In Epistolas Sancti Pauli

He does not say, "And to seeds," as though in many, but as though in one, "And to your seed, who is Christ." The seed of Abraham is interpreted as Christ. But this I say: the testament confirmed by God, which was made after four hundred and thirty years, the law which was given after so much time cannot void that testament, which God confirmed in Christ. Here, if we ask whether this testament, which he says was confirmed by God and is not invalidated by the law that was made after four hundred and thirty years, is the Old or the New, there is no doubt for anyone that it is the New, but hidden in prophetic recesses until the time should come when it would be revealed in Christ. To the Old Testament belong those who, when they have received the holy and just law, think that the letter can suffice for them unto life, seeking to establish their own righteousness, and are not subject to the righteousness of God. But someone will say: How is that called old which was made through Moses after the years, and that called new which was made to Abraham so many years before? Let him who is moved by this not contentiously but studiously understand: first, that it is called old from the earlier time, and new from the later; in these names their revelations are considered, not their institutions. For through Moses came the Old Testament, through whom the law was given, holy and good, through which there would be not the abolition of the law but the knowledge of sin, through which the proud would be convicted.

For that hidden law existed from the beginning, when nature itself convicted wicked men, who did to others what they did not wish to be done to themselves. But the revelation of the New Testament was made in Christ, when he was manifested in the flesh, in whom the righteousness of God appeared, that is, the righteousness that comes to men from God. For so it says: "But now without the law the righteousness of God is manifested." Behold the reason that it is called the Old Testament: because it was revealed in an earlier time. Then, because the Old Testament pertains to the old man, with whom man must begin; but the New pertains to the new man, to whom man ought to pass over from oldness: because in the former are earthly promises, in the latter heavenly promises. He does not make the promise void so as to empty it out. For if the inheritance is from the law, it is no longer from the promise. The promises that were made beforehand to Abraham cannot be destroyed by the law, which was given afterward: and the later things cannot prejudice the earlier, since the promises were given to Abraham before the years, that in him all nations would be blessed. But God gave to Abraham through promise. Therefore not the things that are from the law, which did not yet exist, but when it came, it showed sin, it did not take it away. What then? Why then was it given, necessary for the weak? So that by the severity of the saving precept it might restrain the slippery and the erring, and by the observance of ceremonies it might enclose them. But the law is good, because it is spiritual? Therefore he does not think it spiritual (thus).

The law is good, if you raise your mind above the letter, because the letter kills. The law was put in place because of transgression, to teach us not to transgress, or to constrain us until Christ should come. Until he should come, the seed to whom he had promised. After the offense of the people in the desert, after the worship of the calf, and the murmuring against the Lord, the law prohibiting transgression came in. The law is not laid down for the just man, and therefore it prescribes such harsh things, in order to tame the pride of the Jews. Because of transgression, he says—for not because of justification. Let those who rave that the law by itself sent anyone to the kingdom of heaven be silent when they hear these things. Ordered through angels. He wants this to be understood: that in the whole Old Testament, wherever any angel was seen, in that angel the Mediator was speaking, who says: I am the God of Abraham, the God of Isaac, and the God of Jacob. Nor is it strange if God speaks in angels, since even through angels who are in men the Lord speaks in the prophets, as Haggai says: And the angel who spoke in me said; and he adds: Thus says the Lord God Almighty. We can understand as angels Moses, Aaron, and Joshua, who were God's messengers, through whom God gave the law and ordained it through angels. This law was ordained through angels. For we read that angels were present either to Moses, as some think, or to Christ. For even Moses, they say, was a mediator between God and the people. For "angel" is the name of an office, not of a nature. In the hand of the mediator.

In the power, and might, and strength of Christ. Now a mediator is not of one; but God is one. Is the law then against the promises of God? Far be it. There is understood [the word] “of substance,” or “of one part”: because he existed as mediator between God and men. Therefore he added: But God is one, lest anyone, on account of the office of the flesh he assumed, should separate him from the unity of the divine substance. He is not “of one,” so that you may understand, of substance: because in Christ there is, as one person, so a twofold substance. For if a law had been given that could give life. As [he says] to the Romans. For that which was impossible for the law, in that it was weak: namely, because it was now kept by no one: for if it was not being given life, how did it send the dead to the kingdom? Truly righteousness would be from the law. He called righteousness an inheritance, or certainly the righteousness that is from the faith of the New Testament. But Scripture concluded all things under sin. It apprehended them. That the promise of Jesus Christ might be given to those who believe. That it might be necessary for believers to be saved by faith alone through grace. But before faith came, we were kept under the law. Before he came in whom we were to believe, or through whom we were to believe. If he has come, where are those who say that faith is from nature? We were enclosed unto that faith which was to be revealed. We were kept by the law for this faith, which was to be revealed. Therefore it is not from nature, which at some time after the law was revealed. And so the law was our pedagogue in Christ. Disciples of perfect age do not need a pedagogue. That we might be justified by faith.

But when faith came, we are no longer under the pedagogue. Note carefully how often he says “from faith,” so that those may be confounded who say that the law leads to the kingdom without grace, and who do not understand that whoever have been saved under the law were saved by grace, because it is from faith, which grace bestows. For you are all sons of God through faith in Christ Jesus. For all equally, both Jews and Gentiles, through faith alone, by which you believe in Christ as the gift of God. For as many of you as have been baptized in Christ have put on Christ. Having put on the Son of God and having been made his members through the sanctification of baptism, you must necessarily be sons of God. Why then [is] the law [given] to you, which was given to sinners, to whom sins have now been forgiven! There is neither Jew nor Greek. Then there was a difference between Jew and proselyte, even between tribe and tribe, and in all these things. There is neither slave nor free. They are not separated by condition, but by faith, because even a slave can be better than a free man, and a free man can surpass a slave in the quality of faith. There is neither male nor female. For you are all one in Christ Jesus. They are separated by strength and weakness of bodies. Otherwise faith is reckoned in the devotion of the mind, for often a woman becomes the cause of salvation for a man. But if you are Christ’s, then you are the seed of Abraham, heirs according to the promise. If you have all been made one body of Christ, you are the seed of Abraham and true heirs: not from carnal seed, but from the divine promise.

CHAPTER IV. But I say: As long as the heir is a little child. He speaks according to the comparison already begun. He differs nothing from a servant, though he is lord of all; but is under tutors and stewards until the time appointed by the father. Because the priests and princes exercised dominion over them, whom he calls tutors and stewards. But now they are commanded not to rule, but to display the form: because we are all a priestly race, and all things in common, although through them we receive the sacraments. But tutors and stewards can also be understood as the prophets, by whose words we were daily instructed for the coming of the Savior, just as the law of Moses was called a pedagogue above. Rightly are those said to be under tutors and stewards, who, having the spirit of fear, have not yet deserved to receive the spirit of liberty and adoption. For the age of infancy dreads sins, fears the pedagogue, does not trust that it is free, although by nature it is mistress. So also we, when we were little children. It can be understood as long as anyone is a little child, nor has fulfilled the time appointed by the father, so that he can be called son and heir. We were under the elements of this world, observing days and times, which we once received because of weakness, and lest we should observe idols: he called the elements of the world those whom he had above called tutors and stewards, because, first established under those rulers, we could not yet, not being sons of God, receive the coming to us.

Others have said the elements of the world are heaven and earth and the things that are within them. Others interpret the law and the utterances of the prophets as the elements: because through these, as it were the first beginnings and rudiments of letters, we receive the fear of God, which is the beginning of wisdom. Yet simply the elements are taken for letters, or the law and the prophets, because through them men are initiated, and they are learned not so much for their own sake as for the usefulness of another thing: so that we may be able to read connected speech, in which the sense and the order of words are considered more than the rudiments of letters. But when the fullness of time had come. When now no one could keep the law by custom, or because he had decreed in his own presence that he would do it. God sent his Son. The sending of the Son is understood as his incarnation, not a diminution of majesty. Made of a woman. Woman signifies not corruption, but sex. Finally Eve, as soon as she was made, is called woman. How was he made under the law? That he might redeem those who were under the law. For if they could not be saved otherwise, for their sake who had been born, he willed to be born of a woman and a female. For he also received baptism, as it were a penitent, though he was free from sins, so that he might teach the rest that they must be cleansed through baptism. Made under the law, that he might redeem those who were under the law. Because if he had not been made under the law, he could not save the Jews. But he could redeem the Gentiles, who were placed under the law. That we might receive the adoption of sons.

For we would not all have received adoption, if he had not been made under the law. But because you are sons, God sent the Spirit of his Son into your hearts, crying: Abba, Father. He proves that we are sons of God, so that we might receive the Spirit which he had in himself, the Spirit of Christ, crying—that is, making us cry out. Therefore you are no longer a slave, but a son; and if a son, then also an heir through God. What do you mean, slave, you who receive the Spirit of the Son and are made a son and heir—not by your own merit nor by nature? But then indeed, being ignorant of God. He turns to those, that is, who believe from among the Gentiles, and reproves them because they wish to observe Jewish feast days and seasons, as they formerly did for idols. For these days were also granted to the Jews for this reason, lest they offer them to idols out of love of festivity. You served those who by nature are not gods. But now that you have known God—or rather have been known by God—how do you turn back again to the weak and beggarly elements, to which you wish to be in slavery once more? Because he does not know the wicked: therefore you did not seek him, but he sought you. You observe days, and months, and seasons. We do not do likewise: for we do not worship the calends, nor do we celebrate feast days in revelries and banquets, as they do, but in the unleavened bread of sincerity and truth. And years. Perhaps he speaks of the seventh year of remission, or of the fiftieth, that is, the jubilee. I fear lest perhaps I have labored in vain among you.

