Commentarii in epistulas Pauli

For we have become partakers of Christ. We have become, he says, what he himself is. And he is the head, and we the body. If indeed we hold fast the beginning of our substance firm to the end, in the saying: Today, if you hear his voice, do not harden your hearts, as in the provocation. What is the beginning of our substance? The faith, through which we have stood, and have become, and have been saved, as one might say. For who, having heard, provoked him? Having stated the testimony, he adds a question, which makes the argument clear. What he says is of this sort: They also heard, he says, just as we hear, but no benefit came to them. Do not suppose, then, that you will benefit from hearing the preaching, since they also heard but were not benefited, because they did not believe. But not all who came out of Egypt through Moses. He means those with Caleb and Joshua. With whom was he angry for forty years? Was it not with those who sinned, whose limbs fell in the wilderness? And to whom did he swear that they would not enter into his rest, if not to those who disobeyed? And we see that they were not able to enter, because of unbelief. CHAPTER 4.

Let us therefore fear, lest, while a promise of entering into his rest remains, any of you should seem to have fallen short. For we have been evangelized, just as they also were, but the word of hearing did not profit those, since they were not united with the faith of those who heard. For we who have believed enter into the rest, just as he has said: As I swore in my wrath: If they shall enter into my rest—although the works had been made from the foundation of the world. For he has said somewhere concerning the seventh day thus: And God rested on the seventh day from all his works; and again in this: If they shall enter into my rest. Since therefore it remains for some to enter into it, and those who were formerly evangelized did not enter because of disobedience, again he designates a certain day, Today, saying in David after so much time, as it is said: Today, if you hear his voice, do not harden your hearts. From where is this clear? Since some, he says, must enter, but all those did not enter. But that it is necessary to enter, and that some must enter, let us hear from where this is clear. After so many years, he says, David again says, Today, if you hear his voice. For if Jesus had given them rest, he would not have spoken afterward concerning another day. Evidently, as some being about to obtain some recompense, he says these things. For they did not enter into his rest, not having accepted the faith. Therefore a sabbath rest remains for the people of God. And from where is this clear? From his commanding, Do not harden your hearts.

For if there were no sabbatismos, these things would not have been commanded. And it is well that he said not "rest" but "sabbatismos," the proper name, and that to which they were running. And he calls the kingdom a sabbatismos. So then the noetic and true sabbatismos is the time of the sojourn of our Savior. For he who has entered into his rest has himself also rested from his works, just as God did from his own. Let us therefore be diligent to enter into that rest, lest anyone fall in the same example of disobedience. As God, he says, rested from his works, so does he who enters into his rest. For since the discourse was about the resurrection, and they desired to hear when it would be, he shut up the discourse to this. For the word of God is living and active, and sharper than any two-edged sword, and piercing even to the division of soul and spirit, of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden before him, but all things are naked and laid bare to his eyes. Lest anyone think that he will merely be deprived of the rest, he adds also punishment. To whom we must give an account. Having therefore a great High Priest, who has passed through the heavens, Jesus the Son of God. Thus, he says, we have to give an account of what we have done. Let us hold fast our confession. And what confession does he mean? That there is resurrection and recompense, and that Christ is God. For we do not have a High Priest who is unable to sympathize with our weaknesses, but one who has been tempted in all things according to likeness, without sin.

For he is not, he says, ignorant of our affairs, as many of the high priests are, who do not know those in afflictions. For among men it is impossible to know the affliction of one who is afflicted without having had experience, and having come through things perceived by the senses. But our High Priest, he says, endured all things. For this reason he first endured, and then ascended, so that he might be able to sympathize. Let us therefore approach with boldness the throne of grace, so that we may receive mercy. It is a throne of grace, not a throne of judgment. For the whole matter is a mark of honor, and a royal gift, forgiving sins. And may we find grace for timely help. Now if you approach, he says, you will receive both grace and mercy. For you approach at the right time; but if you approach then, no longer. For then the expectation is out of season. For then there is not a throne of grace, but a throne of judgment; for Arise, O God, he says, judge the earth. And the phrase with boldness means not having an evil conscience, nor doubting. For such a one cannot approach with boldness. So that, having heard High Priest, you should not think that he stands, he immediately leads you up to the royal throne. You see that to become High Priest is not of nature, but of condescension and emptying.

CHAPTER 5.

For every high priest taken from among men is appointed on behalf of men in things pertaining to God, that he may offer both gifts and sacrifices for sins, being able to bear moderately with those who are ignorant and going astray; since he himself also is encompassed with weakness, and because of this he ought, just as for the people, so also for himself, to offer for sins. And no one takes the honor to himself, but he who is called by God. Making a comparison of the covenants, he begins from the priests. And he works it out thus: that those of the old covenant were from among men, but he of the new covenant was from the Holy Spirit, even if he also became a man. And the one is encompassed with weakness, but the other remained without sin; for no guile was found in his mouth. Just as one who flays the sacrificial victims makes all the inward parts visible, so all things lie open and visible to God. Just as also Aaron; so also Christ did not glorify himself to become high priest, but he who spoke to him, You are my Son. Here again he heals another point, that he has been sent from God. This Christ said when conversing with the Jews up and down, I have not come of myself. Today I have begotten you; just as also in another place he says, You are a priest forever. This is a preparation for his being ordained by God. According to the order of Melchizedek; who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him from death, with loud crying and tears, and having been heard because of his godly fear. That he was a priest of the nations, that through bread and wine he offered up the sacrifice.

Although he was a Son, he learned obedience from what he suffered, and having been made perfect, he became the cause of eternal salvation to all who obey him, being designated by God as high priest according to the order of Melchizedek; concerning him we have much to say, and it is hard to explain, since you have become sluggish in hearing. For though by this time you ought to be teachers, you again need someone to teach you what are the elements of the beginning of the oracles of God, and you have come to need milk, and not solid food. For everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant. But solid food is for the mature, for those who by reason of use have their senses trained to discern both good and evil. This shows his providential care and the exceeding greatness of his love; for he interceded on behalf of the two peoples. And these things belong to the dispensation.

CHAPTER 6.

Therefore, leaving the word of the beginning of Christ, let us press on to perfection, not again laying a foundation of repentance from dead works, and of faith toward God, of the teaching of baptisms. He calls the foundation through faith the beginning, and perfection the building up through good works. And of the laying on of hands, and of the resurrection of the dead, and of eternal judgment. And this we will do, if God permits. For it is impossible for those who were once enlightened. For in this way they received the Spirit. And tasted of the heavenly gift. That is, of the forgiveness of sins. And became partakers of the Holy Spirit. Which we have through the grace. And tasted the good word of God. The teaching of the confession.

And powers of the age to come, and those who have fallen away again. He says this because those who were baptized performed miracles. For at that time those who were baptized received gifts, so as to work powers. To be renewed again to repentance. That is, through repentance. But he says this, not as though repentance had been cast out—God forbid—but as

though the renewal through the washing were not possible. Therefore he did not say, "It is impossible to be renewed to repentance," and stop there, but he added how it is impossible: "to renew them again," that is, to become new. For to make a thing new belongs to the washing alone. For your youth shall be renewed like the eagle's. Crucifying for themselves the Son of God again, and exposing him to public shame. Baptism is a cross, and our old man was crucified with him. For we have become conformed to the likeness of his death. And again: For we were buried with him through baptism into death. Just as, then, there is no second crucifixion of Christ there—for this is to expose him to public shame; for if death no longer has dominion over him, and then he is crucified again, all those things are a myth—so the one who is baptized a second time crucifies him again. For just as Christ died on the cross, so we die in baptism—not to the flesh, but to sin. For the earth, having drunk the rain that comes often upon it, and bringing forth vegetation suitable for those for whom it is also cultivated, partakes of blessing. Rain, he says, means the teaching, as also elsewhere: For I will command the clouds not to rain rain upon it.

Here he shows that they received and drank in the word, and not even so did they benefit, being fainthearted in temptations. Blessings from God. Here he says that God becomes the cause of all things, gently striking the Greeks, who ascribe the generation of fruits to the power of the earth. But bringing forth thorns. Since again he did not say, bearing thorns, nor did he use this useful name. But what? Bringing forth thorns; as one might say, belching forth. And thistles, worthless. Everywhere the Scripture calls sins thorns, as David also says: I was turned to misery, when thorns were fixed in me. For they do not simply come upon one, but are fixed in. And if a little of it remains, and we do not remove it all, that very little causes pain, just as in the case of a thorn. And why do I say that very little? For even after it is removed, it leaves the pain of the wound for a long time, and there is need of much care and healing, so as to be fully freed from it. For it is not enough merely to remove the sin, but also to heal the place that was wounded. With good reason he called sin a thistle. For wherever you grasp it, it strikes and bites. And near to a curse. He said near to a curse, not a curse. But he who has not yet fallen into the curse, but has come near, will also be able to become far from it. Whose end is for burning. He did not say, which will be burned. But what? Whose end is for burning; if it persists to the end, he says. But we are persuaded better things concerning you, beloved, and things that accompany salvation, even if we speak thus. Having touched them sufficiently, he heals them again, so as not to cast them down.

