"Now I beseech you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learned, and avoid
them. For they that are such serve not our Lord Jesus Christ, but
their own belly; and by good words and fair speeches deceive the
hearts of the simple."
AGAIN an exhortation, and prayer after the exhortation. For after
telling them to "mark them which cause divisions," and not to
listen
to them, he proceeds, "And the God of peace shall bruise Satan
under your feet shortly:" and, "The grace of our Lord be with
you."
And notice how gently too he exhorts them: doing it not in the
character of a counsellor, but that of a servant, and with much
respect. For he calls them brethren, and supplicates them likewise.
For, "I beseech you, brethren," (he says). Then he also puts
them on
the defensive by showing the deceitfulness of those who abused
them.
For as though they were not at once to be discerned, he says,
"I beseech you to mark," that is, to be exceedingly particular
about,
and to get acquainted with, and to search out thoroughly--whom,
pray? why, "those that cause divisions and offences, contrary to
the
doctrine which ye have learned." For this is, if anything the
subversion of the Church, the being in divisions. This is the devil's
weapon, this turneth all things upside-down. For so long as the body
is joined into one, he has no power to get an entrance, but it is from
division that the offence cometh. And whence is division? From
opinions contrary to the teaching of the Apostles. And whence come
opinions of this sort? From men's being slaves to the belly, and the
other passions. For "such," he says, "serve not the Lord,
but their
own belly." And so there would be no offence, there would be no
division, unless some opinion were thought of contrary to the
doctrine of the Apostles. And this he here points out by saying,
"contrary to the doctrine." And he does not say which we have
taught, but "which ye have learned," so anticipating them, and
showing that they were persuaded of and had heard them and
received them. And what are we to do to those who make mischief in
this way? He does not say have a meeting and come to blows, but
"avoid them." For if it was from ignorance or error that they
did this,
one ought to set them right. But if they sin willingly, spring away
from them. And in another place too he says this. For he says,
"Withdraw from every brother that walketh disorderly" (2 Thess.
iii.
6): and in speaking to Timothy about the coppersmith, he gives him
the like advice, and says, "Of whom be thou ware also." (2
Tim. iv.
15.) Then also to lash (kwmwdwn) those who dare to do such things,
he mentions also the reason of their devising this division. "For
they
that are such," he says, "serve not our Lord Christ, but their
own
belly." And this he said too when he wrote to the Philippians,
"Whose god is their belly." (Phil. iii. 19.) But here he
appears to me to
intimate those of the Jews, whom he ever uses particularly to find
fault with as gluttonous. For in writing to Titus too, he said of them,
"Evil beasts, slow bellies." (Tit. i. 12, see v. 10.) And
Christ also
blames them on this head: "Ye devour widows' houses" (Matt.
xxiii.
14), He says. And the Prophets accuse them of things of the kind.
For, "My beloved," He says, "hath waxen fat and gross,
and hath
kicked" (Deut. xxxii. 15). Wherefore also Moses exhorted them,and
said, " When thou hast eaten and drunken and art full, remember the
Lord thy God." (ib. vi. 11, 12.) And in the Gospels, they who say
to
Christ, "What sign showest thou unto us?" (John vi. 30) pass
over
everything else, and remember the manna. So do they everywhere
appear to be possessed with this affection. How then comest thou
not to be ashamed at having slaves of the belly for thy teachers,
when thou art a brother of Christ? Now the ground of the error is
this, but the mode of attack is again a different disorder, viz.
flattery.
For it is by "fair speeches," he says, "that they deceive
the hearts of
the simple." For their attention reaches only to words; but their
meaning is not such, for it is full of fraud. And be does not say that
they deceive you, but "the hearts of the simple." And even
with this
he was not satisfied, but with a view to making this statement less
grating, he says, Ver. 19. "For your obedience is come abroad unto
all men?
This he does, not to leave them free to be shameless, but to win
them beforehand with encomiums, and the number of his witnesses,
to arrest their attention. For neither is it I alone that am the
witness,
but the whole world. And he does not say for your understanding,
but, "your obedience:" that is, their compliance, which was
evidence
of much meekness in them. "I am glad therefore on your
behalf."
And this is no small encomium too. Then, after the praise,
admonition. For lest, after liberating them from any charges against
them, he should make them the more listless, as not being observed;
he gives them another hint in the words, "I would have you wise
unto
that which is good, and simple concerning evil."
You see then how he attacks them again, and that without their
suspecting it. For this looks like intimating that some of them were
apt to be led astray.
Ver. 20. "And the God of peace shall bruise Satan under your feet
shortly."
