teacher
devoted to his children, and to God, not to instruct them in words
only, but by prayer too to bring upon his teaching the assistance
which is from God. And this he does here also. But the connection is
as follows: "To Him that is of power to stablish you, be glory for
ever. Amen." For he again clings to those weak brethren, and to
them he directs his discourse. For when he was rebuking, he made
all share his rebuke; but now, when he is praying, it is for these that
he wears the attitude of a suppliant. And after saying, "to
stablish,"
he proceeds to give the mode of it, "according to my Gospel;"
and
this was what one would do to show that as yet they were not firmly
fixed, but stood, though with wavering. Then to give a
trustworthiness to what he says, he proceeds, "and the preaching of
Jesus Christ;" that is, which He Himself preached. But if He
preached it, the doctrines are not ours, but the laws are of Him. And
afterwards, in discussing the nature of the preaching, He shows that
this gift is one of much benefit, and of much honor; and this he first
proves from the person of the declarer thereof, and then likewise
from the things declared. For it was glad tidings.
Besides, from His not having made aught of them known to any
before us. And this he intimates in the words, "according to the
revelation of the mystery."
And this is a sign of the greatest friendliness, to make us share in
the mysteries, and no one before us. "Which was kept secret since
the world began, but now is made manifest." For it had been
determined long ago, but was only manifested now. How was it made
manifest? "By the Scriptures of the Prophets."
Here again he is releasing the weak person from fear. For what dost
thou fear? is it lest thou depart from the Law? This the Law wishes,
this it foretold from of old. But if thou pryest into the cause of its
being made manifest now, thou art doing a thing not safe to do, in
being curious about the mysteries of God, and calling Him to
account. For we ought not with things of this nature to act as
busybodies, but to be well pleased and content with them. Wherefore
that he might himself put a check upon a spirit of this sort, he adds,
"according to the commandment of the everlasting God, for the
obedience of faith." For faith requires obedience, and not
curiosity.
And when God commands, one ought to be obedient, not curious.
Then he uses another argument to encourage them, saying "made
known to all nations." That is, it is not thou alone but the whole
world that is of this Creed, as having had not man, but God for a
Teacher. Wherefore also he adds, "through Jesus Christ." But
it was
not only made known, but also confirmed. Now both are His work.
And on this ground too the way it is to be read is, "Now to Him
that is
of power to stablish you through Jesus Christ;" and, as I was
saying,
he ascribes them both to Him; or rather, not both of these only, but
the glory belonging (or ascribed, Gr. thn eis) to the Father also. And
this too is why he said, "to Whom be glory forever, Amen." And
he
uses a doxology again through awe at the incomprehensibleness of
these mysteries. For even now they have appeared, there is no such
thing as comprehending them by rea-sonings, but it is by faith we
must come to a knowledge of them, for in no other way can we. He
well says, "To the only wise God." For if you will only
reflect how He
brought the nations in, and blended them with those who in olden
time had wrought well, how He saved those who were desperate,
how He brought men not worthy of the earth up to heaven, and
brought those who had fallen from the present life into that undying
and unalterable life, and made those who were trampled down by
devils to vie with Angels, and opened Paradise, and put a stop to all
the old evils, and this too in a short time and by an easy and
compendious way, then wilt thou learn His wisdom;--when thou
seest that which neither Angels nor Archangels knew, they of the
Gentiles learnt on a sudden through Jesus. (2 Mss. add "then wilt
thou know His power.") Right then is it to admire His wisdom, and
to
give Him glory! But thou keepest dwelling over little things, still
sitting under the shadow. And this is not much like one that giveth
glory. For he who has no confidence in Him, and no trust in the faith,
does not bear testimony to the grandeur of His doings. But he
himself offers glory up in their behalf, in order to bring them also to
the same zeal. But when you hear him say, "to the only wise
God,"
think not that this is said in disparagement of the Son. For if all
these
things whereby His wisdom is made apparent were done (or made,
see John i. 3) by Christ, and without Him no single one, it is quite
plain that he is equal in wisdom also. What then is the reason of his
saying" only?" To set Him in contrast with every created
being. After
giving the doxology then, he again goes from prayer to exhortation,
directing his discourse against the stronger, and saying as follows:
Chap. xv. ver. 1. "We then that are strong, ought "--it is
"we ought,"
not "we are so kind as to." What is it we ought to do?--"
to bear the
infirmities of the weak."