For what does he say? "We do not say these things as though we had condemned you, nor as though we thought you full of thorns, but fearing lest this should happen." For he added: "We are persuaded better things concerning you, and things that accompany salvation. For God is not unjust to forget your work and the labor of love which you showed toward his name, having ministered to the saints and still ministering." Alas, how he strengthened their soul by reminding them of former deeds, and into what a necessity he placed them, so as not to expect God to forget! For it is necessary that he sin, who has not been fully assured concerning hope. "But we desire that each of you show the same diligence unto the full assurance of hope until the end." This is wonderful, and characteristic of Paul's understanding, that he does not point out that they had given way. For to say "we desire" is as if one should say: I wish you to be diligent always, and such as you were before, to be such also for the future; for this made the reproof easy to accept. And he did not say "I wish," which would have been the mark of a teacher's authority, but "we desire," which belongs more to a father's affection than to the will. "That you may not become sluggish." Just as, he says, idleness harms the body, so also idleness harms the soul of those

It makes them more slack and weak in good things. But be imitators of those who through faith and patience inherit the promises. So that they might not think that, being despised as worthy of no account, they were abandoned, but that they might know that this is the mark of the most noble men. For when God made promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying. Having touched them, he again nobly brings them to hopes, that they will obtain all things hoped for. And he adds the rewards, so that they may not grow weary in their labors, and he confirms this from examples. And having many to mention, he brings Abraham into the middle, because of the dignity of the person. Surely blessing I will bless you, and multiplying I will multiply you. He secretly reminds them of the oaths of Christ, which he continually spoke. Amen, amen I say to you, he who believes in me shall not die forever. And so, having patiently endured, he obtained the promise. For men swear by the greater, and an oath for confirmation is to them an end of all contradiction. In which God, desiring more abundantly to show to the heirs of the promise the immutability of his counsel, interposed with an oath, so that by two immutable things, in which it is impossible for God to lie, we who have fled for refuge might have strong consolation. Here he frightens them, showing that a promise is often broken through faintness of soul. That is, to journey through life by way of temptations. But it is necessary, he says, to bear all things with patience and faith. For if he says that he gives, and you receive immediately, what did you also believe?

To grasp the hope set before us, which we have as an anchor of the soul, both sure and steadfast. From these things, he says, we infer those things that are to come. For if these things came to pass after so great a time, then certainly those things too. So that the things that happened to Abraham confirm us also concerning things to come. And entering in. While we are still in the world, he shows that we are in the promised things through hope; and he did not say, We are inside, but that hope itself entered inside, which was truer and more persuasive. Into the inner part of the veil. In place of, into heaven. Where Jesus entered as a forerunner on our behalf, according to the order of Melchisedek. The naming of forerunner is timely, since we too must receive it. For the distance between the forerunner and those who follow is not great. Having become high priest forever. Behold, another encouragement, if indeed our priest is above, and far better than the one among the Jews.

CHAPTER 7.

For this Melchisedek, king of Salem, priest of God Most High, who met Abraham. In many places he makes the comparison of the Old and the New. Observe, then, again, that he shows from this also that the type of Christ's priesthood, that is, Melchisedek, was far better than the priests according to the law. And observe how he magnifies it, first from the name; for Melchisedek is interpreted king of righteousness; then also from the manner, that he was without father and without mother. For such a one was Melchisedek, not being genealogized, unknown to us both as to whose father and of what mother he was, and whence he had his beginning, and what kind of end he has. For the Scripture does not genealogize anything about him, as in the case of the others.

If, then, the type is so great, how much more the truth, that is, Christ. And that Melchizedek was a type of him, the oath sworn to him also showed: "You are a priest forever, according to the order of Melchizedek." Then, from the name: for who is a king of righteousness, if not our Lord? For he himself is also King of peace, for he made peace between the things in the heavens and the things on the earth. He himself is also without father and without mother: above without mother, below without father. He himself is also without genealogy: "But his generation," he says, "who has known?" For it is not possible to declare his generation above. He himself also is unto the ages, that is, he has no end of life. He himself is also before every age; and this means, nor beginning of days. When he returned from the slaughter of the kings, and blessed him, to whom Abraham also apportioned a tenth of all things: first, being interpreted, king of righteousness, then also king of Salem, which is, king of peace, without father, without mother, without genealogy. It is not possible to say, he says, that he gave it to him as one who had shared in the war; for this reason he said, he met him as he returned. Having neither beginning of days nor end of life, but made like the Son of God, he remains a priest continually. Now consider how great this man is, to whom Abraham also gave a tenth. And how, except by not being brought forth? He says, then, that just as this man is without father by not being genealogized, so Christ by the very nature of the matter, and just as we do not know of this man either a beginning of days or an end of life because it has not been written, so also in the case of Jesus, not because it has not been written, but because it is not.

That was a type, and for this reason, from the fact that it was not written; but this is the truth, and for this reason, from the fact that it is not. Just as also in the case of names, here there were appellations, both king of righteousness and king of peace; but there, the truth of the reality; so also here there are appellations, but there, the truth of realities. From the first-fruits the patriarch. First-fruits, he says, the spoils. And those indeed from the sons of Levi who receive the priesthood have a commandment to tithe the people according to the law, that is, their brothers, although they have come out from the loins of Abraham. But he who is not genealogized from them has tithed Abraham, and has blessed the one having the promises. So great, he says, was the superiority of the priesthood, that even those of equal honor from their ancestors, and having the same forefathers, are much better than the others. They receive a tenth, then, from them. When, then, they receive tithes from these very ones, are not these indeed in the rank of laymen, but those among the priests? And not only this, but he was not even of equal honor with them, but from another race. So that he would not have given tithes to a foreigner, unless the honor were great. But without all contradiction the lesser is blessed by the better. And here indeed dying men receive tithes, but there, being witnessed that he lives, and, so to speak, through Abraham and Levi. But the one who receives has been tithed. Since above and below this was the venerable thing, that Abraham had the promise, he shows that he is more venerable. For he was still in the loins of his father when Melchizedek met him.

So then, he says, the type is better than the Lord, and better than him who has the promises. If, then, perfection was through the Levitical priesthood. In him, he says, was Levi, even though he had not yet been born. See how great the difference between him who has the type of our High Priest and those according to the law. For the people were legislated for under it; what further need was there for another priest to arise according to the order of Melchizedek, and not to be called according to the order of Aaron? Having shown that Melchizedek is much better, both than Levi and than Abraham, having become a priest in their order, he again attempts from another point, saying: For what reason did he not say, according to the order of Aaron? He says, then, that if the law made perfect, why was it changed? For the change of the priest was also a change of the law. For when the priesthood is changed, of necessity a change of law also takes place. For he to whom these things are said. That is, it serves him, and through it he does all things. For it is not possible to say that it was perfect, but did not preside over the people. For it was used by them. He has partaken of another tribe, from which no one has attended to the altar. For it is evident that our Lord has arisen from Judah, a tribe concerning which Moses spoke nothing about priesthood. And it is still more evident, if according to the likeness. This is against those who say, What need was there of a New Covenant? Melchizedek arises, another priest, who is not according to the law. For thus, he says, he cast out that of Aaron. It has become a commandment of flesh. For according to all things the law was fleshly. Circumcise, he says, your flesh, anoint the flesh, wash the flesh, shave the

in the flesh. But according to the power of an indestructible life. For he testifies: You are a priest forever according to the order of Melchizedek. Not Melchizedek, but Christ, who lives by his own power. That is, not by a temporary life, nor one that has an end. For there is an annulment of the preceding commandment, because of its weakness and uselessness. For the law perfected nothing; but there is the introduction of a better hope, through which we draw near to God, and insofar as it was not without an oath. For those became priests without an oath, but he with an oath, through the one who says to him: The Lord swore, and will not repent. You are a priest forever according to the order of Melchizedek. The preceding commandment, he says, that is, the commandment previously given of the Old Testament—he means the law—is annulled, he says, and cast out, since it could not perfect man. But there is introduced, he says, the better hope, which also makes us draw near to God. He means the New, for through it we have been joined to God and the Father; and still magnifying this, he says it came to be not without an oath. But that old one was without an oath. And observe how he magnifies both, that it has no end as the legal one did. And he signifies this to it from Christ. For according to the power, he says, of an indestructible life, and of the oath. And to that extent Jesus has become the guarantor of a better covenant, and those have become priests in greater number, because they were prevented by death from remaining; but he, because he remains forever, has an unchangeable priesthood. Therefore he is also able to save completely those who draw near to God through him, always living.

Because he swore to him that he would always be, he would not have done this if he were not living. And as often as you hear "priest" or "minister," understand the very mystery of the kenosis. To intercede for them. For such a high priest was fitting for us: holy, guileless, undefiled, separated from sinners, and having become higher than the heavens; who has no need daily, as the high priests do, first to offer sacrifices for his own sins, then for those of the people. Again, this too he made significant of the things according to the flesh. He who raises the dead and gives life to whom he wills, just as the Father also does—how does he intercede? It is clear, then, that these are the voices of the economy, the Godhead not being divided; for he is the same and God, even if because of the economy other things are said about him. For this he did once for all, having offered himself up. For the law appoints men as high priests, having weakness, but the word of the oath, which is after the law, a Son perfected forever.

CHAPTER 8.

A chapter in addition to what has been said. He says that he was offered up for the people. We have such a High Priest, who sat down at the right hand of the throne of the Majesty in the heavens. Since he called him a minister both above and below, making clear the things of his humanity, observe how he lifts up the understanding of his hearers, proclaiming his divinity, by saying, He sat down at the right hand of the throne of the Majesty in the heavens. Minister of the holy things. That is, on behalf of those who have been sanctified through his name. And of the true tabernacle. The true tabernacle, he says, is the Church. Which the Lord pitched, and not man. For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this one also have something to offer. For if he were on earth, he would not even be a priest, since there are priests who offer the gifts according to the law. For he obtained it through his own blood. Who serve a copy and shadow of the heavenly things, just as Moses was divinely instructed when he was about to complete the tabernacle. The old liturgy, he says, was a copy of this spiritual one, which he also calls heavenly. For even if it is accomplished on earth, it is wholly of the heavens; and they served a copy, as when they offered the lamb for

a type of Christ; as the showbread again into a type of his body, and the others likewise. For observe, he says, that you make all things according to the type shown to you on the mountain. But now he has obtained a more excellent ministry, by as much as he is also mediator of a better covenant. Since our hearing is more unlearned than sight, he showed him all things. And consider how great the difference between this and that, if indeed that was a pattern and type, but this is truth. Which has been legislated upon better promises. Upon spiritual ones. But that one upon the earthly promises of the Canaanites. Therefore also, the one has been cast out, but the other remains. For if that first one had been faultless, no place would have been sought for a second. For finding fault with them he says: Behold, days are coming, says the Lord, and I will accomplish upon the house of Israel, and upon the house of Judah, a new covenant, not according to the covenant which I made with their fathers, in the day when I took hold of their hand, to lead them out of Egypt; because they did not remain in my covenant, and I disregarded them, says the Lord. For this is the covenant which I will covenant with the house of Israel, after those days, says the Lord, giving my laws into their mind, and upon their hearts I will inscribe them, and I will be to them for a God, and they will be to me for a people, and they shall not teach each one his fellow citizen, and each one his brother, saying, Know the Lord, because all shall know me from the least of them to the greatest of them, because I will be merciful to their iniquities, and their sins, and their lawless deeds I will remember no more.