For I gained nothing by making you Christians, if you observe those things again. Be as I am. Be holy, and think on the more perfect things. For I also am as you are. The man who lived in the law with hardly any complaint counted all things as dung, so that I might gain Christ. Brothers, I beg you, you have done me no wrong. So that you may rightly think that I am moved by reason of hostility, and not for the sake of your salvation. A disciple wrongs his teacher, if through his own negligence he despises his precepts and labor. But you know that through the infirmity of the flesh I preached the gospel to you some time ago. Whether of sufferings, or of natural infirmity: because he had treasure in vessels of clay. He teaches through the infirmity of the flesh, who says, if they do not contain themselves, let them marry: that is, I gave you more humble precepts, as to little children. It can also be understood thus: when I came to you, I did not come in the word of wisdom, but humble and despised. And you did not despise or reject your trial in my flesh. It is a great trial for disciples, if the teacher is either infirm or is wronged with impunity. But for this reason these things are permitted by God to be suffered here, so that he may perfect virtue in infirmity, and so that, sensing corruption, they may desire the incorruptible with greater ardor. But you received me as an angel of God. When he says he was compared to an angel, he shows an angel greater. As Christ Jesus. Not only as an angel, because you received me thus. Where then is your blessedness?

For I bear you witness that, if it were possible, you would have plucked out your own eyes and given them to me. He shows with what great charity they received him, and how they handed themselves over wholly to his teaching, so that they desired to give to him even the dearest members of their own body, in order that by this means they might repay the light of the Gospel, if they had handed over their own eyes. Therefore, have I become your enemy by telling you the truth? This is the nature of truth, that enmities pursue it, just as through flattery pernicious friendships pursue it. For what delights is heard willingly; everything we do not wish offends us: just as they too had begun to love the leisure of the Sabbath and the feasts of festival days, preaching against the Apostle, who taught all continence by his own example. They are zealous for you not well, but they wish to exclude you, so that you may be zealous for them. The word "zealous" can be understood as emulator and imitator, and as enemy and envious. He does not emulate well who, in order to cast down another, does not himself profit. But be zealous for good always in good, and not only when I am present with you. Do not emulate them, but be zealous for good always, not for a time. My little children, for whom I am again in labor, until Christ is formed in you. Brought forth into the light through the Gospel, and born through teaching. He shows that through repentance they can be reborn. Again you have made me endure pain. But Christ is formed in that man who understands the power of his faith: in whom all his conduct is expressed and depicted.

Christ is formed in the heart of believers when all the mysteries are opened to them and those things that seemed obscure become clear. But I would that I were present with you now. Because I cannot write such great things as you would marvel to hear. And I would change my voice. I would turn the voice of a gentle father into the fury of a teacher who rebukes. The teaching of divine Scripture edifies and delights, but it profits much more if it is turned from letters into voice. For the living voice has great power, which is set forth in such a way as it is produced in the flesh. For I am confounded in you. Tell me, you who wish to be under the law, have you not read the law? The confusion of the disciples is the detriment and reproach of the teacher, just as their progress is the glory of the instructor. For he is confounded in them, because, having already become sons, they desire to be servants. For it is written that Abraham had two sons: one by the handmaid, and one by the free woman. But he who was of the handmaid was born according to the flesh; but he who was of the free woman, through promise. Ishmael was the son of the flesh, Isaac of faith. For Abraham begot the former according to carnal custom; the latter, contrary to nature, he received through promise by believing. Who are those born according to the flesh, unless the lovers of the world? Who are those born through promise, unless the lovers of the kingdom of heaven? Because it is promised even to those desiring eternal life, to those serving God freely. These things are said by allegory. That is, one thing is figured from another. The Apostle gave the rule.

How should we allegorize? Namely, so that the truth of the history remains and we understand the figures. For when he had said that Abraham had two wives, he afterward showed what these same women prefigured; and he did this where some deeds of holy people are reported, not where sins are condemned. Otherwise, to speak of mysteries as delights is to mark God with either impossibility or ignorance—as if he either could not reveal his sacraments in another way, or, not knowing what was necessary for himself, had first condemned certain people's sins generally, and then afterward would not have reproved and punished them if he himself had willed them to be done for the sake of his mysteries. But you will find that the precepts are difficult to interpret in such a way that their power does not seem to be emptied out. For these are the two testaments: one indeed from Mount Sinai. The Old and the New, as it were two mothers, and what was given on Mount Sinai through Moses. Into bondage. Understood of the law. Begetting. The Jews were compelled to serve even by present fear; they were driven by the threats of the law, Christians are invited by rewards as free men. Those, as slaves, besides the moral precepts are occupied also with various works; for us, as sons, when the moral commands have been fulfilled, all servile burdens are taken away; and they, serving the priests out of obligation, were even compelled to pay tribute, while we, owing nothing besides love, honor them voluntarily.

From this same stock were those who crucified the gift and remained in the same unbelief; from there they are dispersed through all lands, so that from their books the testimony of Christian truth may not be lacking. From the Old Testament, therefore, God founded the New, because it pleased God, even until the fullness of time, to reveal heavenly promises while earthly promises were established as in a reward, and to the people hungering after earthly goods he gave the law on tablets of stone. This is Hagar, the handmaid of Abraham. For Sinai is a mountain in Arabia. From the qualities of the places he wishes the diversity of the Testaments to be understood. She is joined to her who is now Jerusalem, and serves with her children. It is adjacent. But that one which is above. Therefore also from heaven came the mediator and high priest of the New Testament. And the Gospel was preached not in one place, but in the whole world. Jerusalem is free. The children of the free woman ought not to be slaves. She is the mother of us all. That is, of the multitude of believers. For it is written: Rejoice, barren woman, you who do not bear. He proves that we have another mother better than the Jews—Jerusalem full of iniquity. Break forth and cry out, you who do not give birth. Cry out with great joy. Because many are the children of the deserted woman. This Anna prefigured, who said: The barren woman has borne seven, and the fruitful woman has been weakened in her children. More than of her who has a husband. She who glories in her fertility, thinking that she has a husband: or because she then had one, before the handmaid was cast out with her son.

But we, brothers, are according to Isaac. Just as the promise was made to Abraham concerning Isaac, so also concerning us: because in him all nations would be blessed. We are children of the promise. Not according to Ishmael of the flesh. But just as then the one who had been born according to the flesh—not only Jews, but carnal Christians today also persecute the Church, either by disparaging, or by hurling false accusations, or by living badly, which is a far greater persecution. Indeed, those who are carnal always persecute those who are spiritual: and we should not be surprised if we understand ourselves to be spiritual, if such people attack us. He persecuted the one who was according to the spirit. In Genesis indeed it is written: That Ishmael was playing with Isaac. But here it is shown that it was not a simple play that is called persecution, but because he wanted to make him scurrilous and frivolous like himself, lest he be preferred to him in the inheritance. Therefore Abraham, casting him out, is ordered to hear the voice of Sarah. Perhaps Ishmael, as if the elder, and circumcised at that time when he could already understand and feel, claimed the firstborn rights for himself as though wronged, and Scripture called the quarrel of the little ones play: and today Jews more than Gentiles persecute the Church. So also now. So those who were unlike him were handing over servants. But what does Scripture say? Cast out the slave woman and her son. For the son of the slave woman will not be heir with the sons of the free woman. Therefore, brothers, we are not children of the slave woman.

However much iniquity exalts itself, it is a handmaid and must be subject to the saints—however much they exalt themselves and boast that they are children of Abraham. As long as they are children of the handmaid, they cannot have an inheritance with you. But [you are children] of the free woman. Therefore we ought not, having abandoned our mother, to follow the handmaid; for although she was the wife of the same man, it was only for a time, because Sarah could not yet bear children. With this freedom Christ has set us free. He redeemed us from the hand of the enemy.

CHAPTER 5. Stand. Be firm in the faith of the Gospel. And do not again be held under the yoke of slavery. For already the time of this world has run out; already the darkness has passed and the true light already shines; you ought no longer to drag the yoke with slaves. The yoke of slavery he calls the law—harsh, difficult, burdensome—which consumes its devotees with a heavy load. Christ took from us that most grievous yoke of many observances, so that we are not circumcised in the flesh, or [bound to] the rest of that kind; but let us hold these things understood spiritually, and with the shadows that signify removed, let us keep watch in the light of the realities themselves that are signified. For it pertains also to us: Do not remember the injury of your citizens; and, If anyone finds something belonging to another, let him return it, and the rest. And especially the Decalogue itself, apart from the observance of the Sabbath, is to be kept carnally. Behold, I Paul say to you. I, Paul, dare to say to you, fearing no one, not concealing my name, so that those who hear may be moved not so much by the authority of the one sent as by that of the one sending.