For since he had spoken of those who "caused divisions and
offences among them," he has mentioned "the God of peace"
also,
that they might feel hopeful about the riddance of these evils. For he
that rejoiceth in this (i.e., peace) will put an end to that which makes
havoc of it. And he does not say, will subject, but "will
bruise" (Gen.
iii. 19), which is a stronger expression. And not those people only,
but also him who was the general over them herein, Satan. And not
"will bruise" merely, but "under your feet," so that
they may obtain
the victory themselves, and become noble by the trophy. And the
time again is made a ground of comfort. For he adds,
"shortly." And
this was prayer and prophecy as well at once. "The grace of our
Lord
Jesus Christ be with you."
That greatest weapon; that impregnable wall; that tower unshaken!
For he reminds them of the grace, that he may give them the more
alacrity. Because if ye have been freed from the ills more grievous by
far, and freed by grace only, much more will ye be freed from the
lesser, now ye have become friends too, and contribute your own
share likewise. You see how he neither puts prayer without works,
nor works without prayer. For after giving them credit for their
obedience, than he prays; to show that we need both, our own part
as well as God's part, if we are to be duly saved. For it was not
before only, but now too, even though we be great and in high
esteem, we need grace from Him.
Ver. 21. "Timotheus my work-fellow saluteth you."
Observe the customary encomiums again. "And Lucius, and Jason,
and Sosipater my kinsmen."
This Jason Luke also mentions, and sets before us his manliness
also, when he says, that "they drew" him "to the rulers
of the city,
crying," etc. (Acts xvii. 5.) And it is likely that the others too
were
men of note. For he does not mention relations barely, unless they
were also like him in religiousness.
Ver. 22. "I Tertius, who wrote this Epistle, salute you."
This too is no small encomium, to be Paul's amanuensis. Still it is
not to pass encomiums on himself that he says this, but that he
might attach a warm love to him on their part, for this ministration.
Vet. 23. "Gains mine host (xenos), and of the whole Church,
saluteth
you."
See what a crown he has framed for him by bearing witness to such
great hospitality in him, and brought in the entire Church into this
man's house!
For by the word xenon, used here, he means a host, not a guest.
But when you hear that he was Paul's host, do not admire him for his
munificence only, but also for his strictness of life. For except he
were worthy of Paul's excellency, he would never have lodged there,
since he, who took pains to go beyond many of Christ's commands,
would never have trespassed against that law, which bids us be very
particular about who receive us, and about lodging with
"worthy"
persons. (Matt. x. 11.) "Erastus, the chamberlain of the city,
salutes
you, and Quartus a brother." There is a purpose in his adding
"the
chamberlain of the city," for as he wrote to the Philippians,
"They of
Caesar's household salute you" (Phil. iv. 22), that he might show
that
the Gospel had taken a hold upon great folk, so here too he
mentions the title with a view to the same object, and to show that, to
the man who gives heed, neither riches are a hindrance, nor the
cares of government, nor anything elseof the kind.
Ver. 24. "The grace of our Lord Jesus Christ be with you all.
Amen."
See what we ought to begin and to end with everywhere! For in this
he laid the foundation of the Epistle, and in this he putteth on the
roof, at once praying for the mother of all good things for them, and
calling the whole of his loving-kindness to their mind. For this is the
best proof of a generous teacher, to benefit his learners not by 'word
only, but likewise by prayer, for which cause also one said, "But
let
us give ourselves contiually to prayers, and to the ministry of the
word." (Acts vi. 4.)
Who is there then to pray over us, since Paul hath departed? These
who are the imitators of Paul. Only let us yield ourselves worthy of
such intercession (sunhgorias), that it may not be that we hear
Paul's voice here only, but that hereafter, when we are departed, we
may be counted worthy to see the wrestler of Christ. Or rather, if we
hear him here, we shall certainly see him hereafter, if not as standing
near him, yet see him we certainly shall, glistening near the Throne
of the king. Where the Cherubim sing the glory, where the Seraphim
are flying, there shall we see Paul, with Peter, and as a chief and
leader of the choir of the Saints, and shall enjoy his generous love.
For if when here he loved men so, that when he had the choice of
departing and being with Christ, he chose to be here, much more will
he there display a warmer affection. I love Rome even for this,
although indeed one has other grounds for praising it, both for its
greatness, and its antiquity, and its beauty, and its populousness,
and for its power, and its wealth, and for its successes in war. But I l
t all this pass, and esteem it blessed on this account, that both in his
lifetime he wrote to them, and loved them so, and talked with them
whiles he was with us, and brought his life to a close there.