That is, if they had made them blameless. In saying "new," he has made the first old. And what is becoming old and growing aged is near to vanishing. He shows the difference even from the tabernacle itself: How? The first was holy; the second, the Holy of Holies. CHAPTER 9.

The first, then, had also ordinances of worship, and the sanctuary, a worldly one. For a tabernacle was prepared, the first, in which were the lampstand, and the table, and the setting forth of the loaves, which is called the Holy Place. And after the second veil, the tabernacle which is called the Holy of Holies, having a golden censer, and the ark of the covenant covered on every side with gold, in which was a golden jar containing the manna, and the rod of Aaron that budded, and the tablets of the covenant. And ordinances, he says, are symbols. He calls it worldly because it was permitted to all to enter, and it was a manifest place in the same house, where the priests stood, where the Jews, where the proselytes, where the Greeks and Nazarenes. Since it was accessible to all, he calls it worldly. For surely the Jews were not the world. He calls it a tabernacle, from the fact of dwelling there. And above it the cherubim of glory, overshadowing the mercy seat. Instead of, the glorious things. Concerning which it is not now possible to speak in detail. And with these things thus prepared, into the first tabernacle the priests enter continually, performing the services, but into the second, as needing much discourse, once a year only the high priest, not without blood, which he offers for himself, and for the ignorances of the people, the Holy Spirit signifying this, not yet—lest they say, How has one sacrifice perfected forever?

He shows that it was prefigured from above by the high priest. If indeed it was holier and more awe-inspiring, it was one; and how did the high priest offer once? That the way of the holy things was made manifest while the first tabernacle still had its standing, which was a parable. Here, he says, the former was hidden, since its time had thus stood. And this was the time of the coming of Christ, through whom it was also made manifest. For the time then present, in which gifts and sacrifices are offered, not being able to perfect the worshiper in conscience. That is, the type has come to be, according to which gifts and sacrifices are offered, not being able to perfect the worshiper in conscience. For the sacrifices did not remit the filth from the soul, but were still concerned with the body, according to the law of a fleshly commandment. For they could not remit adultery, nor envy, nor sacrilege. Only with respect to foods and drinks and various washings. They seem, he says, to purify the flesh. And with ordinances of the flesh, imposed until a time of reformation. But Christ, having come as high priest of the good things to come. He calls the time of the coming of Christ a time of reformation. He says, then, that they were useful before the time of reformation, but after these things unprofitable. Through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor through the blood of goats and calves, but through his own blood he entered once for all into the holy places, having obtained eternal redemption.

For if the blood of bulls and goats, and the ashes of a heifer sprinkling those who have been defiled, sanctifies for the purity of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered himself without blemish to God, purify your conscience from dead works, to serve the living God? He says "flesh" here, or "the Church." "To serve the living God"? Here he shows that those who have dead works cannot serve the living and true God. And for this reason he is the mediator of a new covenant, so that, death having occurred for the redemption of the transgressions under the first covenant, those who are called may receive the promise of the eternal inheritance. For where there is a covenant, it is necessary that the death of the one who made it be brought forward. For a covenant is confirmed over the dead, since it is never in force while the one who made it lives. Therefore not even the first was without blood. It was likely that many of those more weakly disposed, from the fact that the Lord had died, especially disbelieved his promises. The Apostle therefore says: For this reason, then, one must be confident, that covenants are confirmed not while those who make them are living, but when they die, and then they receive their force. And this is the meaning: God, he says, promised; then men, sinning, were not only unworthy to receive the promise, but also became liable to death. For this reason Christ came and took upon himself the sins, and died, so that having been purified they might become worthy to receive the promises. It has been inaugurated.

For when every commandment according to the law had been spoken by Moses to all the people, he took the blood of the calves and goats, with water, and scarlet wool—that is, it became firm and was ratified—and hyssop, and sprinkled both the book itself and all the people, saying: This is the blood of the covenant which God commanded for you. And he likewise sprinkled the tabernacle and all the vessels of the ministry with the blood. A symbol of the Spirit. For hyssop is hot; and the water also signifies the purification through baptism; and the wool, so that the blood might be retained. And almost all things are purified with blood according to the law, and without shedding of blood there is no remission. Since there was no perfect purification from that, nor perfect remission, but only half-complete, he said "almost." It is necessary, then, that the copies of the things in the heavens be purified with these. These, he says, the pure ones, those being perfected according to the law, were imperfect, since those were also a type of the things to come. But the heavenly things themselves—he means the Church—with better sacrifices than these. At that time they were anointed with the blood of a sheep, but now with the blood of Christ himself. For Christ did not enter into holy places made with hands, copies of the true ones, but into heaven itself—now to appear. This, he says, just as indeed the Jews prided themselves greatly on the construction of the temple, as though there were no such place anywhere. Again, then, a comparison, and the difference is great, inasmuch as heaven itself is greater than the temple. In the presence of God on our behalf.

Having said “to appear,” and having shown the economy, he adds the reason, that he did this for our sake, since, as God the Word, he is always with the Father. For I, he says, am in the Father, and the Father in me. Nor does he offer himself many times, as the high priest enters into the holy places year by year with the blood of another, since it was necessary for him to suffer many times from the foundation of the world; but now once at the consummation of the

ages. If, he says, this had happened at the beginning, and then no one believed, the race would have remained in perdition. For it was not possible for Christ to die a second time, so that it might be saved again. But since afterwards the sins were many, reasonably it was then that he appeared. For the putting away of sin. What is a putting away? In place of, a contempt. Sin no longer has boldness. For sin has been put away, owing indeed to receive punishment, but not having received it. That is, it suffered violence; when it expected to destroy all, then it was destroyed. Through his own sacrifice he has been made manifest. He was made manifest to God, and drew near. And insofar as it is appointed for men once to die, and after this judgment; so also Christ, having been offered once to bear the sins of many. And he states the reason why he died once: that he became the ransom for one death. For it was appointed, he says, for men to die. This, then, that he died once for all, having been offered once; and by whom, or by himself, clearly? For I, he says, sanctify myself for them. From the second time, without sin, he will appear to those who await him, for salvation.

CHAPTER 10.

For the law, having a shadow of the good things to come: In the first, he says, he appeared, to take away our sins; but in the second he will no longer appear in this way, but to save those who believe in him. Not the very image of the things, by the sacrifices which they offer year by year continually, they can never perfect those who draw near. For then they would have ceased to be offered, because the worshipers, once purified, would have no longer any consciousness of sins; but in them there is a remembrance of sins year by year. For it is impossible for the blood of bulls and goats to take away sins; therefore, when he comes into the world, he says: Sacrifice and offering you did not desire, but a body you prepared for me. Burnt offerings and sacrifices for sin you did not delight in; then I said, Behold, I have come. In the volume of the book it is written of me, to do your will, O God. That is, not the truth itself. And he speaks of the sacrifices of remission. Above, when he says: Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire, nor did you delight in them—which are offered according to the law—then he said: Behold, I have come. He shows from the testimony of the Old that from the time of the coming of Christ, the sacrifices have ceased, even if they still seem to be offered. For he deferred them for a little while, then brought their end upon them. To do your will, O God. He takes away the first, that he may establish the second. By which will we are sanctified, through the offering of the body of Jesus Christ once for all.

And every priest indeed stands daily ministering, and often offering the same sacrifices, which can never take away sins; but he, having offered one sacrifice for sins, sat down for ever at the right hand of God, henceforth waiting until his enemies be placed—"to deliver myself," he says—"as a footstool for his feet." For by one offering he has perfected for ever those who are being sanctified. And the Holy Spirit also bears witness to us; for after he had said before, "This is the covenant that I will make with them after those days, says the Lord: I will put my laws upon their hearts, and upon their minds I will write them, and their sins and their iniquities I will remember no more." Now where there is remission of these, there is no longer an offering for sin. He calls his enemies the Jews, and the demons, and all who oppose the preaching. Having therefore boldness, brothers—for as sins, he says, produce shame, so does the forgiveness of all things to us, and our becoming co-heirs, and our enjoying such great love—for entrance into the holy places by the blood of Jesus, which he inaugurated for us as a new and living way, through the veil, that is, of the

of his flesh; and a great priest over the house of God. He means heaven. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, let us hold fast the confession of our hope without wavering; for he who promised is faithful; and let us consider one another. He shows that both right faith and shining works must be present. For this is the meaning of "and having been washed as to the body with water." To him who makes clean, or to him who has no blood. Unto provocation of love and good works. Unto loving more, and being loved. Not forsaking the assembling of ourselves together, as is the custom of some, but exhorting, and so much the more, as you see the day approaching. For if we sin willingly after having received the knowledge of the truth, there remains no more sacrifice for sins; but a certain fearful expectation of judgment, and a zeal of fire, which is about to devour the adversaries. Anyone who has set aside the law of Moses dies without mercy on two or three witnesses; how much worse punishment do you think he will be deemed worthy of, For he knows from custom, and from the assembling, that the strength is great. For where, he says, two or three are gathered in my name, there am I in the midst of them. He who has trampled underfoot the Son of God, and has counted the blood of the covenant, in which you were sanctified, a common thing, and has insulted the Spirit of grace, For we know him who said: Vengeance is mine, I will repay, says the Lord. And again, He will judge his people. It is a fearful thing to fall into the hands of the living God.