See how he has roused their attention by his praises, not only by
calling them powerful, but also by putting them alongside of himself.
And not by this only, but by the advantage of the thing he again
allures them, and by its not being burdensome. For thou, he says, art
powerful, and art no whir the worse for condescending. But to him
the hazard is of the last consequence, if he is not borne with. And he
does not say the infirm, but the "infirmities of the weak," so
drawing
him and bending him to mercy. As in another place too he says, "Ye
that are spiritual restore such an one." (Gal. vi. I) Art thou
become
powerful? Render a return to God for making thee so. But render it
thou wilt if thou settest the weakness of the sickly right. For we too
were weak, but by grace we have become powerful. And this we are
to do not in this case only, but also in the case of those who are
weak in other respects. As, for instance, if any be passionate, or
insolent, or has any such like failing bear with him. And how is this
to be? Listen to what comes next. For after saying "we ought to
bear," he adds, "and not to please ourselves."
Ver. 2. "Let every one of us please his neighbor for his good to
edification."
But what he says is this. Art thou powerful? Let the weak have trial
of thy power. Let him come to know thy strength; please him. And he
does not barely say please, but for his good, and not barely for his
good, lest the advanced person should say, See I am drawing him to
his good! but he adds, "to edification." And so if thou be
rich or be in
power, please not thyself, but the poor and the needy, because in
this way thou wilt at once have true glory to enjoy, and be doing
much service. For glory from things of the world soon flies away, but
that from things of the Spirit is abiding, if thou do it to edification.
Wherefore of all men he requires this. For it is not this and that
person that is to do it, but "each of you." Then since it was
a great
thing he had commanded them, and had bidden them even relax
their own perfectness in order to set right the other's weakness; he
again introduces Christ, in the following words:
Ver. 3. "For even Christ pleased not Himself."
And this he always does. For when he was upon the subject of alms,
he brought Him forward and said, "Ye know the grace of the Lord,
that though He was rich, yet for our sakes he became poor." (2 Cor.
viii. 9.) And when he was exhorting to charity, it was from Him that
he exhorted in the words "As Christ also loved us." (Eph. v.
25.) And
when he was giving advice about bearing shame and dangers, he
took refuge in Him and said, "Who for the joy that was set before
Him
endured the Cross, despising the shame." (Heb. xii. 2). So in this
passage too he shows how He also did this, and how the prophet
proclaimed it from of old. Wherefore also he proceeds:
"The reproaches of them that reproached Thee fell upon Me."
(Ps.
lxix. 9.) But what is the import of, "He pleased not Himself?"
He had
power not to have been reproached, power not to have suffered what
He did suffer, had He been minded to look to His own things. But yet
He was not so minded. But through looking to our good He
neglected His own. And why did he not say, "He emptied
Himself?" (Phil. ii. 7.) It is because this was not the only thing
he
wished to point out, that He became man, but that He was also
illtreated,
and obtained a bad reputation with many, being looked upon
as weak. For it says, "If Thou be the Son of God, come down from
the Cross." (Matt. xxvii. 40). And, "He saved others, Himself
He
cannot save." (ib. 42). Hence he mentions a circumstance which was
available for his present subject, and proves much more than he
undertook to do; for he shows that it was not Christ alone that was
reproached, but the Father also. "For the reproaches of them that
reproached Thee fell," he says, "upon Me." But what he
says is
nearly this, What has happened is no new or strange thing. For they
in the Old Testament who came to have a habit of reproaching Him,
they also raved against His Son. But these things were written that
we should not imitate them. And then he supplies (Gr. anoints) them
for a patient endurance of temptations.
Ver. 4. "For whatsoever things were written aforetime," he
says,
"were written for our learning, that we, through patience and
comfort
of the Scriptures, might have hope."