For if you are circumcised, Christ will profit you nothing—you who do not think that he alone is sufficient for your salvation. But I testify again to every man who circumcises himself: he who has taken upon himself the head of the works of the law must necessarily pay everything and be subject to the curse, because he is a debtor to do the whole law. He is a debtor not only of circumcision, but also of frequenting the feast days in Jerusalem, of offering the burnt sacrifices of victims, and the rest. You are made void from Christ. For if you place your hope in the law, you judge the grace of Christ to be weak; and what you have already received freely, as though you did not have it, you wish to obtain by your own labors. You who are justified in the law have fallen away from grace. You wish to be justified, and to follow the shadow rather than the truth. Who would be so deaf to the words of the apostle as to dare to say that the law is grace, when the apostle cries out: You who are justified in the law have fallen away from grace? For we by the Spirit—by spiritual acts, not carnal ones—by faith, not by the law, wait for the hope of righteousness. For we are saved by hope. We await. Morally, he has set the Spirit in contrast to the letter. But the hope of righteousness is to be understood as Christ, because he himself is truth, patience, hope, righteousness, every virtue; we await his second coming, when he will judge all things, and will be present not in patience but in terror and righteousness. For in Christ Jesus—what was of value in the law was not of value in Christ. Neither circumcision nor uncircumcision is of any value.

Neither circumcision profits nor foreskin harms, but faith. Therefore faith also works; for he who believes God attends to the commandments. For he who believes in things to come works more than he who fears present punishment. Which works through love, not through fear. You were running well: who hindered you from obeying the truth? By the steps of faith and moral disciplines—whoever calls you back again, who was he who hindered you, covering you with burdens which they themselves could not bear? This persuasion is not from him who calls you. He does not say this persuasion is of God, but of those who assert such things; he urges that no one ought to listen to them. A little leaven corrupts the whole mass. Lest anyone should say, Why do you rebuke all, when not all have erred? he foretells that a little leaven of malice can corrupt the whole mass of the Church. Do not think that the snares of a few men, who come from Judea and teach otherwise, are to be despised, because a little leaven corrupts the whole mass. I have confidence in you in the Lord. In you: who are not yet corrupted by depravity. That you will be minded nothing else than the truth holds. But he who troubled you will bear judgment, whoever he is. Who troubles you from the truth of the Gospel. But I, brothers, if I still preach circumcision—as the seducers have lied to you about me, that I would so preach to others—why do I still suffer persecution? As if an enemy of the law and of circumcision.

He says: All the hatred of the Jews against me, and when they gnash in their madness against me, is for no other reason than that I teach the Gentiles that they ought not to be circumcised and that they should keep the superfluous burdens of the law, though abolished, because when the truth came, the shadows ceased. Therefore the scandal of the cross has been emptied out. For they are scandalized for this reason, that I say salvation is in the faith of the cross alone. And by this very fact those are enemies of his cross who say that righteousness is through the law, which pertains to command, not to help. Would that those who disturb you would even cut themselves off. Some say: would that they be cut off from error and grafted into the truth; others say: if they think this profits them, let them not only be circumcised but even cut off, if the stripping of a member is of profit. For you, brothers, have been called into freedom, only do not give your freedom as an occasion for the flesh. Into the freedom of the New Testament, to such an extent that you are not recalled through the occasion of circumcision to the servitude of the law. And lest they use freedom of living as an occasion for the flesh, namely lest they live according to the flesh. Let them be circumcised according to the flesh. Let them observe the precepts of the law according to the flesh. If they stand rather in the spirit, let them cut off the foreskin of the flesh in the spirit, and attending more deeply to the understanding of the spirit, let them abandon the lowliness of the letter. But through love serve one another in the spirit. I do not teach pride, but service ought to be voluntary, not compelled, because love does not seek the things that are its own, but those of the neighbor.

For every law is fulfilled in one word. Even the moral precepts of the law that are sought can be summed up in one word and completed in one commandment. Therefore faith alone is not sufficient for life, so that the scattered precepts of the law are concluded in the single chapter of love. You shall love your neighbor. Charity, or love, is completed in four ways: that is, first God must be loved; second, we should love ourselves; third, our neighbors; fourth, our enemies. God more than ourselves, our neighbor as ourselves, an enemy as a neighbor; and unless we have first loved God, we cannot love ourselves, that is, not sin; and if we do not love ourselves, after what pattern shall we love our neighbors? But if we do not love our neighbor, much more an enemy. If therefore we wish to have love, let us first love God more than our own souls: which is proved thus: if for God's sake we despise even our own salvation and our very souls—therefore is faith alone not sufficient for life? As yourself. He who says he loves his neighbor not only does him no evil, which he does not wish for himself, but also does him good, which he wishes to be done to him by another: and he fulfills the whole law, which has two kinds of commandments: that is, not to do evil, and to do good. But if you bite and devour one another.

Through contention, because you judge yourselves better than one another, when you disparage one another, when you are tormented by another's happiness, and out of another's good you make your own evil, when you bite one another, and when you think to avenge a curse: or if according to the law, an eye for an eye, and the rest of the law's precepts you seek ready at hand for retaliation, so that remorse may follow the bite, so that what seems to be justice may be consumption; avenging not one but consuming both. See that you are not consumed by one another. While one becomes an occasion of perdition for another. But I say, walk in the Spirit. In spiritual acts, which he describes below. And you shall not fulfill the desires of the flesh. Not that the flesh desires without the soul: but the soul itself, when it thinks carnal things, is called flesh: when it thinks divine things, it is one spirit with God. As long therefore as there is a twofold desire or will in us, we do not fulfill whatever we wish. With one building up and elation destroying, we do not fulfill: while we struggle against desires. And this is to be noted, that he did not say, Do not have them, but, Do not fulfill them: that is: Do not give your consent, and cease to do them. For the flesh desires. Carnal acts. For the flesh does not desire without the soul, although the flesh is said to desire, because the soul desires carnally.

For then will he be righteous without any sin at all, because no law will be in his members resisting the law of his mind; but his whole soul and mind will utterly love God, which is the first and greatest commandment. Against the spirit; but the spirit against the flesh. For these are contrary to one another. Against the spiritual act: the flesh desires adultery, the spirit chastity. So that you do not do whatever you wish. Reason brings this about, that the will attains its effect, because in this life the flesh fights against the spirit, and the spirit against the flesh. But if you are led by the spirit, you are not under the law. If you occupy yourselves wholly with spiritual things, you have no need of the law, which was given to carnal people. If, he says, you are led by the spirit, you are not under the law. Namely the law that instills fear, not the one that bestows charity. Because the charity of God has been poured into our hearts not through the letter of the law, but through the Holy Spirit, who has been given to us. This is the law of liberty, not of slavery. Insofar as each one is led by the spirit, he is not under the law: because insofar as he delights in the law of God, he is not under the fear of the law, which fear has torment, not delight. But the works of the flesh are manifest. Nor is it difficult to discern between carnal works and spiritual ones. Which are fornication. The beginning of the works of the flesh is fornication. Uncleanness, shamelessness, luxury, service of idols. Which Onan, the son of Judah, was doing.

Sorceries, enmities, contentions, rivalries, angers, quarrels, dissensions, sects, envies, murders, drunkennesses, revelries. He called enmities and the other like things carnal, which belong to the soul, not to the flesh, lest they think Manichaeus accuses the flesh. But he listed every carnal evil, because it is brought about by thinking carnal things. But every good thing is spiritual, because it descends from above. And things like these. From these you yourselves can gather the rest. Which I foretell to you, as I foretold, that those who do such things will not obtain the kingdom of God. And so it must be noted and lamented that those who contend, and dissent, and are angry, he utterly excluded from the kingdom together with idolaters, sorcerers, and murderers. But the fruit of the Spirit is love. Love is the first of all virtues, which, as we have noted, is divided into four parts: into love of God, into love of oneself, and of neighbor and of enemy. Joy. Spiritual. Peace. If the tranquil mind is disturbed by no passions. Long-suffering. To endure injuries inflicted. Goodness. Always to wish to do good. Kindness. To do injury to no one, but also patiently to bear injury done by another. Meekness, faith. It must be noted that faith also is given by God: which the Apostle placed in the seventh place among the fruits of the Spirit; and this must be noted, because faith is from God, either to believe God, or to fulfill promises to men. Modesty. Not to be angry. Continence, chastity. Continence is for a time: chastity is eternal.

And not only from fornication, but from every iniquity must they be kept. Against such things there is no law. For he did not forbid these things, and he who fulfills the new is not in the Old Testament. But those who are of Christ have crucified their own flesh with its vices and concupiscences. If all vices together have been crucified, and the flesh, as it were hanging, desires nothing, why do we need the law, which was given to restrain vices? At the same time it must be noted that he said those are of Christ who crucify the flesh with its vices and concupiscences: in contrast to those who thought that faith alone sufficed.