Wherefore the city is more notable upon this ground, than upon all
others together. And as a body great and strong, it hath as two
glistening eyes the bodies of these Saints. Not so bright is the
heaven, when the sun sends forth his rays, as is the city of Rome,
sending out these two lights into all parts of the world. From thence
will Paul be caught up, from thence Peter. Just bethink you, and
shudder (frixate) at the thought of what a sight Rome will see, when
Paul ariseth suddenly from that deposit, together with Peter, and is
lifted up to meet the Lord. (1 Thess. iv. 17.) What a rose will Rome
send up to Christ! (Is. xxxv. 1) what two crowns will the city have
about it! what golden chains will she be girded with! what fountains
possess! Therefore I admire the city, not for the much gold, not for
the columns, not for the other display there, but for these pillars of
the Church. (1 Cor. xv. 38.) Would that it were now given me to throw
myself round (pericuqhnai) the body of Paul, and be riveted to the
tomb, and to see the dust of that body that "filled up that which
was
lacking" after "Christ" Col. i. 24), that bore "the
marks" (stigmata,)
(Gal. vi. 17) that sowed the Gospel everywhere yea, the dust of that
body through which he ran to and fro everywhere! the dust of that
body through which Christ spoke, and the Light shone forth more
brilliant than any lightning, and the voice started out, more awful
than any thunder to the devils! through which he uttered that blessed
voice, saying, "I could wish that myself were accursed, for my
brethren" (Rom. ix. 3), through which he spake "before kings,
and
was not ashamed!" (Ps. cxix.
46) through which we come to know Paul through which also Paul's
Master! Not so awful to us is the thunder, as was that voice to the
demons! For if they shuddered at his clothes (Acts xix. 12), much
more did they at his voice. This led them away captive, this cleansed
out the world, this put a stop to diseases, cast out vice, lifted the
truth on high, had Christ riding upon it, and everywhere went about
with Him; and what the Cherubim were, this was Paul's voice, for as
He was seated upon those Powers, so was He upon Paul's tongue.
For it had become worthy of receiving Christ, by speaking those
things only which were acceptable to Christ, and flying as the
Seraphim to height unspeakable! for what more lofty than that voice
which says, "For I am persuaded that neither Angels, nor
Principalities, nor Powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus?"
(Rom. viii. 38, 39.) What pinions doth not this discourse seem to thee
to have? what eyes? (Ez. x. 12.) It was owing to this that he said,
"for
we are not ignorant of his devices." (2 Cor. ii. 11.) Owing to this
did
the devils flee not only at hearing him speak, but even at seeing his
garments. This is the mouth, the dust whereof I would fain see,
through which Christ spake the great and secret things, and greater
than in His own person, (for as He wrought, so He also spake greater
things by the disciples,) through which the Spirit gave those
wondrous oracles to the world! For what good thing did not that
mouth effect? Devils it drave out, sins it loosed, tyrants it muzzled,
philosophers' mouths it stopped, the world it brought over to God,
savages it persuaded to learn wisdom, all the whole order of the
earth it altered. Things in Heaven too it disposed what way it listed (1
Cor. v. 3, 4), binding whom it would, and loosing in the other world,
"according unto the power given unto it." (2 Cor. xiii. 10.)
Nor is it
that mouth only, but the heart too would fain see the dust of, which a
man would not do wrong to call the heart of the world, and a fountain
of countless blessings, and a beginning, and element of our life. For
the spirit of life was furnished out of it all, and was distributed
through the members of Christ, not as being sent forth by arteries,
but by a free choice of good deeds. This heart was so large, as to
take in entire cities, and peoples, and nations. "For my
heart" he
says, "is enlarged." (ib. vi. 11.) Yet even a heart thus large,
did this
very charity that enlarged it many a time straiten and oppress. For he
says, "Out of much affliction (qliyews) and anguish (sunochs) of
heart I wrote unto you." (ib. ii. 4.) I were desirous to see that
heart
even after its dissolution, which burned at each one that was lost,
which travailed a second time with the children that had proved
abortions (Gal. iv. 19), which saw God, ("for the pure in
heart," He
says, "shall see God,") (Matt. v. 8) which became a Sacrifice,
("for a
sacrifice to God is a contrite heart,") (Ps. li. 17) which was
loftier than
the heavens, which was wider than the world, which was brighter
than the sun's beam, which was warmer than fire, which was
stronger than adamant, which sent forth rivers, ("for rivers,"
it says,
"of living water shall flow out of his belly,") (John vii. 38)
wherein
was a fountain springing up, and watering, not the face of the earth,
but the souls of men, whence not rivers only, but even fountains of
tears, issued day and night, which lived the new life, not this of ours,
(for "I live," he says, "yet not I, but Christ liveth in
me," (Gal. ii. 20) so
Paul's heart was His heart, and a tablet of the Holy Spirit, and a book
of grace); which trembled for the sins of others, (for I fear, he says,
lest by any means "I have bestowed labor upon you in vain; (ib. iv.