That is, that we might not fall away, (for there are sundry conflicts
within and without), that being nerved and comforted by the
Scriptures, we might exhibit patience, that by living in patience we
might abide in hope. For these things are productive of each other,
patience of hope, and hope of patience. And both of them are
brought about by the Scriptures. Then he again brings his discourse
into the form of prayer, and says, Ver. 5. "Now the God of patience
and consolation grant you to be like-minded one towards another,
according to Christ Jesus."
For since he had given his own advice, and had also urged the
example of Christ, he added the testimony of the Scriptures also, to
show that with the Scripture Himself giveth patience also. And this is
why he said, "Now the God of patience and consolation grant you to
be like-minded one towards another, according to Christ Jesus." For
this is what love would do, be minded toward another even as
toward himself. Then to show again that it is not mere love that he
requires, he adds, "according to Christ Jesus." And this he
does, in
all places, because there is also another sort of love. And what is the
advantage of their agreeing?
Ver. 6. "That ye may with one mind," he says, "and one
mouth,
glorify God, even the Father of our Lord Jesus Christ."
He does not say merely with one mouth, but bids us do it with one
will also. See how he has united the whole body into one, and how
he concludes his address again with a doxology, whereby he gives
the utmost inducement to unanimity and concord. Then again from
this point he keeps to the same exhortation as before, and says, Ver.
7. "Wherefore receive ye one another, as Christ also received us,
to
the glory of God."
The example again is as before, and the gain unspeakable. For this is
a thing that doth God especial glory, the being closely united. And
so if even against thy will (Field "being grieved for His
sake," after
Savile, but against Mss.) and for His sake, thou be at variance with
thy brother, consider that by putting an end to thine anger thou art
glorifying thy Master, and if not on thy brother's account, for this at
all events be reconciled to him: or rather for this first. For Christ
also
insists upon this upon all possible grounds, and when addressing
His Father he said, "By this shall all men know that Thou hast sent
Me, if they be one." (John xvii. 21.)
Let us obey then, and knit ourselves to one another. For in this place
it is not any longer the weak, but all that he is rousing. And were a
man minded to break with thee, do not thou break also. Nor give
utterance to that cold saying, "Him I love that loveth me; if my
right
eye does not love me, I tear it out." For these are satanical
sayings,
and fit for publicans, and the little spirit of the Gentiles. But thou
that
art called to a greater citizenship, and are enrolled in the books of
Heaven, art liable to greater laws. Do not speak in this way, but when
he is not minded to love thee, then display the more love, that thou
mayest draw him to thee. For he is a member; and when by any force
a member is sundered from the body, we do everything to unite it
again, and then pay more attention to it. For the reward is the greater
then, when one draws to one a person not minded to love. For if He
bids us invite to supper those that cannot make us any recompense,
that what goes for recompense may be the greater, much more
ought we to do this in regard to friendship. Now he that is loved and
loveth, does pay thee a recompense. But he that is loved and loveth
not, hath made God a debtor to thee in his own room. And besides,
when he loves thee he needs not much pains; but when he loves
thee not, then he stands in need of thy assistance. Make not then the
cause for painstaking a cause for listlessness;and say not, because
he is sick, that is the reason I take no care of him (for a sickness
indeed the dulling of love is), but do thou warm again that which hath
become chilled. But suppose he will not be warmed, "what
then?" is
the reply. Continue to do thy own part. "What if he grow more
perverse?" He is but procuring to thee so much greater return, and
shows thee so much the greater imitator of Christ. For if the loving
one another was to : be the characteristic of disciples ("For
hereby,"
He says, "shall all men know that ye are My disciples, if ye love
one
another), (ib. xiii. 35) consider how great an one loving one that
hates us must be. For thy Master loved those that hated Him, and
called them to Him;and the weaker they were, the greater the care He
showed them; and He cried and said, "They that are whole need not
a physician, but they that are sick." (Matt. ix. 12.) And He deemed
publicans and sinners worthy of the same table with Him. And as
great as was the dishonor wherewith the Jewish people treated Him,
so great was the honor and concern He showed for them, yea, and
much greater. Him do thou also emulate: for this good work is no
light one, but one without which not even he that is a martyr can
please God much, as Paul says. Say not then, I get hated, and that is
why I do not love. For this is why thou oughtest to love most. And
besides, it is not in the nature of things for a man who loves to be
soon hated, but brute as a person may be, he loves them that love
him. For this He says the heathens and the publicans do. (Matt. v.