For when he has partaken of him in the mysteries and then commits sin, how has he not trampled him underfoot, having despised him? But remember the former days, in which, after you were enlightened, you endured a great struggle of sufferings: on the one hand, being made a spectacle by reproaches and afflictions; on the other hand, having become partakers with those who were so treated. For you also sympathized with my bonds, and the plundering of your possessions. Since they had been dissolved from their afflictions, see how he consoles them. First, from the same things: for remember, he says, the former days. Then from the Scripture which says, But the righteous shall live by faith. Then from reasonings, having said that faith is the substance of things hoped for, the evidence of things not seen. And again from the forefathers, those great and wonderful men. And with good reason he mentions Abel first, who died earlier for piety; second Enoch, who was translated because of piety, showing that recompenses will certainly come; third Noah, showing that those who do not believe are punished. You see that he speaks about him, and that the others were bound in this way. You did not consider them to be bonds, but like noble athletes, you stood thus, because not only in our own affairs did you not need encouragement, but you also became an encouragement to others. You received it with joy, knowing that you have for yourselves a better possession in the heavens, and one that remains. Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after doing the will of God, you may receive the promise.

For yet a little while, and he who is coming will come and will not delay. But the righteous one shall live by faith. And if he shrinks back, my soul has no pleasure in him. But we are not of those who shrink back to destruction, but of faith to the saving of the soul. He who bears it with joy shows that he has some reward, and that the matter is not a loss but a gain.

CHAPTER 11.

Now faith is the substance of things hoped for, the evidence of things not seen. For by this the elders obtained a good report. By faith we understand that the ages were framed by the word of God, so that the things which are seen were not made of things which appear. By faith Abel offered to God a more excellent sacrifice than Cain, by which he was testified to be

righteous, God testifying of his gifts, and by it, being dead, he... For unless one has been more clearly assured concerning things invisible from things visible, it cannot be faith. He still speaks: By faith Enoch was translated so as not to see death, and he was not found, because God translated him. For before his translation he was testified to have pleased God, and without faith it is impossible to please him. For he who comes to God must believe that he is, and that he is a rewarder of those who seek him. By faith Noah, being warned concerning things not yet seen, moved with godly fear, prepared an ark for the salvation of his house. Just as heaven, appearing only, speaks, so Abel, being remembered. By which he condemned the world. For he showed that they were worthy of punishment, since they were not brought to their senses even by the building of the ark. And he became heir of the righteousness which is according to faith.

That is, from this he appeared righteous—from believing God. By faith Abraham, when called, obeyed to go out to the place which he was about to receive as an inheritance, and he went out, not knowing where he was going. By faith he sojourned in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise. For he was waiting—since those of the Hebrews who had believed looked upon these men as enjoying countless good things, he shows that no one has yet received them—for the city which has foundations. That is, the unshakable one. Whose architect and builder is God. For he himself came and granted it to them. For if Jesus had not descended and ascended into heaven, becoming our forerunner, we would not have been deemed worthy of those mansions. By faith Sarah herself also received power—he began here in a reproachful manner, since they appear more fainthearted than a woman. For his whole argument is arranged toward this end, to restore them when they had grown weary—to conceive seed, and she bore a child beyond the proper time of age, because she considered him faithful who had promised. That is, to retain the seed. Therefore also from one man were born, and that one as good as dead, as the stars of heaven in multitude, and as the sand by the shore of the sea, which is innumerable. This is not, he says, the only wonderful thing, that she had power to conceive seed, but that she became the mother of as many as not even fertile wombs have borne. For as the stars, he says, of heaven—and from one seed, he says. According to faith all these died, not having received the promises.

Those with Abraham, he says. But having seen them from afar, and having greeted them, and having confessed that they are strangers and sojourners on the earth. For those who say such things make clear that they are seeking a fatherland. And if indeed they had remembered that from which they went out, they would have had opportunity to return. But now they reach out for a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God. For he has prepared a city for them. Clearly by the Spirit. By faith Abraham, when he was tested, offered up Isaac, and he offered up his only-begotten son, he who had received the promises, to whom it was said, In Isaac shall your seed be called. Showing a trial of piety. For God tests, not as though ignorant, but so that the saints, having provided a trial and proof of piety, may become admirable before all. Having reasoned that God is able even to raise from the dead. He was saying, he says, that he who granted a son to be born from a womb both grown old and become useless is able also to raise him up when slain. Therefore he received him back also in a parable. That is, in a figure. For he became a type of Christ; and this was a symbol, that the Father brings the Only-Begotten. By faith also concerning things to come Isaac blessed Jacob and Esau. By faith Jacob, when dying, blessed each of the sons of Joseph. From where, he says, did he promise such good things to the sons, except from believing God? And he worshiped upon the tip of his staff. By faith Joseph, when dying, concerning the departure of the sons of Israel

He mentioned. Here, he says, he not only spoke, but also was so confident in the things to come that he himself demonstrated it by deed. For since another king was going to rise from Ephraim, therefore, he says, he also bowed down upon the top of his staff. For already, he says, he was being bowed down to in Joseph, signifying the bowing down of the whole people, which would come to him through Ephraim; and this came to pass later through the tribes. That is, even when he was already an old man. And concerning his bones he gave command. By faith Moses, when he was born, so that the people might believe that there would certainly be a redemption for them. For he would not have mentioned the transfer of the bones if he had not clearly seen that it would come to pass. He was hidden for three months by his fathers, because they saw that the child was beautiful, and they did not fear the decree of the king. By faith Moses, when he had become great. Since to appear less than those saints was no terrible thing, for this reason he also sets down both lowly and obscure men. He refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God. This, he says, teaching them to despise all things and not to be distressed at the plundering of their possessions, since Moses for faith's sake abandoned the royal treasures. He did not simply leave them, he says, but refused, that is, he hated and turned away from them. For with heaven set before him, it was superfluous to marvel at the kingdoms of Egypt. Or to have the temporary enjoyment of sins, having considered greater wealth than the treasures in Egypt. He called it sin, the not wanting to suffer affliction with the others. The reproach of Christ; for he was looking to the reward.

By faith he left Egypt, not fearing the anger of the king. That is: to be reproached with such things as you are for Christ's sake; or that the Egyptians reproached God, doing injustice and oppressing the children of Israel, as though he were unable to save. For he endured as seeing the invisible one. Having God, he says, always in his heart, he endured these things. By faith he kept the Passover and the sprinkling of the blood, so that the destroyer of the firstborn might not touch them. He introduces the account concerning the mysteries. He says that, believing that the destroyer could be turned aside and the race saved, he slaughtered the lamb. By faith they crossed the Red Sea as through dry land. Again he brings the imitation down to the whole people, so that they might not say, "We cannot become like the saints." Having made trial of this, the Egyptians were swallowed up. By faith the walls of Jericho fell, having been encircled for seven days. He showed, he says, that it was water, by those who fell in and were drowned, even if by the will of God it became harder than a wall. By faith Rahab the harlot did not perish with those who disobeyed, having received the spies with peace. And what more shall I say? For time will fail me as I recount concerning Gideon, Barak, and Samson, and Jephthah, David, and Samuel, and the prophets. Therefore it is shameful, he says, if you appear more faithless than a harlot. Who through faith conquered kingdoms. Those around Gideon. For this is faith, when circumstances turn out to the contrary; and then one must believe that nothing has turned out contrary, but all things are in accordance. They worked righteousness. These same men again; or he means David also.

They obtained promises. Because of the blessing that came to their descendants; or in the case of David, because of the kingdom of Solomon. They stopped the mouths of lions. As Daniel did. They quenched the power of fire. As the three children did. They escaped the mouths of the sword. As the Israelites did. They were made strong out of weakness, they became mighty in war. He is speaking of the return from Babylon. For who hoped that they would return from captivity? And not only return, but also become strong, and rout the camps of foreigners? They routed the camps of foreigners. Samson. Women received their dead by resurrection. Here he speaks of the things concerning the prophets, Elijah and Elisha. For they raised the dead. And others were tortured, not accepting release, so that they might obtain a better resurrection. And others

experienced mocking and scourging, and moreover bonds and imprisonment. They were stoned. Stephen. They were sawn, they were tempted, they died by the slaughter of the sword. The prophets who died, he says, such as Isaiah, because he was sawn with a wooden saw. They wandered about in sheepskins, in goatskins, being destitute, afflicted, ill-treated. Elijah. Of whom the world was not worthy. Wandering in deserts, and mountains, and caves, and the holes of the earth; and all these, having been witnessed to through faith, did not receive the promise, God having provided something better concerning us, so that they might not be made perfect without us. CHAPTER 12.

Therefore we also, since we are surrounded by so great a cloud—he means those around Elijah. What then were they about to receive here? Surely a world in these things; those in the world must be understood. Of witnesses, having laid aside every weight—he calls witnesses not only those in the New Testament but also those in the Old. For they too bore witness to the majesty of God. And the sin that so easily entangles, let us run with endurance the race set before us, looking to Jesus, the author and perfecter of our faith. The sin that easily encircles us, or that can easily bring about our encirclement. Rather, this: for it is easy, if we will, to overcome sin. Who, for the joy set before him, endured the cross, despising shame, and has sat down at the right hand of the throne of God. That is, it was possible for him to suffer nothing at all, if he had so willed. But instead of this he endured the cross, having no necessity to be crucified. For he was crucified for our sake. For consider him who endured such contradiction from sinners against himself, so that you may not grow weary, fainting in your souls. You have not yet resisted to the point of blood, striving against sin; and you have forgotten the exhortation which speaks to you as to sons: My son, do not despise the discipline of the Lord, nor faint when you are rebuked by him. For whom the Lord loves he disciplines, and he scourges every son whom he receives; endure discipline; God deals with you as with sons. For what son is there whom a father does not discipline? But if you are without discipline, of which all have become partakers, then you are illegitimate and not sons.