11) lest as the serpent beguiled Eve; (2 Cor. xi. 3) lest when I come I
should find you not such as I would;") (ib. xii. 20) which both
feared
for itself, and was confiding too, (for I fear, he says, "lest by
any
means after having preached to others I myself should be a
castaway," (1 Cor. ix. 27) And, "I am persuaded that neither
angels
nor powers shall be able to separate us;") (alluding to Rom. ix. 3)
which was counted Worthy to love Christ as no other man loved
Him: which despised death and hell, yet was broken down by
brothers' tears, (for he says, "what mean ye to weep and to break
mine heart?") (Acts xxi. 13) which was most enduring, and yet could
not bear to be absent from the Thessalonians by the space of an
hour! (1 Thess. ii. 17; iii. 10.) Fain would I see the dust of hands
that
were in a chain, through the imposition of which the Spirit was
furnished, through which the divine writings were written, (for
"behold how large a letter I have written unto you with mine own
hand:" (Gal. vi. 11) and again, "The salutation of me Paul
with mine
own hand,") (1 Cor. xvi. 21) of those hands at the sight of which
the
serpent "fell off into the fire." (Acts xxviii. 5.) Fain would
I see the
dust of those eyes which were blinded gloriously, which recovered
their sight again for the salvation of the world; which even in the
body were counted worthy to see Christ, which saw earthly things,
yet saw them not, which saw the things which are not seen, which
saw not sleep, which were watchful at midnight, which were not
effected as eyes are. I would also see the dust of those feet, which
ran through the world and were not weary; which were bound in the
stocks when the prison shook, which went through parts habitable
or uninhabited, which walked on so many journeys. And why need I
speak of single parts? Fain would I see the tomb, where the armor of
righteousness is laid up, the armor o [ light, the limbs which now
live, but which in life were made dead; and in all whereof Christ lived,
which were crucified to the world, which were Christ's members,
which were clad in Christ, were a temple of the Spirit, an holy
building, "bound in the Spirit," (Acts XX. 22) riveted to the
fear of
God, which had the marks of Christ. This body is a wall to that City,
which is safer than all towers, and than thousands of battlements.
And with it is that of Peter. For he honored him while alive. For he
"went up to see Peter." (Gal. i. 18) and therefore even when
departed
grace deigned to give him the same abode with him. Fain would I see
the spiritual Lion. For as a lion breathing (Gr. sending,) (Cant. ii.
15)
forth fire (pur afieis) upon the herds of foxes, so rushed he upon the
clan of demons and philosophers, and as the burst of some
thunderbolt, was borne down into the host of the devil. (Luke xiii.
32.) For he did not even come to set the battle in array against him,
since he feared so and trembled at him, as that if he saw his shadow,
and heard his voice, he fled even at a distance. And so did he deliver
over to him the fornicator, though at a distance, and again snatched
him out of his hands (1 Cor. v. 5, 2 Cor. ii. 7, 11); and so others
also,
that they might be taught "not to blaspheme." (1 Tim. i. 20.)
And
consider how he sent forth his own liegemen against him, rousing
them, suppling them. And at one time he says to the Ephesians, "We
wrestle not against flesh and blood, but against principalities and
powers." (Eph. vi. 12.) Then too he puts our prize in heavenly
places.
For we struggle not for things of the earth, he says, but for Heaven,
and the things in the Heavens. And to others, he says, "Know ye not
that we shall judge Angels? how much more the things of this
life?" (1 Cor. vi. 3.) Let us then, laying all this to heart, stand
nobly;
for Paul was a man, partaking of the same nature with us, and having
everything else in common with us. But because he showed such
great love toward Christ, he went up above the Heavens, and stood
with the Angels. And so if we too would rouse ourselves up some
little, and kindle in ourselves that fire, we shall be able to emulate
that holy man. For were this impossible, he would never have cried
aloud, and said, "Be ye imitators of me, as I am of Christ."
(1 Cor. xi.
1.) Let us not then admire him only, or be struck with him only, but
imitate him, that we too may, when we depart hence, be counted
worthy to see him, and to share the glory unutterable, which God
grant that we may all attain to by the grace and love toward man of
our Lord Jesus Christ, through Whom, and with Whom, be glory to
the Father, with the Holy Ghost, now and evermore. Amen.
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