46.) But if every one loves those that love him, who is there that
would not love those who love while they are hated? Display then
this conduct, and cease not to use this word, "Hate me as much as
you may, I will not leave off loving thee," and then thou wilt
humble
his quarrelsomeness, and cast out all coldness? For this disorder
comes either from excessive heat (flegmonhs, inflammation), or from
coldness; but both of these is the might of love wont to correct by its
warmth. Did you never see those who indulge a base love beaten,
spit upon, called names, ill-treated in a thousand ways by those
fornicatresses? What then? Do the insults break off this love? In no
wise: they even kindle it the more. And yet they who do these things,
besides being harlots, are of a disreputable and low grade. But they
who submit to it, have often illustrious ancestors to count up, and
much other nobility to boast of. Yet still none of these things break
the tie, nor keep them aloof from her whom they love. And are we not
ashamed then to find what great power the love of the devil (v. p.
520) and the demons hath, and not to be able to display as much in
the love according to God? Dost thou not perceive that this is a very
great weapon against the devil? Do you not see, that wicked demon
stands by, dragging to himself the man thou hatest, and desiring to
snatch away the member? And dost thou run by, and give up the
prize of the conflict? For thy brother, lying between you, is the prize.
And if thou get the better, thou receivest a crown; but if thou art
listless, thou goest away without a crown. Cease then to give
utterance to that satanical saying, "if my eye hates me, I cannot
see
it." For nothing is more shameful than this saying, and yet the
generality lay it down for a sign of a noble spirit. But nothing is more
ignoble than all this, nothing more senseless, nothing more foolish.
Therefore I am indeed quite grieved that the doings of vice are held
to be those of virtue, that looking down on men, and despising them,
should seem to be honorable and dignified. And this is the devil's
greatest snare, to invest iniquity with a good repute, whereby it
becomes hard to blot out. For I have often heard men taking credit to
themselves at their not going near those who are averse to them.
And yet thy Master found a glory in this. How often do not men
despise (dieptusan) Him? how often show aversion to
Him? Yet He ceaseth not to run unto them. Say not then that "I
cannot bear to come near those that hate me," but say, that "I
cannot
bear to despise (diaptusai) those that despise me." This is the
language of Christ's disciple, as the other is of the devil's. This
makes men honorable and glorious, as the other doth shameful and
ridiculous. It is on this ground we feel admiration for Moses, because
even when God said, "Let Me alone, that I may destroy them in Mine
anger," (Exod. xxxii. 10) he could not bear to despise those who
had
so often shown aversion to him, but said, "If thou wilt forgive
them
their trespass, forgive it; else blot out me also." (ibid. 32.)
This was
owing to his being a friend of God, and a copyer of Him. And let us
not pride ourselves in things for which we ought to hide our faces.
Nor let us use the language of these lewd fellows, that are the scum
of men, I know how to scorn (kataptusai, spit at) thousands. But
even if another use it, let us laugh him down, and stop his mouth for
taking a delight in what he ought to feel ashamed of. What say you,
pray, do you scorn a man that believes, whom when unbelieving
Christ scorned not? Why do I say scorned not? Why He had such
love towards him, when he was vile and unsightly, as even to die for
him. He then so loved, and that such a person, and do you now,
when he has been made fair and admirable, scorn him; now he is
made a member of Christ, and hath been made thy Master's body?
Dost thou not consider what thou art uttering, nor perceive what
thou art venturing to do? He hath Christ as a Head, and a Table, and
a Garment, and Life, and Light, and a Bridegroom, and He is ever?
thing to him, and dost thou dare to say, "this fellow I
despise?" and
not this only, but thousands of others along with him? Stay thee, O
man, and cease from thy madness; get to know thy brother. Learn
that these be words of unreasonableness, and frenzy, and say on the
contrary, though he despise me ten thousand times, yet will I never
stand aloof from him. In this way thou wilt both gain thy brother, and
wilt live to the glory of God, and wilt share the good things to come.
To which God grant that we may all attain, by the grace and love
toward man, etc.
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