Then we had fathers of our flesh as instructors, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a few days as seemed good to them, but he for our profit, that we may partake of his holiness. Now all discipline for the present seems not to be a matter of joy, but of grief; but afterward it yields the peaceful fruit of righteousness to those who have been trained by it. If the sufferings of our neighbors do not stir us up, he says, yet the sufferings of the Master awaken us to this, to strive for our souls. He says this either of the graces, or of the prayers, or of the powers. Therefore lift up the hands that hang down and the feeble knees, and make straight paths for your feet, so that what is lame may not be turned aside, but rather healed. Pursue peace with all, and the holiness without which no one will see the Lord. Looking diligently lest any man fail of the grace of God. Instead of, for those who have endured for a long time and persevered; and he has used a euphemistic name. So discipline is a training, making the athlete strong and invincible in the contests, unconquerable in wars. Lest any root of bitterness springing up trouble you, and through it many be defiled. And even if such a root has come to be, he says, do not let any shoot spring up, but cut it off, so that it bears no fruit. Lest there be any fornicator, or profane person, as Esau, who for one morsel of food sold his birthright. One must punctuate this so that the thought is complete, and also the following phrase, or profane person, as Esau. And a profane person is one who is gluttonous and incontinent.

For you know that even afterward, when he wished to inherit the blessing, he was rejected. For he found no place of repentance, though he sought it with tears. The meaning here is by hyperbaton. Therefore, to “wishing to inherit the promise,” join “having sought it with tears,” so that the sense may be this: He wished, it says, to inherit the promise himself, and having sought this very promise with tears, he was rejected, because he found no place of repentance. For he did not repent, it says. For how could he, who said, “The days of mourning for my father will draw near, and I will kill Jacob my brother”? For you have not come to a mountain that can be touched, and to a fire that has been kindled, and to gloom, and darkness, and tempest. Having already compared the New to the Old in many places, and shown this to be much better than that, here again in summary he compares, setting Jesus in place of Moses, and myriads of angels in place of a people, and heaven in place of a mountain. And to the sound of a trumpet, and the voice of words, which those who heard begged that no word be added to them. For they could not bear what was commanded: even if a beast touches the mountain, it shall be stoned. And so fearful was the thing imagined: Moses said, I am terrified and trembling. But you have come to Mount Zion, and to the city of the living God, heavenly Jerusalem, and to myriads of angels in festal assembly, and to the Church of the firstborn enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus the mediator of a new covenant, and to the blood of sprinkling, which speaks better than Abel. See that you do not refuse the one who speaks. As it were, in the presence of some king.

Of whom does he say this, "firstborn," except of the faithful? For if those did not escape, who refused him who spoke on earth, much more we, who turn away from him who speaks from heaven. He means Moses; and the sense is this: If those who refused him who promised earthly things did not escape (he means Moses, because all those things were types, such as fields and possessions, and the land of the Canaanites), how much more shall those be punished who refuse him who promises heavenly things! Whose voice shook the earth then, but now he has promised, saying, "Yet once more I shake"—that is, both the legislation at Mount Sinai became widely heard, and the redemption from Egypt. For God, he says, when you went forth before your people, when you passed through the wilderness, the earth was shaken—that is, the report that reached all under heaven. Not only the earth, but also heaven; and "once" signifies this: He says this, that the delivery of the new covenant made peace between the things in heaven and the things on earth, and that through the Church the manifold wisdom of God was made known to the principalities and powers. The removal of the things that are shaken, as of things that were made, that the things which are not shaken may remain; therefore, receiving a kingdom that cannot be shaken—he says this, that he has transferred the law into a spiritual commonwealth. We have grace, through which we serve God acceptably with reverence and godly fear. For indeed our God is a consuming fire. Chapter 13.

Let brotherly love continue. Let us serve with thanksgiving, he says, not with grumbling, nor growing weary in afflictions. Do not forget hospitality; for through this—he did not say "entertaining strangers," but "love of strangers"—that is, do not merely lodge strangers, but with love for strangers. Some have entertained angels unawares. Remember those in bonds, as bound with them; those who are mistreated, as being yourselves also in the body. For this reason a great reward was given to Abraham, because not knowing that they were angels, he entertained them. Since if he had known, it would be nothing wonderful. And it is also applied to Lot. Marriage is honorable in all, and the bed undefiled. But God will judge fornicators and adulterers. Let your manner be free from the love of money, being content with what is present; for he himself has said, I will never leave you, nor will I ever forsake you; so that we may boldly say, The Lord is my helper, and I will not fear what man will do to me. Remember your leaders, who spoke to you the word of God. Let it be, he says, honorable, and let it not be defiled by fellowship with another. Whose outcome of conduct you consider, imitate their faith. Jesus Christ is the same yesterday, and today, and forever. Do not be carried away by diverse and strange teachings. For it is good—considering their life and conduct, he says—to imitate their faith. What is "considering"? Continually turning them over in yourselves, examining, reasoning, inquiring, accurately scrutinizing, that the end of their conduct is good. That the heart be established by grace—instead of "by faith." Not by foods, in which those who walked were not benefited.

We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals whose blood is brought into the holy places by the high priest for sin are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. He gently hints at those who introduce the rejection of foods. Therefore let us go out to Him outside the camp, bearing His reproach. For we have no lasting city here, but we seek the one to come. Through Him, then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips confessing His name. That is, let us, suffering the same things, share in the sufferings of Christ. But do not forget to do good and to share; for with such sacrifices God is well pleased. He says to offer up thanksgiving, and to bear all things nobly, even those things that seem painful. This makes us near to God; then we also have God as our debtor. But when we suffer not rightly, we are debtors and accountable to God, and often these things become for us a judgment; but those things become a payment for sins. Obey those who lead you, and submit. For they watch over your souls, as those who will give an account, so that they may do this with joy and not with groaning; for that would be unprofitable for you. Pray for us. For we are confident that we have a good conscience, desiring to conduct ourselves well in all things. But I urge you all the more to do this, so that I may be restored to you sooner.

Now may the God of peace, who brought up from the dead the great shepherd of the sheep, in the blood of the eternal covenant, our Lord Jesus, equip you in every good work, to do his will, working in you what is pleasing before him, through Jesus Christ, to whom be glory for ever and ever. Amen. But I beseech you, brothers, bear with the word of exhortation. For I have written to you briefly. Know the brother Timothy. What then does he say? If he is wicked, are we to be persuaded? How do you call him wicked? If it is for the sake of faith, flee from him and reject him, not only if he is a man, but even if an angel should come down from heaven. But if it is for the sake of his manner of life, do not be overly curious. For hear Christ saying, The scribes and the Pharisees have sat on Moses' seat. Having first said many terrible things about them, then he says, They have sat on Moses' seat. Therefore all that they tell you to do, do; but do not do according to their works. They have, he says, the dignity, but they are of an unclean life. But do not attend to their life, but to their words. For no one would be harmed on account of their morals. Why is this? Because these things are also clear to all, and he himself, even if he is wicked ten thousand times over, will never teach wicked things. But in the case of faith, it is not clear to all, when a wicked man will not refrain from teaching. Since also the saying, Do not judge, so that you may not be judged, concerns one's manner of life, not faith. At any rate, what follows makes this clear. Why, he says, do you see the speck that is in your brother's eye, but you do not notice the beam that is in your own eye?

Therefore all things whatsoever they tell you, do them, but do not do according to their works. You see that this is not about doctrines, but about life and works. But Paul first commended them, and then says, Obey those who lead you, and submit. Set free; with whom, if he comes sooner, I will see you. Greet all those who lead you, and all the saints. Those from Italy greet you. Set free. From where? I think he had been thrown into prison; or if not that, set free from Athens. For this too is recorded in the Acts. Grace be with you all. Amen. How does grace come to be with us? If we do not insult the beneficence. To the Hebrews was written from Italy through Timothy. Verses: 703. (Clement, whom Paul mentions, who also became bishop of the Romans, records the Epistle to the Hebrews; that Paul composed it for the Hebrews in the Hebrew tongue and it was translated, as some say, by Luke the evangelist; but as others say, by Clement himself.) On the First Epistle to Timothy.

CHAPTER ONE.

Paul, an apostle of Christ Jesus according to the command of God our Father and of the Lord Jesus Christ, our hope, to Timothy, my genuine child in faith. Since the struggle was great for the disciple—for he was a prisoner for the sake of the preaching—for this reason, right from the opening words, he raises up his soul, calling God Savior; and it is as if he were saying: It is not right to grow weary in afflictions, since we have God as Savior and Christ as our hope. For we find the Spirit saying: Set apart for me Paul and Barnabas. Grace, mercy, peace from God our Father and the Lord Christ Jesus, our Lord. And this is a consolation in affliction. Nowhere else did he name mercy except here. As I urged you to remain in Ephesus, while going to Macedonia. He has not used the voice of a teacher, but almost of a servant, in order to teach the disciple to be humble-minded. That you may command certain people not to teach differently. He does not name them by name, so as not to make them more shameless. Nor to pay attention to myths—to the mythical traditions of the Jews, which the prophet also reproached, saying: Teaching teachings, the commandments of men. For abandoning the interpretation of the law, they devised their own traditions. And to endless genealogies. By genealogies he means the genealogies of the Greeks, the successions of the gods. He therefore exhorts the disciple both to overturn those who use Jewish myths and not to permit those who employ Greek deception to speak, nor, as it were, to introduce successions of gods. Such things provide questions rather than the building up of God, which is in faith.