CHAPTER VI. If we live by the spirit, let us also walk by the spirit. Through the spirit we have life, if we conduct ourselves spiritually, and do not serve the law carnally. But who is it that lives by the spirit, if not our hidden man, who also is sometimes accustomed to live according to the flesh? But when he has lived by the spirit, he walks by the spirit. When he has wished to walk in the flesh, though living he is dead. The perfect man in Christ always lives by the spirit: he obeys the spirit, he never lives in the flesh. On the contrary, he who has given himself wholly to the flesh, and has assigned himself to the passions, never lives in the spirit. Between these are those whom we can call neither spiritual nor carnal; but who, wavering between virtues and vices, are now drawn back to better things and are of the spirit, now are overthrown by the slippery path of the flesh and are of the flesh. If, he says, we live by the spirit, let us be obedient to the spirit, serving one another in no way through the law, but through charity.

We ought not to contend over the interpretation of the Scriptures and say, for example: Circumcision is better—no, rather uncircumcision; the history is to be despised and the allegory followed—no, rather the allegory is vain and shadowy and supported by no roots of truth. Hence it comes about that envy is born on both sides. For they want to exclude you, he says, so that you may be zealous for them—wishing not so much to teach the truth of the law as to win. Let us not become desirous of empty glory, provoking one another, envying one another. These grand expositions are from the commentaries of Saint Jerome on Galatians. It is empty glory if in these matters there are things that are not commanded in the law, so that we force ourselves to practice abstinence from all flesh—which we do—and when we can no longer do it, we say these things are superfluous. I will speak plainly and will not be silent about my own passion, a passion almost common to all: we must not glory in riches, nor in power, nor in beauty and the comeliness of bodies; for these are plainly numbered among the works of the flesh. If almsgiving is done for praise, it is empty glory; so too long prayer, and the pallor that follows fasting. These are not my words, but the Savior's in the Gospel, thundering them forth. Even chastity itself, in marriage, in widowhood, in virgins, often seeks human applause; and—what I have long feared to say, but must say—martyrdom itself, if it is undergone so that we may be held in admiration and praise by the brethren, has shed blood in vain.

The Apostle speaks, let the Vessel of election speak: If I deliver my body so as to boast, but have not charity, it profits me nothing. He who had said: I know a man in Christ, fourteen years ago, whether in the body or out of the body, I do not know, God knows, caught up even to the third heaven, and the rest. To him, I say, who labored more than all, lest the greatness of the revelations should exalt him, there was given a sting of his flesh, an angel of Satan, to buffet him, that he should not be exalted. And indeed three times he asked the Lord that it might depart from him: but it was said to him: My grace is sufficient for you: for power is made perfect in weakness. What work is so much God's as to read the Scriptures, to preach in the church, to take up the priesthood, to minister before the altar of the Lord? But these things, unless one guards his heart with all diligence, arise from the desire for praise. You may see very many (as even Tullius says) inscribe their books with the contempt of glory, and yet prefix titles of their own name for the sake of glory. They often interpret the Scriptures, and we write things worthy of reading, and unless they are done for the sake of Christ, but for memory among posterity and fame among the peoples, the whole labor becomes useless: and we shall be like a sounding timbrel and a clashing cymbal. You may see very many contending with one another over the Scriptures, and making the word of God an athletic arena: they provoke one another, and if they are defeated, they envy: for they are desirous of empty glory.

Brothers, even if a man has been overtaken in some fault, you who are spiritual should instruct such a one in a spirit of gentleness. Human frailty is overtaken in lighter matters, which happen unexpectedly; but there is no overtaking where something is committed deliberately with long-meditated counsel. He does not say this to those who had not been persuaded, that they should not gently correct those who have been overtaken. Paul, knowing that he is a worshiper of that God who does not will the death of the sinner but his repentance, and that every creature, even if it does not sin, is nevertheless able to sin, also exhorts the one who is spiritual, out of fear for himself, not to sin, and to stretch out his hand to the one who has fallen; and he rightly calls the man overtaken in a fault one who is able to die, showing from the very name the frailty of his condition, so that he may be worthy of pardon, since, deceived by error as a man and submerged in the abyss, he cannot raise himself up without help and a helper. It should be noted that the spiritual man should apply the spirit of gentleness and meekness in correcting the sin, not of the one who sins repeatedly, but of the one who has erred, overtaken by some vice, lest, rigid, angry, and sad, he wish to correct the one who errs; but let him lead him willingly to salvation, promising pardon; and let him bring forward the testimony of Christ, by which he invites those weighed down by the heavy burden of the law and of sins to his sweet yoke and light burden, so that they may learn that he is humble, gentle, and meek of heart, and find rest for their souls.

Let us use this testimony against the heretics, who, inventing various fables, say that the spiritual nature is a tree and never brings forth bad fruits. Behold the Apostle, whose authority they themselves follow, says that those who are spiritual can sin, if through the loftiness of their heart they are puffed up and fall. This we too confess, and that they also become spiritual if they return to better things. But that which is written to the Corinthians can be objected: What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness? For if there he says that he comes to sinners not in a spirit of gentleness but with a rod, how is it that now to those who have been overtaken in some fault he applies not a rod but a spirit of gentleness? But this is said to those who, after sinning, not perceiving their error, were unwilling to submit to their betters and be corrected by repentance. But where the sinner, understanding his wound, hands himself over to the physician to be cured, there a rod is not necessary, but a spirit of gentleness. But perhaps that also is asked: If for this reason one ought to instruct a sinner in a spirit of gentleness, because he considers himself, lest he also be tempted, then does the just man, who is certain of his own mind, who knows that he cannot slip, not instruct the sinner in a spirit of gentleness? To this we say that even if the just man has conquered, knowing with how much labor he has overcome, he will grant pardon more readily to the sinner. If therefore he has persevered in virginity even to old age, let him forgive the one who...

deceived by a certain heat of youth, knowing through how many difficulties he had passed that age. If anyone sees someone has denied under torture for the confession of Christ's name, let him have compassion on the wounds of the denier, and marvel not so much that he was conquered as that he himself has conquered. Attend also to the caution of the writer, because he did not say: "Considering yourself, lest you too fall," but: "lest you be tempted." For to be conquered, or to conquer, with God as our helper, is in our power. But to be tempted is in the tempter's power; for if the Savior was tempted, who can be secure that he will pass the seas of this life untempted? Paul, therefore, does not despair of salvation, but stretches out his hand to the one who begs, and as far as in him lies, weeps with the weeping, is weak with the weak, and judges another's sins as his own. This man through love fulfills the law of Christ, which law is: This is my commandment, that you love one another. What is the law of the Son of God? Love one another, as I also have loved you. He who has no mercy, nor is clothed with the bowels of compassion and tears, although he be spiritual, does not fulfill the law of Christ. But even if someone is weak in faith, and is still nourished with the milk of infancy, and cannot so quickly pass from legal observance to spiritual sacraments: you who are stronger, bear his burdens, lest through your knowledge your brother perish, for whom Christ died.

He also bears his brother's need, who relieves a poor man weighed down by the burden of destitution, and makes friends for himself from unrighteous mammon. Consider yourself, lest you also be tempted. For you too are a man, and you can be forestalled in something and need help. The healthy bear with the weak, and bury the dead, because they believe that they too can become weak and die. Bear one another's burdens. For example: you will bear your brother's anger, when you are not angry against him. And again: at the time when anger has seized you first, let him support you with gentleness and calm. Indeed, even if someone has conquered talkativeness in himself but has not yet conquered stubbornness, while another is still talkative but is no longer stubborn, the one ought to bear the other's talkativeness and the other the one's stubbornness, in love, until that is healed in the one and this in the other. And so you will fulfill the law of Christ. The law of Christ is love, for he says: A new commandment I give you, that you love one another as I have loved you. For if anyone thinks he is something, when he is nothing, he deceives himself. Whoever thinks he cannot be tempted, or trusts more in praising himself than in his own conscience, deceives himself. If someone does not wish to bear others' burdens and, being merciless, is content with his own work and virtue alone, not seeking the things of others but his own—that is, being a lover of himself only and not also of God—he deceives himself. But let each one test his own work.

Whoever has a conscience of good work, and even if considering himself he does not reprove his own work, ought not to boast of this before another, and pour his praise abroad, and share it with all, and seek vainglory from the favor of men; but let him have glory in himself, and say: Far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world. He who seeks glory from another—for him neither is the world crucified, nor is he himself crucified with Christ. For he has received what he sought from men, his reward. And so he will have glory only in himself, and not in another. In his own conscience, not in another's flattery. Likewise in another sense: This is to carry oil with oneself: not to depend on another's praise; but what glory will he have in himself, except in him to whom it is said: My glory, and the one who lifts up my head? He who glories in his own righteousness, not in another's sin. For he profits nothing through another's loss, nor from that one's offense will he appear more righteous in the day of judgment. For each one will bear his own burden. If each one will bear his own burden, one cannot bear another's burdens. But it must be seen that there he commanded that we, who sin in this life, sustain one another, and in the present age be of help to one another. But here he speaks of the Lord in the judgment of the resurrection, that we shall be received not from another's sin, but according to our own work; in the day of judgment this will be.