These teachings, he says, are for no benefit, and they distract a person from the economy of God. By the economy of God he means the mystery of the incarnation. The end of the commandment is love out of a pure heart, and a good conscience, and faith unfeigned. That is, the sum of the commandment is the word concerning love. And just as Scripture calls Christ the end of the law, that is, its fulfillment and summation, so here he has used the word. And it is well that he added out of a pure heart, since there is also the love of wicked men. Such were those who were of one mind in their impiety against Christ. Some of whom, having missed the mark, turned aside to vain talk. He means of love, and of a good conscience, and of unfeigned faith. Desiring to be teachers of the law, not understanding either what they say or about what they make assertions. For the love of rule compels them to seize the rank of teachers. But we know that the law is good, if one uses it lawfully. Knowing this: lawfully, in place of, he fulfills it through works. And again lawfully, when one says to obey it. And he who receives Christ obeys it, inasmuch as he also taught us the mystery concerning him, as for you in shadows

Writing this down. That for a righteous man the law is not laid down. In the superficial sense, because the righteous man is outside punishment. In the more spiritual sense, because the one who has been justified by grace is outside the law's painful commandments, no longer having need of milk, since he now uses solid food. But for the lawless and unruly, the impious and sinners, the unholy and profane, parricides and matricides, murderers, fornicators, sodomites, slave-dealers, liars, perjurers, and whatever else is contrary to sound teaching. These things he hints at concerning the Jews. For there was no form of lawlessness that they did not practice. Therefore a severe law was also set for them, punishing transgressors. According to the Gospel of the glory of the blessed God, with which I was entrusted; and I give thanks to the one who strengthened me, Christ Jesus our Lord. He calls it the Gospel of glory for no other reason than with reference to those who are ashamed at persecutions and at the passion of Christ; or perhaps he also hints at the good things to come. That he considered me faithful, appointing me to ministry, me who was formerly a blasphemer and a persecutor and an insolent man; but I was shown mercy, because I acted ignorantly in unbelief. But the grace of our Lord overflowed with faith and love that is in Christ Jesus. Having said, I was entrusted with the Gospel of the glory of God, since he seemed to have spoken something great, so that no one might think he does this out of arrogance, observe how he corrects himself, calling himself unworthy because of his former ignorance. At the same time he also exalts the mercy of God and his love for mankind, recounting his former life.

Faithful is the saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first; but for this cause I was shown mercy, that in me first Jesus Christ might show forth all longsuffering. So great are the benefits of God, and surpassing all human expectation and hope, that in many places they are even disbelieved. For what the mind of man never saw, nor conceived, nor expected, these things he has graciously given to us. Therefore, being about to say these things, he anticipates and says: Faithful is the saying, and worthy of all acceptance. As if he were saying: Let no one disbelieve what we are about to say. For a pattern to those who are to believe on him unto eternal life. Now to the King of the ages, immortal, the only wise God, be honor and glory unto the ages of ages. Amen. This charge I commit to you, child Timothy. Wishing, he says, to persuade men that God forgives them all things, he received me. According to the prophecies which went before on you, that you might war in them the good warfare, holding faith and a good conscience. By prophecy here he means the ordination through which he received the Spirit. And he calls them plural, as it were signifying that one with which he received him, and that with which he circumcised him, and that with which he ordained him. Which some having thrust away, concerning the faith have made shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan. For when the life is desperate, such a doctrine is also begotten, and one may see many fallen into the depth of evils and turned aside to Hellenism.

For so that they might not be tormented by the fear of things to come, they will strive to persuade the soul that all things among us are false. So that they may be taught not to blaspheme.

CHAPTER 2.

I exhort therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men. Not that he, he says, may teach them, but that they may be taught. For he does not bring this about, but it results from the punishment. For kings, and for all who are in authority, that we may lead a tranquil and quiet life in all godliness and reverence. For this is good and acceptable before our Savior God, who desires all men to be saved,

and to come to the knowledge of the truth. For there is one God, and one mediator between God and men, the man Jesus Christ, who gave himself. Since they were being persecuted especially then, he says to pray for them, in order to teach them not to hate them. In saying this, he says what the Lord commanded when he said, Pray for those who persecute you. Therefore he also added: This is good and acceptable. A ransom for all: the testimony. He was about, he says, to punish them for their sins, but instead of them he gave his own Son. In due time, for which I was appointed a herald and apostle, I speak the truth, I do not lie, a teacher of the Gentiles in faith and truth. I desire therefore that the men pray. That is, as is fitting. In every place, lifting up holy hands, without anger and disputing. He shows that through the sacrifice of Christ every place of the inhabited world has become Jerusalem. And he calls them holy hands, teaching them to be pure, so to speak, from every sin.

But “without wrath” means being without remembrance of wrongs. And “of reasonings” is the work of one who removes what is doubtful and what belongs to one who hesitates, whether they might receive what they ask from God. Likewise also the women, in modest attire, adorning themselves with shamefastness and sobriety, not with braided hair, or gold, or pearls, or costly clothing, but what is fitting for women professing godliness through good works. That is, to be decently clothed on every side, which is a sign of much fear. Let a woman learn in silence, in all submission. But I do not permit a woman to teach, nor to have authority over a man, but to be in silence. For Adam was formed first, then Eve. Wishing to cut off from them the occasion of chatter, he does not permit them even to teach. For this too is modesty, about which he was speaking, not even to speak at all. And at the same time he also sets forth the cause, since once she taught, she also overturned the man and made him liable to disobedience. And Adam was not deceived, but the woman, having been deceived, has come into transgression. But she will be saved through childbearing, if they remain in faith, and love, and holiness with sobriety. By way of comparison with the woman, he says that he was not deceived; and again it is not said concerning Adam, She saw the tree, that it was also good for food, but concerning the woman. And she ate, and gave also to her husband, so that he did not transgress by yielding to desire, but by being persuaded by the woman. CHAPTER 3.

This is a faithful saying. It is as if he were saying: Do not be downcast because your race has been slandered. God has given you yet another occasion of salvation, namely the rearing of children, so that you may be saved not only through yourselves but also through others. For they are saved because they have raised athletes for God. And that this saves, he added, This is a faithful saying, almost saying, Let no one disbelieve, he says: they are saved through childbearing; for this is no small thing, to dedicate to him the children given by him. If anyone aspires to the office of overseer, he desires a good work. Therefore the overseer must be—I do not find fault, he says; for it is a work of oversight, if anyone should have this desire, so as not merely to long for the rule and the honor that comes from it. But I do not find fault even with the oversight, since Moses too from the beginning had this zeal, to oversee his brothers. To be blameless—by a single word he commanded him to possess every virtue. The husband of one wife, sober, self-controlled, orderly, hospitable, able to teach, not given to wine, not a striker, not greedy for shameful gain, but gentle, peaceable, not a lover of money, managing his own household well—so that this may not become an obstacle to those who have already had wives, or also by way of contrast with the teachers among the Jews, to whom it was permitted even to have two, which is also more fitting. Having children in subjection with all reverence. But if anyone does not know how to manage his own household, how will he care for the church of God? For he must provide the examples from his own house, so that he will be able well to [manage] the things concerning

God manages children. Not a neophyte, lest being puffed up—he means the one recently catechized, not the one younger in age—he fall into the condemnation of the devil. That is, into the condemnation which that one endured from his madness. But he must also have a good testimony from those outside, lest he fall into reproach and the snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for shameful gain, holding the mystery of the faith. Thus, he says, he ought to be admirable and just, so that even his enemies bear witness to him. This is similar to, Let your light shine before men. In a pure conscience. And let these also first be tested, then let them serve, being blameless. Women likewise must be dignified, not slanderers, sober, faithful in all things. Let deacons be husbands of one wife, managing their children and their own households well. For those who have served well gain for themselves a good standing and much boldness in the faith which is in Christ Jesus. I write these things to you, hoping to come to you sooner. But if I delay, so that you may know how one ought to conduct oneself in the household of God, which is the Church of the living God, the pillar and foundation of the truth. That is, having right faith and introducing nothing deceitful into it. And confessedly great is the mystery of godliness. God was manifested in the flesh. Do not tell me of the bells, he says, nor of the Holy of Holies, nor of the high priest. The Church is the pillar of the world; and it is a mystery, and a great one, and a mystery of godliness, and confessedly, not by seeking. For it is beyond doubt.

He was justified in the Spirit. This he says, that having partaken of blood and flesh like us, he committed no sin, nor was guile found in his mouth. He was seen by angels, preached among the nations, believed in the world, taken up in glory. CHAPTER 4.

But the Spirit expressly says that in later times some will depart from the faith. So that even angels saw the Son of God with us, though previously they did not see him. Giving heed to seducing spirits and doctrines of demons, in the hypocrisy of liars, their own conscience seared, forbidding to marry, and commanding to abstain from foods which God created for reception with thanksgiving by the faithful and those who have known the truth. All these things he says against Manichaeus and Marcion. That every creature of God is good, and nothing is to be rejected when received with thanksgiving. For it is sanctified through the word of God and intercession. In setting these things before the brethren, you will be a good minister of Jesus Christ. He sets down two chapters here: one, that no creature is common; the second, that even if it becomes common in estimation, you still have the remedy: having sealed it, give thanks; glorify God, and all uncleanness flies away. Nourished in the words of the faith and of the good teaching which you have followed. Showing the constancy of attention to such things. Reject profane and old-womanish fables. He means the mythical traditions of the Jews. But exercise yourself—the one who exercises has many sweats—toward godliness. That is, pure faith and life. For bodily exercise is profitable for a little; but godliness is profitable for all things.

Some say this was spoken about fasting. Far be it! It is not bodily exercise but spiritual. For if it were bodily, it would feed the body. But if it melts it and makes it thin and weakens it, it is not bodily. Therefore he speaks about the discipline of the body, so that we need the exercise that is according to the soul; for that one has no profit, but benefited the body a little; but the practice of godliness yields its fruit also in the age to come, and here it recovers. Having the promise of the life that now is, and of that which is to come. Therefore even here we are in good hopes. For he who is conscious of nothing in himself, even here rejoices. Just as the wicked man also is punished even here. Faithful is the word, and worthy of all acceptance. That is, it is true, both here and there. For to this end we labor and are reproached, because we have hoped in the living God, who is the Savior of all men, especially of the faithful. Command these things, and teach. That is: for what reason do we wear ourselves out, if we did not expect the things to come? Let no one despise your youth, but be an example to the faithful, in word, in conduct, in love, in spirit, in faith, in purity. Until I come, attend to reading, to exhortation, to teaching. For, he says, show works worthy of gray hair, which he also says next. Do not neglect the gift that is in you, which was given to you through prophecy, with the laying on of hands of the presbytery. Meditate on these things, be in them, he says, of the teaching. That your progress may be evident in all things. Take heed to yourself, and to the teaching; continue in them.

For by doing this, you will save both yourself and those who hear you. Not only in your life, but also in your teaching word. CHAPTER 5.

Do not rebuke an elder, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters in all purity; honor widows who are truly widows. But if any widow has children or grandchildren, let her first learn—he is speaking about every aged person—to be pious toward her own household and to give recompense to her forebears. For this is acceptable before God. But the one who is truly a widow and left alone has hoped in God and continues in supplications and prayers night and day; but she who lives in luxury, while living, has died. And command these things, so that they may be blameless. Instead of: do good. But if anyone does not provide for his own, and especially for those of his household—he means those related by birth, as also Isaiah says: You will not overlook your own of your seed—he has denied the faith and is worse than an unbeliever. Let a widow be enrolled if she is not less than sixty years old, having been the wife of one man, attested by good works, if she raised children, if she showed hospitality to strangers, if she washed the feet of all, if she relieved the afflicted, if she followed after every good work. But refuse younger widows. For when they have grown wanton against Christ, they wish to marry, having condemnation because they have set aside their first faith. At the same time they also learn to be idle, going about from house to house; and not only idle, but also gossips and busybodies, speaking things that are not fitting. I desire, then, that younger women marry, bear children, manage the household, give no occasion to the adversary for the sake of reproach.

For already some have turned aside after Satan. Because he does not overlook even those who are near, if not those who are strangers. He means the agreement. If any believing man or believing woman has widows, let them assist them, and let not the Church be burdened, so that it may assist those who are truly widows. Let the elders who preside well be counted worthy of double honor, especially those who labor in word and teaching. For the Scripture says, You shall not muzzle the ox that treads out the grain. And, The worker is worthy of his wages. Do not receive an accusation against an elder, except on two or three witnesses. Rebuke those who sin before all, so that the rest also may have fear. I charge you before God and the Lord Jesus Christ, and the elect angels, that you keep these things without prejudice, doing nothing according to partiality. Lay hands hastily on no one, nor share in the sins of others. Keep yourself pure. No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities. The sins of some people are evident beforehand, leading to judgment; but for some they also follow after. Likewise also good works are evident beforehand, and those that are otherwise cannot be hidden.

CHAPTER 6.

Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and the teaching be not blasphemed. And let those who have believing masters not despise them, because they are brothers, but rather let them serve them, because they are faithful and beloved, who receive the benefit. These things teach and exhort. If any man teaches otherwise, and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the teaching which is according to godliness, he is puffed up, knowing nothing, but is sick about questions and strivings about words, from which arise envy, strife, blasphemies, suspicions—that is, evil opinions and doctrines; then, concerning God, suspecting things which one ought not, whenever we fall into questions. Wranglings, of men corrupted in mind, and deprived of the truth, supposing that godliness is a means of gain. From such withdraw yourself. But godliness with contentment is great gain. For we brought nothing into the world, and it is clear that we can carry nothing out. And having food and clothing, let us be content with these. But those who wish to be rich fall into temptation, and a snare, and many foolish and harmful desires, which drown men in destruction and perdition. For the love of money is the root of all evils; which some, reaching after, have wandered from the faith, and pierced themselves through with many sorrows. This he says: just as the scabby sheep, when rubbed against, fill even the healthy ones with disease, so also do these wicked men themselves.

But you, O man of God, flee these things; pursue righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith; lay hold on eternal life, to which you were called, and have confessed the good confession before many witnesses. I charge you before God, who gives life to all things, and before Christ Jesus, who witnessed the good confession before Pontius Pilate, that you keep the commandment spotless, blameless. Again he stirs him up to good courage, almost saying: Do not fear death. For you are a servant of God, who is able to give life. Until the appearing of our Lord Jesus Christ, which he will show in his own times. That is, that at the appearing you may be found having it in fullness. The blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see, to whom be honor and eternal power. Amen. Charge the rich in this present age not to be high-minded, nor to hope in the uncertainty of riches, but in the living God, who gives us richly all things for enjoyment, to do good, to be rich in good works, to be generous, willing to share, laying up treasure for themselves. This again he says, teaching them not to betray the preaching through fear. A good foundation for the future, that they may lay hold on eternal life. O Timothy, guard the deposit, avoiding the profane empty babblings and oppositions of falsely named knowledge, which some professing have missed the mark concerning the faith. Grace be with you. Amen.

Nothing is unstable, but all things are firm, immovable, fixed, abiding. To Timothy 1, written from Laodicea, which is the metropolis of Pacatian Phrygia. 216 lines. To the Second Epistle to Timothy.

Chapter One.

Paul, an apostle of Christ Jesus by the will of God, according to the promise of life that is in Christ Jesus, to Timothy, my child: grace, mercy, peace from God

the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with a pure conscience, as I have unceasing remembrance of you in my prayers night and day, longing to see you, remembering your tears, so that I may be filled with joy, taking remembrance of the unfeigned faith that is in you, which dwelt first in your grandmother Lois and in your mother Eunice; and I am persuaded that it is also in you. For this reason I remind you to rekindle the gift of God that is in you through the laying on of my hands. For God has not given us a spirit of cowardice, but of power and love and sound mind. Having written to him that he would come to him, he was hindered, being bound in Rome; therefore a second letter to him was also needed. The first commendation of the disciple, that from above he is from a house that serves Christ. Therefore do not be ashamed of the testimony of our Lord, nor of me his prisoner, but suffer hardship together for the Gospel, according to the power of God who saved us and called us with a holy calling, not according to our works, but also according to his own purpose and grace, which was given to us in Christ Jesus before eternal times. And even if you yourself suffer these things, he says, do not be ashamed.

But now has been made manifest through the appearing of our Lord Jesus Christ, who has abolished death and has brought to light life and incorruption through the Gospel, for which I was appointed a herald and apostle and teacher of the nations. For this cause I also suffer these things, but I am not ashamed. For I know whom I have believed, and I am persuaded that he is able to guard my deposit until that day. Hold to the pattern of sound words which you heard from me, in faith and love which are in Christ Jesus. Guard the good deposit through the Holy Spirit who dwells in us. I know this, that all those in Asia have turned away from me, among whom are Phygelus and Hermogenes. May the Lord grant mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chain, but when he was in Rome, he sought me out more diligently and found me. May the Lord grant him to find mercy from the Lord on that day; and how much he ministered in Ephesus, you know better.

Chapter 2.

You therefore, my child, be strengthened in the grace that is in Christ Jesus, and the things you heard from me through many witnesses, entrust these to faithful people, who will be able also to teach others. You therefore endure hardship as a good soldier of Jesus Christ. No one serving as a soldier entangles himself in the affairs of this life, so that he may please the one who enlisted him. And if anyone also competes as an athlete, he is not crowned unless he competes lawfully. The laboring farmer must first partake of the fruits. Understand what I say; for the Lord will give you understanding in all things. Remember Jesus Christ, raised from the dead, from the seed of David according to my Gospel, in which I suffer hardship even to chains as a criminal; but the word of God is not bound. For this reason I endure all things for the sake of the elect, so that they also may obtain the salvation that is in Christ Jesus, with eternal glory. The saying is faithful: for if we died with him, we shall also live with him; if we endure, we shall also reign with him. If we deny him, he also will deny us. If we are faithless, he remains faithful; he cannot deny himself. Remind them of these things, solemnly charging them before the Lord not to engage in word-battles, which is useful for nothing, to the ruin of those who hear. Be diligent to present yourself approved to Christ, a worker not ashamed, rightly cutting the word of truth. But avoid the profane empty babblings; for they will advance further in impiety, and their word will have a spreading like gangrene; among whom are Hymenaeus and Philetus, who have missed the mark concerning the truth, saying that the resurrection has already happened, and they overturn the faith of some.

Nevertheless, the solid foundation of God stands firm, having this seal: The Lord knows those who are his, and let everyone who names the name of the Lord depart from iniquity. In a great house there are not only vessels of gold and silver, but also of wood and clay; some for honor, and some for dishonor. If anyone therefore purifies himself from these, he will be a vessel for honor, sanctified and useful to the Master, prepared for every good work. Flee youthful desires, and pursue righteousness, faith, love, and peace with those who call upon the Lord from a pure heart. But avoid foolish and uninstructed inquiries, knowing that they breed quarrels. A servant of the Lord must not quarrel, but be gentle toward all, able to teach, patient under wrong, instructing those who oppose him with meekness, lest at some time God grant them repentance unto the knowledge of the truth, and they come to their senses out of the snare of the devil, having been taken captive by him to do his will. Chapter 3.

But know this, that in the last days perilous times will come. For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, fierce, despisers of good, traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And turn away from these; for of these are those who creep into houses and take captive silly women laden with sins, led away by various desires, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so these also resist the truth, men of corrupt mind, disqualified concerning the faith, but they will not progress further. For their folly will be evident to all, as theirs also was. But you have followed my teaching, my conduct, my purpose, my faith, my patience, my love, my endurance, my persecutions, my sufferings, such as happened to me in Antioch, in Iconium, in Lystra; what persecutions I endured. He says, what she suffered through Thecla. And out of them all the Lord delivered me. Yes, and all who desire to live godly in Christ Jesus will be persecuted. He mentioned these as being recent; but the rest he left out, as being known to the man. But evil men and impostors will progress to the worse, deceiving and being deceived. But you remain in the things you have learned and been assured of, knowing from whom you learned them, and that from childhood.

He calls afflictions here the pains of the narrow and constricted way of virtue. You know the sacred writings, which are able to make you wise unto salvation through faith in Christ Jesus. He means the law and the prophets, which were able to lead him to wisdom, that is, to Christ. For in him both the law and the prophets were fulfilled. And that he knew the Scripture is clear from Luke's account concerning him, that his mother was a believing Jewish woman, that is, one from the Jews who had believed in Christ. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, equipped for every good work. Chapter 4.