For here we who sin in this life should bear one another's burdens; and therefore he said: Bear one another's burdens, etc. Each one shall bear his own burden. For the praise of the deceiver will not take away his burden. But let the one who is being instructed in the word share with the one who instructs him in all good things. Let him share, whether by obedience, by word, and by deeds, by imitation, or by the substance of sustenance; you who receive spiritual things from teachers, provide carnal things to teachers. Do not be deceived. God is not mocked. Man can be mocked by the serpent denying God's vengeance, as Eve was. For God delivers what he promises. For to shut out all the devil's cunning, he gave back to Adam and Eve more than he promised. And to Lot's wife he did even what he had not foretold. For whatever a man has sown, these things he will also reap. And insofar as he has sown. For he who sows in his flesh will reap corruption from the flesh. He who places hope in carnal circumcision, or who sows vices in spiritual conduct, or in faith. But he who sows in the spirit will reap eternal life from the spirit. Everything we speak, do, or think is sown in two fields, the flesh and the spirit: if the things brought forth by hand, heart, and mouth are good, sown in the spirit, they will abound in the fruits of eternal life; if evil things are received from the field of the flesh, they will sprout for us a harvest of corruption.

Likewise, in another sense: one who understands the law carnally also expects carnal promises, and things that are corrupted in this present world; but one who is a spiritual helper sows in the spirit, and from the spirit will reap eternal life. This too must be observed, that the one who sows in the flesh is set down with the addition "his own," but the one who sows in the spirit is not said to sow "in his own spirit," but simply "in the spirit": for one who sows good things does so not in his own spirit, but in the Spirit of God; and therefore let no one attribute anything to himself, because whatever good things there are are gifts of God. And let us not grow weary in doing good. As it is written in Ecclesiasticus: Do not be hindered from praying always, and do not fear to be justified even unto death; for the reward of God remains forever. An unfailing reward will therefore follow unfailing righteousness: for the one who perseveres to the end will be saved. He exhorts them to the zeal of perseverance, who in this life expect the reward of good work, not knowing that just as in sowing there is one time for planting and another for harvest, so also in the present life there is a sowing of works that are reaped either in the spirit or in the flesh. But the harvest is the future judgment; and according to the quality or diversity of the sowing, it produces diverse harvests: a hundredfold, sixtyfold, and thirtyfold fruit; a crop that no one who grows weary can reap. For the one who perseveres, as was said above, to the end will be saved.

But what kind of thing is it that, while sinners daily increase in evil works, we grow weary in good work? For in due season we shall reap, if we do not faint. Now is the time of sowing, not of reaping; therefore let us not seek to receive our reward here; nor, in winter, let the tender grass be left in the present, so that this grass may not be pressed down, and there may not be what is to be reaped in the future. For it will be said to us: You have received your good things in your life. And again: You have received your reward. Therefore, while we have time, let us work good to all. The time of sowing, as we have said, is the present time, and the life which we run: in this it is permitted us to sow what we will. When this life has passed, the time of working will be taken away, whether we are sick or healthy: humble, or powerful; lowly, or honored; hungry, and eating, let us do all things in the name of the Lord with patience and equanimity, and that which is written will be fulfilled in us: But to those who love God all things work together for good. But if we ought to loosen the reins of generosity indifferently toward all, how much more toward the household of the faith, and toward Christians, who have the same Father, and are reckoned by the name of the same Master? This passage seems to me able to cohere with the preceding ones, so that it names the household of the faith as teachers; to whom above all things that are thought good he had ordered that they be ministered by their hearers.

This is the last time of sowing; let us therefore hasten to sow all the fields, and let us fill up especially those that are most fertile, lest we begin to hunger in the time of harvest while others feast. But above all let us show mercy to the household of the faith, and to Jews and pagans, and to Christians, both good and bad, lest we deny them what God does not deny; yet especially to those who render a special service of faith. See with what large letters I have written to you with my own hand. Understand how confidently I have written, and have feared no one, I who have written this letter with my own hand. For as many as desire to please in the flesh—those who desire to please carnal Jews, fearing to endure the persecution of the cross of Christ, taking no thought for your salvation—these compel you to be circumcised, only that they may not suffer the persecution of the cross of Christ. Gaius, who is also Julius Caesar, and Octavian Augustus, and Tiberius, the successor of Augustus, had promulgated laws that the Jews who were dispersed throughout the whole Roman world should live according to their own rite and live by the ceremonies of their fathers. Whoever, therefore, was circumcised, even if he believed in Christ, was regarded by the Gentiles as a Jew, and no one persecuted him; and this circumcision the Apostle now calls confidence; and therefore he says: As many as desire to please in the flesh, these compel you to be circumcised, only that they may not suffer the persecution of the cross of Christ. For not even those who are circumcised keep the law, but they want you to be circumcised.

As if circumcision made the law to be kept, this persuasion would seem to have some reason; but it is on account of earthly happiness, or the desire of obtaining it, or the fear of losing it; and therefore they do not truly keep it, since the carnal desire by which one sins is changed rather than increased, and is healed by another desire: because carnal fear and desire make them slaves: because they believe they observe all things carnally. That they may glory in your flesh. Whether because they have led disciples over to themselves. But far be it from me to glory, save in the cross. Among the Jews. Of our Lord Jesus Christ. Not in his own righteousness or teaching, but in the faith of the cross, by which all my sins have been forgiven me, so that I might die to the world: and he alone can glory in the cross of Christ who takes it up and follows the Savior, who has crucified his flesh with its vices and concupiscences; who has died to the world, and does not contemplate the things that are seen, but the things that are not seen. By whom the world is crucified to me, and I to the world. Dead. For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. At this time neither circumcision profits, nor does uncircumcision harm. But this alone profits, if anyone reborn uses a new manner of life, as the prophet says: Renew for yourselves new fallow ground: and do not sow seed among thorns: circumcise yourselves to your God, and circumcise the foreskin of your heart. And whoever have followed this rule.

This rule, by which hope is to be placed in faith alone. Peace upon them and mercy. Upon the Christians: for the Jews according to the flesh are Israel. And upon the Israel of God. For there is an Israel, and not of God, that is, carnal; for not all who are of Israel are Israelites. Henceforth let no one trouble me. Let no one question me further as if doubting. For I have set forth all truth. For I bear the marks of our Lord Jesus Christ in my body. For I carry about in my body the signs and characters not of circumcision but of the cross through suffering, and the wounds or scourges which I endured for Christ. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. The subscription of Paul is as follows. But he desires that the grace of the Lord, not the works of the law, accompany them: With the spirit, he says, not in the flesh, in whose circumcision the carnal glory; but you have been circumcised spiritually, and conduct yourselves spiritually.

THE EPISTLE OF BLESSED PAUL TO THE EPHESIANS.

ARGUMENT.

The Ephesians are Asians. These, having received the word of truth, persevered in the faith. The Apostle praises them, writing to them from Rome out of prison. The Ephesians, from Jews and Gentiles, believed when the Apostle preached; he writes to them as they stand firm. At the beginning of the Epistle, addressing the Jews, he sets forth the sacraments of Christ's Incarnation. Afterwards he turns to the Gentiles, and exhorts them not to be ungrateful for such great benefits. Then, in common, up to the end, he prescribes moral statutes.

CHAPTER ONE. Paul, apostle of Christ Jesus. As in all Epistles, the apostolic authority is placed first. Through the will of God. The Father is understood: not by my own merits. To all the saints who are at Ephesus. Every saint is faithful, but not every faithful one is a saint: to baptized believers, or to those faithfully preserving holiness; catechumens have faith, because they believe, but they do not have holiness. And to the faithful in Christ Jesus. Who use lawful things. Grace to you. Let it be supplied. And peace from God our Father and the Lord Jesus Christ. Then grace will be yours, if you are not ungrateful to him, and if you reckon your salvation not to your own merits but to his grace. But we have kept the peace of reconciliation, if from now on we do nothing contrary to his goodness or justice. His greeting is customary: when grace is wished from both, they are shown to be one. Blessed be God and the Father of our Lord Jesus Christ.

He begins with the praises of God, who has given them such things as are contained below. Who has blessed us in every blessing. Not in some one blessing, so that nothing in any grace may be lacking. Spiritual. Not with carnal prosperity, nor with earthly abundance. In heavenly places. In heavenly things, not in earthly. In Christ. In the head he has blessed and chosen all the members, that he might make us holy and immaculate: not because we were going to be so, but that we might be so. Just as he chose us in him. In Christ he predestined. Before the foundation of the world, that we might be holy and immaculate. Because nothing is new to God, with whom all things existed before they came to be: not, as some dream, that souls were chosen in heaven before the world: but his Church, without spot and wrinkle, is foreknown, predestined, and chosen in that foreknowledge, because he himself knows who are his. Not as the Pelagians think about this passage, that once precepts have been received they can be immaculate by free will alone, saying: Because God foreknew that we would be such, therefore he chose us before the foundation of the world, and predestined us in Christ. But it is not so, nor is it because he foreknew that we would be such, but that we might be such, that through the very election of his grace he himself would make us such, whereby he has made us gracious in his beloved Son. When, therefore, he predestined us, he foreknew his own work, by which he makes us holy and immaculate. In his sight and in love. Not in the sight of men. Who predestined us.