I charge you therefore before God and the Lord Jesus Christ, who is to judge. Having made much exhortation and consolation from all sources, he adds also that from the Scriptures, which is more perfect. And with good reason he adds so great a charge, since he was about to say something painful to the disciple, namely his own death. He means that Scripture of which he said, From infancy you have known the sacred writings. The living and the dead, at his appearing and his kingdom: preach the word,

Be steadfast. He calls them sinners and righteous; or because many will be left alive. In season, out of season: reprove, rebuke, exhort with all longsuffering and teaching. For the time will come when they will not endure sound teaching, but according to their own desires they will heap up for themselves teachers. That is: Do not keep a separate time; let every time be yours. Do not, when you are in peace, nor in cheerfulness, nor sitting only in the Church, teach, but when in dangers be restrained—no, even if you are in prison, even if bound with chains, do not cease from preaching. Itching the ear, and from the truth they will turn away their ear, and will be turned aside to myths. But be sober in all things, endure affliction, do the work of an evangelist, fulfill your ministry. For I am already being poured out, and the time of my departure is at hand. That is: delighting the ear. I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day. And not to me only, but also to all who have loved his appearing. Be diligent to come to me quickly. For Demas has forsaken me. He wishes to comfort the disciple's despondency, bidding him be of good courage, as though he were departing for a crown, as having completed all things. We ought, he says, to rejoice, not to grieve. Having loved the present age, and he went to Thessalonica. That is: ease and luxury. Crescens to Galatia, Titus to Dalmatia; Luke alone is with me.

Taking Mark, bring him with you, for he is useful to me for ministry. But Tychicus I have sent to Ephesus. These he does not blame, for they had been sent for the preaching. But the cloak which I left at Troas with Carpus, bring when you come, and the books, especially the parchments. Alexander the coppersmith showed me many evils. May the Lord repay him according to his works; whom you also guard against. For he has greatly opposed our words. A chest where he kept the books and the papers. He teaches us that until our last breath, even if we are in chains, we must not neglect the divine oracles. He calls it a Jewish propitiation of the law. At my first defense no one came to my support, but all abandoned me; may it not be counted against them. But the Lord stood by me and strengthened me. For he stood once before Nero and escaped. That through me the preaching might be fully accomplished, and that all the nations might hear; and I was delivered out of the mouth of the lion. That the manifestation of the preaching might become clear to all. He says this not as though he were worthy, but because of the preaching, as if someone carrying a purple robe and a diadem were saved on account of them. The lion, he means Nero. And the Lord will rescue me from every evil work, and will save me into his heavenly kingdom; to whom be glory for ever and ever. Amen. Greet Prisca and Aquila, and the household of Onesiphorus. Erastus remained in Corinth, but Trophimus I left in Miletus sick. Do your best to come before winter. Eubulus and Pudens greet you. For then, he says, he snatched them out of the dangers.

Since the Gospel has been fulfilled, it will rescue me from every sin; that is, it will not allow me to depart condemned. And Linus, and Claudia, and all the brethren. They say that Linus succeeded the blessed Peter in Rome. The Lord Jesus Christ be with your spirit. Grace be with you. Amen. It is as if he were saying: Do not grieve that I am departing. The Lord is with you; and he did not say, With you, but, With your spirit, so that the help might be twofold—the grace of the spirit, and that of him who helps him. To Timothy 2 was written from Rome. 180 lines. He writes the Epistle from Rome while held in chains, at the same time indicating both the defense that had already taken place for him and his consummation close at hand. For I, he says, am already being poured out, and the time of my departure has come.

TO THE EPISTLE TO TITUS.

CHAPTER ONE.

Paul, a servant of God, and an apostle of Jesus Christ according to the faith of God's elect, and the knowledge of the truth which is according to godliness, in hope of eternal life which the truthful God promised before eternal times, and manifested in his own seasons his Word in preaching, with which I was entrusted according to the command of God our Savior, to Titus, a genuine child according to the common faith: grace, mercy, peace from God the Father and the Lord Jesus Christ our Savior. For this cause I left you in Crete, that you might set right the things that are lacking, and appoint elders in every city, as I commanded you. If anyone is blameless, the husband of one wife, having faithful children, not under accusation of profligacy, or unruly. Bishops.

For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, not a striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he has been taught, that he may be able both to exhort in sound doctrine, and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, especially those of the circumcision, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a prophet of their own, said: He does not here mean the faster, but the one who masters every passion. The prophet: Cretans are always liars, evil beasts, slow bellies. This witness is true. For which cause rebuke them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn away from the truth. All things indeed are pure to the prophet — here he means the poet, Callimachus. But why does he use his testimony? Because we especially put them to shame when we bring accusations from their own writings. To the pure: but to the defiled and unbelieving nothing is pure, but both their mind and conscience are defiled. They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate.

CHAPTER 2.

But speak thou the things which become sound doctrine. That aged men be sober, grave, temperate in faith, in love, in patience. Aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not enslaved to much wine, teachers of good things, that they may teach the young women to be lovers of their husbands, lovers of their children, temperate, chaste, keepers at home, good, obedient to their own husbands. Not contrary to their own nature, but contrary to the disposition of those who partake. That the word of God be not blasphemed. Exhort the younger men likewise to be temperate. In all things shewing thyself a pattern of good works, in doctrine, uncorruptness, gravity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having nothing evil to say of us. That servants be subject to their own masters in all things, to be well-pleasing, not gainsaying, not purloining, but shewing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, and righteously, and

that we might live soberly and righteously and godly in this present world, awaiting the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ. For if it happens that a believing woman living with an unbelieving husband is not virtuous, the blasphemy is accustomed to pass over to God. Who gave himself for us, that he might redeem you from all lawlessness, and purify for himself a people for his own possession, zealous for good works. These things speak, and exhort, and reprove with all authority. Let no one despise you.

CHAPTER 3.

Remind them to be subject to principalities and authorities, to obey, to be ready for every good work, to blaspheme no one, to be peaceable, gentle, showing all meekness toward all men. For we ourselves were once foolish, disobedient, deceived, serving desires and various pleasures, living in malice and envy, hateful, hating one another. But when the kindness and love of mankind of our Savior God appeared, not by works of righteousness which we ourselves did, but according to his own mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit, whom he poured out upon us richly through Jesus Christ our Savior, that being justified by his grace, we might become heirs according to the hope of eternal life. Faithful is the saying, and concerning these things I want you to be confirmed, that those who have believed God may take care to preside over good works. These things are good and profitable to men. But foolish questionings and genealogies, and strifes, and legal fights, avoid. For they are unprofitable and vain.

Reject a heretical man after a first and second admonition, knowing that such a person has been turned aside and is sinning, being self-condemned. When I send Artemas to you, or Tychicus, make haste to come to me at Nicopolis, for there I have decided to spend the winter. Diligently send Zenas the lawyer and Apollos on their way, so that nothing may be lacking for them. And let our people also learn to devote themselves to good works for necessary needs, so that they may not be unfruitful. All who are with me greet you. Greet those who love us in faith. Grace be with all of you. Amen. To Titus, who was ordained the first bishop of the church of the Cretans, it was written from Nicopolis of Macedonia. Seven stichoi. To the Epistle to Philemon.

Paul, a prisoner of Jesus Christ, and Timothy the brother, to Philemon the beloved and our fellow worker, and to Apphia the beloved, and to Archippus our fellow soldier, and to the church that meets in their house, grace to you and peace from God the Father and our Lord Jesus Christ. He does not immediately from the opening ask for the grace, but first marvels at the man and praises his love for his accomplishments, and praising the faith that he has toward the Lord, from which he was also sharing with all the saints. I thank God always, making mention of you in my prayers, hearing of your love and the faith that you have toward the Lord Jesus and toward all the saints, so that the fellowship of your faith may become effective in the knowledge of every good thing that is in us toward Christ Jesus.

For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother. Therefore, though I have much boldness in Christ to command you what is fitting because of love, I rather appeal to you, being such a one as Paul the aged, and now also a prisoner of Jesus Christ. I appeal to you concerning my child, whom I begot in my bonds, Onesimus, who once was useless to you, but now is useful both to you and to me, whom I have sent back. But you, receive him, that is, my very heart, whom I wished to keep with myself, so that he might minister to me on your behalf in the bonds of the Gospel. But without your consent I wished to do nothing, so that your good deed might not be as it were by necessity, but voluntary. For perhaps for this reason he was separated for a time, so that you might receive him forever, no longer as a slave, but more than a slave, a beloved brother, especially to me, and how much more to you, both in the flesh and in the Lord. If therefore you have me as a partner, receive him as myself. But if he has wronged you in anything, or owes anything, charge this to me. I, Paul, have written with my own hand, I will repay it—not to say to you that you also owe me your very self. Yes, brother, may I benefit from you in the Lord. The Epistle is written on behalf of a slave, and one who had run away, and moreover had stolen, but who was benefited through the teaching of the Apostle. And many are the useful things from this letter as well. One, and the first, is that some should be zealous toward all. For if Paul makes such great zeal on behalf of a runaway and thieving slave who repents, how much more does it not befit us to be negligent concerning any of the brethren.

Second, that one must not despair of the slave class, even if it has been driven to the utmost wickedness. For the thief and runaway has thus become virtuous. Third, that it is not fitting to tear slaves away from their masters. For if Paul, having such confidence with Philemon, did not wish to keep Onesimus, who was so pleasing to him for service, against the will of his master, much more ought we not to do this. For if the servant is admirable, it is especially fitting that he remain in slavery and acknowledge his master's authority, so that he may become useful to all in the household. Refresh my heart in the Lord. Having confidence in your obedience, I wrote to you, knowing that you will do even more than I say. At the same time, prepare a guest room for me. For I hope that through your prayers I will be granted to you. Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, and Luke, my fellow workers. The grace of our Lord Jesus Christ be with your spirit. Amen. That is, give the thanks to the Lord, not to me. It was written to Philemon from Rome. Forty-two lines. The total number of lines: 3,548.