This he predestined: that by infusing faith he would make all who believe sons of God. They indeed spoke the word of God with confidence to everyone willing to believe; but for them to believe, God had already touched their heart, as we read in the Acts of the Apostles: And Lydia the purple-seller believed, whose heart God opened, that she might understand the things that were being said by Paul. And: The Lord knows who are his; and: The will is prepared by the Lord. Unto adoption as sons. Not by nature. Through Jesus Christ unto himself. That we may be his members. According to the purpose of his will. Not according to our merits. Unto the praise of the glory of his grace. That we may praise the glory of his justice and mercy, which he conferred on those not deserving it. In which he has graced us. By his grace or will he has made us pleasing to himself in him. Thus it is said, he has graced, from grace, just as he has justified, from justice. In the Beloved: in whom we have redemption through his blood, the forgiveness of sins. In the Beloved, understand, his Son. Not because he foreknew that we would be such; but that we might be such, through that very election of his grace he made us such. He not only redeemed us, but also forgave sins, so that we might be righteous without our labor. According to the riches of his grace. It is understood, we have redemption: not according to our merits. Where are those who say they can be saved by their own effort? Which has superabounded in us in all wisdom and prudence: that he might make known to us the mystery of his will, according to his good pleasure.

He abounded all the more, so that he might forgive sins not only to those redeemed from death, but might also grant us such great wisdom that we might know the hidden mysteries of his will, with him revealing by his own clemency in this sacrament of his will; he placed the riches of his grace according to his good pleasure, not according to ours. Which he purposed in him. In Christ, in whom we were chosen and predestined, that he himself might make us holy: not because he foresaw us as holy. Unto the dispensation of the fullness of times. In the last times, when now every dispensation of the times of the law and of nature has been completed, and of the prophets, as he says elsewhere: When the fullness of time had come, the Lord sent his Son. To restore all things in Christ. This he purposed. Both the things in the heavens and the things on earth, in him. Many have held various opinions on this matter: some say that heavens must be understood as souls, earth as bodies. Others say that the heavens are the Jews, who had heavenly precepts, and the earth the Gentiles. Others indeed assert that in the heavens the angels were not restored, but that their knowledge advanced from the time of Christ, who once, as if ignorant, asked: Who is this king of glory? and are taught that he is the Lord of hosts. But since it is not said to be restored unless it has fallen, it is better if we say that their joy was restored through the salvation of men, which they had before men turned away utterly from righteousness. But that the human race was restored on earth, who would doubt?

Likewise, in another sense: that portion of the angels which fell with its prince is restored in heaven, through the increase and fellowship of the saints, of whom it is written, "But they are like angels in heaven." All things are also restored on earth, when, in place of the Jews who have fallen away, believing Gentiles are admitted. And in another sense: the things that are on earth are restored, while we are restored through the blood and reconciliation of our Mediator. The heavenly things are restored, when joy is born to the angels over our salvation. In this we too have been called by lot—we who have believed from among the Jews. Predestined. Foreordained, or foreknown and foreknown: not because we were [such], but because from him we were to become good out of evil. According to his purpose. Because he purposed first to restore the Jews, and thus the Gentiles: although only a part of the Jews has believed. Who works all things. The cause of all things is the will of God, which no one of the faithful is ignorant to be reasonable, without doubt good. If he [works] all things, where is Pelagian pride? Therefore he himself also works that we begin to believe, who works all things. According to the counsel of his will. Not according to our merits. Those who say, "My will made me a Christian," when they have heard "according to the counsel of his will," let them be silent about merits. That we may be to the praise of his glory. That through the works which we do, the glory of God may be praised. We who have hoped beforehand in Christ. We from among the Jews, who have believed first, or from the law, when we have hoped. In whom.

In whom also salvation was announced to you. And you, when you had heard the word of truth, the Gospel of your salvation—"Gentiles" is to be understood. In whom also, believing, you were sealed. In which Gospel, or in Christ, you were sealed with one mark, and from this you are to be recognized as one flock, because you also, just as we, work mighty deeds through the Spirit, which mighty deeds are the pledge of the future inheritance. If, then, to raise the dead is a pledge, how great will the possession itself be? With the Holy Spirit of promise. Who was promised through the prophet Joel. Who is the pledge of our inheritance. A pledge is given so that the promises may be believed. Unto the redemption of the acquisition. Whom he acquired for himself by his blood. Unto the praise of his glory. That his name may also be glorified by us in this. For this reason I also, hearing of your faith, which is in the Lord Jesus, and of your love toward all the saints. How firmly you believe in the Lord Jesus, and love all the saints without exception of person or acquaintance. For to beware of false prophets, and not to believe every spirit: we are commanded not to judge before testing. I do not cease giving thanks for you. That is, to prove faith by works: because by the gift of his mercy he poured into you the faith by which you might believe, and the love by which you might love. Making mention of you in my prayers. In prayers—not, as some do, in the pleasantness of a banquet; but to me nothing is more pleasant than prayer.

That the God of our Lord Jesus Christ, the Father of glory, the Father of the glory of our Lord Jesus Christ. May he give you the spirit of wisdom and revelation. How is it that he asks wisdom from God for the Ephesians, when he had said to the Corinthians that knowledge puffs up? But there is a difference in effect, though there is no difference in name: for there he speaks of worldly knowledge, which is foolishness before God; here, however, he seeks heavenly and divine wisdom, and whoever has it will be able to be humbled rather than puffed up by it, and through it all virtues can be acquired by the gift of God; because knowledge, just as without love it puffs up, so with love it builds up. In the knowledge of him. How is it that he wishes them to know God, whom they knew so well that, believing in him, they loved all the saints on his account? But that they may know perfectly that they have been saved by the grace of God, not by their own merit, and how great is his power and greatness. Power, because he can fulfill the promised rewards or punishments; greatness, because he is everywhere, and nothing can escape him. For whoever has known these things and holds them for certain dreads to sin mortally. For one who is ashamed before human presence is much more so before the divine. Hence the sons of Eli the priest are said not to have known God, because they did not at all fear his presence and power. The eyes of your heart being enlightened. Spiritual promises are not foreseen except by spiritual eyes. That you may know what is the hope of his calling, what are the riches of the glory of his inheritance.

If you have known to what hope you have been called, you will easily despise every hope of the world. And if you have seen the riches of God's inheritance, every earthly inheritance will be worthless to you. For no one who hopes for a kingdom with its riches deigns to possess either gold or lead. In the saints. In the just and the saints: not in all men. And what is the surpassing greatness of his power in us who have believed. Who can comprehend the greatness of his power, and his ineffable goodness, which he bestowed either on those who believed from the circumcision, or on those who believed from the Gentiles, so as to make them believers, and to make them members of his Son, who is the head of his Church, and to place them at his right hand in the heavenly places? According to the working of his mighty power. Not according to the law or nature. Of his power, which he worked in Christ. This is the surpassing greatness of his power over us. Raising him from the dead. By the assumption of our nature. And setting him at his right hand in the heavenly places above every principality, and power, and virtue. Right hand is put for honor and blessedness; not that God is to be believed to be corporeal: for even the Father is said to be at the right hand of the Son, as it is written: The Lord at your right hand has broken. Both, therefore, are at the right hand, because there is nothing on the left in the Godhead. The right hand of God, therefore, is blessedness; the sitting, the dwelling is to be understood. And dominion. Because he is one with God, or in God. And every name that is named.

If there is anything else that we do not know. Not only in this age, but also in the one to come. And he subjected all things under his feet. In the future, that is in the heavenly realm, which is future for us, not for God, nor for himself. And he gave him as head over all the Church. Christ is the head of the Church, the fullness of all the members. Which is his body and his fullness. Of the head. He who is filled wholly in all things. He who is filled wholly in all members, not in individuals, lest there be any diversity of merits: when all have believed and been made perfect, then the body will be perfect in all its members.

CHAPTER II. And you, when you were. From this point he wishes to show how great a benefit has been conferred on them. Dead in your trespasses and sins. By the death of sin, against the Pelagians, who defend nature as much as reason does not have: and say that faith is from nature. For what good can a dead man do? In which you once walked. But now you do not walk. According to the age of this world. Therefore we call the age the men of the age, just as we call a house either good or bad, while we understand by those dwelling in it the men of the age. He calls the age those who worship idols, just as also the serpents, whose likeness we were in following the will of the devil. According to the prince of the power of this air. According to the prince of that power, who has been cast down from the heavens into this windy air. The spirit who now works. By persuasion, not by force. In the sons of disobedience.

Concerning those who do not believe: each one becomes the son of him whom he imitates, or of him whom he deserves to belong to: just as sons of wrath, and of death, and of Gehenna. Among whom also we. Not only you. We all once lived. The Gentiles by not believing God, the Jews by living wickedly: we were all held by original sin. In the desires of our flesh, doing the wills of the flesh and of our thoughts. When our soul clung to earthly and carnal things: not only desiring, but also doing what the thought suggested. And we were by nature. Thus the evil habit of our ancestral origin possessed us, so that we were all born to damnation. Sons of wrath, like the rest. Sons of wrath, as above of faithlessness, sons of Adam, sons of vengeance. Let those hear these things and blush who attribute so much to corrupted nature that they contradict the Apostle and stray from the faith. But God, who is rich in mercy. Not only in virtue, but also in mercy. You have mercy on all, it says, because you are able to do all things, and you love the things you have created: for you did not establish anything while hating it. Because of his exceedingly great love. It is exceedingly great love to love rebellious servants and the impious as sons. Hence it must be considered how greatly he loves those already made holy, who so greatly loved sinners and the impious. With which he loved us. And he had mercy on us. And when we were dead in sins. Being guilty of death, we were already living as it were dead, not only in original sin, but also in actual sin.

He made us alive together with Christ. By making us without sin through baptism, and by raising us up: nor should we despair that there may be done in you what our nature already possesses in Christ. By whose grace you have been saved. Freely, not by our merit, so that human pride may be humbled, which boasts of merits, and may know that grace is freely given. And he raised us up together, and made us sit together in the heavenly places in Christ Jesus. Because where the head is, there the body will also be, just as he himself also says: I wish that where I am, they also may be. That he might show in the ages to come. He predestined beforehand what he was now about to make. The abundant riches of his grace in goodness. Truly grace is abundant, so that he might not only forgive sins, but also raise us up together with Christ: and not even this sufficed, unless he also placed us at the right hand of God in the heavenly places in the man he assumed. Upon us in Christ Jesus. Into the body of Christ, by his example. For by grace you have been saved. Not by your merits, but by grace freely given. This is against those who say that they are saved by their own merits. Through faith. Through faith alone, which the Holy Spirit pours in by his gift. And this not from yourselves, for it is the gift of God. But by the gift of grace, lest they say that faith was from themselves, and not from God. Not from your works, so that no one may boast. Lest anyone boast that he has received by his own merits. For we are his workmanship. Because we have recently been reborn in Christ, so that we may walk in good works with the help of God, which are shown in the Gospel.

Created in Christ for good works. He is not speaking of that creation by which we are born in Adam or from Adam, but of that by which we are reformed in baptism through grace, so that by his help we may walk in good works. All these things come about or are prepared by grace; for what follows, Which God prepared, means he predestined. Which God prepared, that we should walk in them. God prepared them in his own presence, and now he has given them through his grace, that we should walk according to the new man; that is, he predestined; predestination cannot exist without foreknowledge. For this reason remember that you were once Gentiles. He reminds them from how great a lowliness they were brought to the height of the kingdom, so that they might not be ungrateful to him who deigned to grant this to them by his grace. In the flesh, who are called the uncircumcision. The Gentiles were called the uncircumcision, the Jews the circumcision. From that which is called circumcision. Not in the heart through the spirit. In the flesh made by hand. Human. Because you were at that time without Christ, alienated from the commonwealth of Israel. Because they had Christ promised in many mysteries and sacraments; but you, following blind and mute idols, did not even know the name of Christ, who were held to be the people of God. And strangers to the covenants. Even if some believed, they were regarded as proselytes, that is, foreigners; because the Gentiles were strangers to Israel and to Christ. Having no hope of the promise.

Just as those hoped in the promises of God which he had promised to Abraham, that salvation was to come in Christ. And without God in this world. For many, following false gods, had lost the one and true God. But now in Christ Jesus. You are one in his body, that is, the Church. You who once were far off from God have been made near. So that you may be made equal to the Jews. In the blood of Christ. Believe that you have been freed by his blood, who made you equal to them. For he himself is our peace. The reconciliation of both peoples to one another and to God. Who made both one. The flock. And the middle wall of the partition. As it were a middle wall and partition had enclosed them: between the two peoples the burdens of the law, which deterred the Gentiles from being joined to the Israelite people. That wall itself is called enmity. Or certainly sins, both actual and original, which are known to separate from God, are rightly called enmities. Destroying enmities in his flesh, the law of commandments. That is, of circumcision and the rest, which not the will of God but the hardness of the people demanded. These enmities the Lord bore, and restored peace, and voiding the law, so that he might create the two in one new man: in which he signifies not only the inner and the outer, but also the Jew and the Greek, so that he might be all in all.

For the Lord of the Sabbath removed the superstition of the Sabbath from their bodies, and as it were broke down the middle wall of the law, which kept us away from that godliness which is according to God by the difficulty of its decrees, because it was impossible for the Gentiles to serve God according to the law of Moses. Abolishing the decrees, so that he might create the two in himself into one new man, justifying by faith alone; and in deciding this, he destroyed only those moral matters, so that not only the outer and the inner, but also the one Christian people made out of two peoples. Making peace, and that he might reconcile both in one body to God, because both had been turned away through sin. Through the cross, through faith alone in the cross, which deters no one. For it is not heavy, which even a crucified thief could receive at once. Killing the enmity of separation. In himself, in his flesh. And coming he preached, for this he came: peace to you who were far off. He speaks to the Gentiles, who were far from the lion—not in place, but by worshiping idols. And peace to those who were near, the Jews. Because through him we have—no one comes to the Father except through me—access, both peoples, in one Spirit to the Father. One body has one Spirit. Therefore now you are no longer strangers and sojourners, but you are citizens of the saints and members of God's household. No longer foreigners, nor proselytes; for he did not separate you from his people, as Isaiah foretold: they are citizens of the same origin and the same dwelling. Built upon the foundation.

Christ is the foundation of the apostles and prophets, who is also called the cornerstone; as it is written: The stone which the builders rejected, joining and holding together two walls. And he is both foundation and summit, because in him the Church is both founded and completed. Of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. Of the prophets, not of the Old Testament: otherwise he ought to have named the earlier prophets. In whom all the building, being constructed, grows. In comparison with the temple of Solomon he says that the body of Christ, that is, the Church, is built up: so that the truth may have far greater purity and holiness than the image. Into a holy temple in the Lord. In the holy temple stones that have not been sanctified cannot be placed. In whom you also. That you also may be a spiritual dwelling place of God, that is, not made by hand. You are built together into a dwelling place of God in the spirit. To the apostles and prophets.

CHAPTER III. Of this matter. Of this matter, which I mentioned above, that the Son of God, descending from the heavens, saved both Jews and Gentiles, and made them one flock. Grace. By the gift of God. I, Paul, a prisoner of Christ Jesus. Whether a prisoner in chains, or a prisoner in the love of Christ, I cannot do my own will unless the Lord grants it. When he calls himself a prisoner, he confirms the Gospel, showing how great is his hope, for which he willingly embraces such sufferings, though he could abound among the Jews as a teacher of the law, and in great riches, and be held in the highest honor. For you Gentiles. According to the Gospel, an enemy for your sake, who said that they are one. If indeed you have heard. If you firmly hold fast. The dispensation of the grace of God, which was given to me for you. Who is the faithful and prudent servant, whom the Lord appointed over his household, to give them food in due season? This is the dispensation of preaching. Carefully observe that he attributes to the grace of God what he is, lest anyone be exalted by his own merits; and while he attributes to himself what he has, let him not be ungrateful for the gift of God. Because by revelation the mystery was made known to me. That Jews and Gentiles are one in Christ, according to revelation, not according to human teaching. As I wrote above in brief, so that when you read you may be able to understand. Not as much as I was able to write, but as much as you were able to understand. My prudence in the mystery of Christ. Not in worldly eloquence.

That which in other generations was not made known to the sons of men. The ancient prophets indeed knew that the Gentiles were to be called; but they did not know that there would be no distinction between Jew and Gentile, or that the prophets did not speak as men do. As it is now revealed to his holy apostles and prophets. To the prophets of the New Testament, to whom he now asserts it was revealed. In the Spirit. Through the Spirit. That the Gentiles are fellow heirs. Not only fellow heirs, which can be of a different kind; nor only bodily members, since sons of the same kind can be, yet not of the same substance in the inheritance. But also of the same body, and fellow partakers of the promise in Christ Jesus. Of one body. Through the Gospel, of which I was made a minister. It becomes known to all that this gift was conferred on me in particular. According to the gift of the grace of God, which was given to me. Not according to my merit: from which let us learn that we should not glory in merits, because the gift is given freely. According to the working of his power. Which strengthened me: or, the Gospel is confirmed through powers. For to me, the least of all the saints, was this grace given, to preach among the Gentiles. He is therefore the least among the saints, that is, the last in order, and the greatest by grace. For although he humbled himself, yet there is a work in which each one humbles himself. To preach the Gospel. To announce the riches of the future inheritance. The unsearchable riches of Christ. Unsearchable in themselves to human sense, but not to divine revelation.

And to enlighten all men, what is the dispensation of the mystery hidden. That I might teach both Jews and Gentiles the meaning of this sacrament. From ages in God. From former ages within God, that is, it was known to him alone. Who created all things. Both Jews and Gentiles, or every creature, against Marcion. That it might be made known to the principalities and powers in the heavenly places. That through me the manifold grace of God might be made known to those who govern heavenly things throughout the whole Church. Through the Church the manifold wisdom of God, according to the foreordination of the ages, which he made in Christ Jesus our Lord. Which he foreordained, that at this time, when men could not be saved otherwise, they might be saved by the faith of Christ alone. In whom we have confidence and access with confidence. Not through our own righteousness do we have confidence and access to God, but in him whose faith has forgiven us our sins. Through his faith. Hear his faith, and do not arrogate to yourself that you have faith of your own, unless it be given by him. For this cause I ask that you not grow faint in my tribulations for you, which is your glory. Lest, hearing me, you think that my injury, endured without cause and with impunity—shut up and subjected to insults—does not pertain to God; but rather you ought to glory, understanding that I cannot suffer such great things without fruit, because he has repaid the recompense in the future. For this cause I bow my knees to the Father of our Lord Jesus Christ. From whom every fatherhood in heaven and on earth is named.

From whom every fatherhood takes its name; or, from whom every paternal relationship is named: because since he is the first and true father to us, from his name is derived that by which other fathers are called. That he may give you according to the riches of his glory. That he may strengthen you through the illumination of the knowledge of the riches of his glory. To be strengthened with power through his Spirit. Of his wisdom and protection. That Christ may dwell in the inner man through faith in your hearts. Where the inner man is strong through faith, there Christ dwells, not where the outer man is fattened. In love. That, having known his benefits, you may love. Rooted and founded, that you may be able to comprehend. That you may be able to comprehend from every side the greatness of knowledge. With all the saints. You seek wisdom among the wicked, and you will not find it. What is the breadth, and length, and height, and depth. Some say that the breadth is understood as the broad way; the length, the eternal way; the height, heaven; the depth, hell; so that, having knowledge of all these things, they may know what to choose and what to shun. Likewise otherwise: in the breadth, the good works of love; in the length, perseverance in good until the end; in the height, hope of heavenly rewards; in the depth, the unsearchable judgments of God, whence this grace comes to men, and he fits this understanding to the sacrament of the cross. The length, that with long-suffering, on account of the breadth of love, troubles may be endured.

Height, eternal reward; Depth, whence exists the free grace of God according to itself, the secret of his will. Also to know the surpassing knowledge, the love of Christ. The love of Christ surpasses knowledge, so that from it it may be born, just as the fruit surpasses the root. That you may be filled unto all the fullness of God. That you may be perfected in all the virtues of Christ. Now to him who is able to do all things superabundantly beyond what we ask or understand. Frequently he grants greater things not only than we ask, but even than we understand. According to the power that works in us. By the power of signs we understand this, which works in us; or whatever good is done through us, he himself works in us. To him be glory in the Church. For we have nothing whereby to glory. In Christ Jesus throughout all generations. Because Christ coming gathered the Church for the glory of God. Of the world. Immense benefits are to be celebrated with immense praises. Of worlds. Amen. Up to this point concerning the mystery of the Incarnation of Christ, and concerning the calling of the Gentiles, and the unity with the Jews made through the Gospel; he himself undertook its mystery, so that through all things, by the grace of God, he taught them to present themselves perfect in word and prayer.

CHAPTER IV. I therefore beseech you, I who am a prisoner in the Lord, that you walk worthily of the calling with which you were called. I ask you, who for your sake am bound, that you, recognizing yourselves as sons, conduct yourselves worthily of so great an honor; because each dignity has its own proper rules, by which it is recognized, both of mind and of body, lest it be feigned. With all humility and gentleness. Humility claims nothing for itself; the gentle man harms nothing, returns evil for evil to no one. Bearing with one another in patience in love. Even the philosophers endure, but not in love, nor for God's sake, but for human praise. We, however, should endure not that we may be praised, but that he whom we sustain may profit—not with pain, but with love. Careful to keep the unity of the Spirit in the bond of peace. Through the bond of peace the unity of the Holy Spirit is retained, whom we all receive as one; and wherever there is unity and concord, let us not doubt that the Holy Spirit and his gift are there. But where there is discord and dissension, there is the contrary spirit, that is, the working of the antichrist, who even now works the mystery of iniquity. One body and one Spirit, as you were called in one hope of your calling. The joining together of all members, which are called to one hope, ought to have one consent in one body. This can be said against those who think it is permitted to themselves to sin, and not permitted to others: since they too, baptized in one body, have received the same Spirit; and the rest that follow.

One Lord, one faith. One faith of all, in which you all believed. One baptism, one God. Let the heretics who rebaptize recognize this. And the Father of all—of all the believing nations as well, not only of the Jews. Who is above all, and through all, and in all of us. Above all powers, because he is almighty through all his works; through all things, because being immeasurable he deigns to dwell in all Christians according to sanctification. But to each one of us grace was given. There are not many bodies, but different members through the variety of graces. According to the measure—according to the measure of his own giving, and the distribution of his generosity: the measure, that is, of faith. Of the gift of Christ: this is why he says it. His gifts are such that we are also prepared for each grace, and he dispenses them as he wills. Let us recognize the gifts; let us not presume upon merits. Ascending on high, he led captivity captive; he gave gifts to men. Those whom the devil held captive unto death, Christ took captive unto life, carrying the head of our nature on high. But what does "he ascended" mean, except that he also first descended? He explains why he is said to ascend, who is everywhere—namely, according to the form of a servant, in which to descend is not a matter of place but of condescension. For he who according to his divinity is everywhere, where does he ascend or descend? For the body of the Lord, in which he suffered and rose again, can be in one place; his truth and divinity are everywhere. Into the lower parts of the earth? Therefore the underworld is beneath the earth.

He who descended is the same who also ascended above all the heavens, that he might fill all things. He who descended with his soul into hell, the same ascended with his soul and body to the heavens, that he might fulfill all things that are written. And he gave some indeed as apostles. Against the Arians, because the operation of the Son with the Father is one; for to the Corinthians he says that God the Father placed first apostles, second prophets. But here he records that Christ gave them. And some as prophets—of the New Testament. And others as evangelists. Every apostle is an evangelist, but not every evangelist is an apostle: as Philip, who was one of the seven. And others as pastors and teachers. Pastors are priests; teachers are all who are fit to instruct others. All pastors, therefore, are also teachers, but not all teachers are also pastors. For the perfecting of the saints, in the work of ministry, in the building up of the body of Christ. He placed all these for this purpose, that they might build up the Church, which is the body of Christ, and lead all to the perception of faith. Until we all meet in the unity of faith and of the knowledge of the Son of God. I would that all men were as I am: he who has known the Son of God does not resist against the precepts of God, nor commits capital sins, nor conceals his evils; which will then come to pass, when Christ shall be all in all: and when he has dispersed every schism, or contention of death and of the flesh, so that the just may say with free voice: Where is death, your contention? and the rest.

Into a perfect man. As Christ. For he who says he abides in Christ ought himself also to walk as he walked. Into the measure of the age of the fullness of Christ. That we may strive not after the age of his years, but after the fullness, and hold the perfection of his faith. That we may no longer be little children, tossed and carried about by every wind of doctrine. That we may not be ignorant, nor doubtful, nor wavering, and, after the manner of an unskilled helmsman, spread the sails of our mind to every wind, so that we easily suffer shipwreck, or fail to reach the harbor at all. In the wickedness of men. Human wickedness and cunning turn aside from the right course of faith those whom they deceive. In cunning unto the circumvention of error. Easily promising a remedy to those who err, they make them remain in error, or they think it a remedy for their own error if they make more people err with them. But doing the truth in charity, let us grow up in him. All things in truth for the sake of Christ's charity, and doing nothing in hypocrisy. Through all things he who is the head, Christ. In his perfection let us grow in every part. From which the whole body, compacted and joined together through every joint of supply according to the working. The body, compacted and joined together from the head through every subjection of working, grows, while they edify one another by loving; so that each member is increased in its own measure, that is, that he who is an eye may grow in the number of those who perform the office of an eye, and the individual members may profit in their own place.

Into the measure of each individual member, he makes the increase of the body for its own edification in love. While the individual members grow, the body is made greater, while the members edify one another in love. This therefore I say and testify in the Lord. What he urged above, here he binds fast by an adjuration of the Lord. That you no longer walk as the Gentiles walk. I do not wish, he says, that you be Christians in name only, confessing God with the mouth but denying him by your deeds; but as great as the distance is between the devil and God, so great a difference ought the sons of God to have from the sons of the devil, separated not only in name but also in deeds; lest, honoring God with our lips while our heart, that is, our affection and fear, is far removed, it be said of us: They worship me in vain, that is, they take no fruits from my worship. In the vanity of their mind. All men are vain who have no knowledge of God. Having their understanding darkened by shadows. They have indeed a natural understanding, but darkened by the shadows of ignorance, so that they worship idols in place of God; but we, on the contrary, have it illuminated by the light of knowledge through the gift of grace. Alienated from the life of God. They are therefore alienated from the life of God because they do not know God. But you who have known God ought to follow him. Through the ignorance that is in them. It must be noted that ignorance gave birth to idolatry. Because of the blindness of their heart. The heart of the foolish is blinded, of those who say: There is no God. Who despairing.

Despairing of punishment for the wicked and of reward for the righteous, or of the future life, they handed themselves over to impurity. It is necessary that those who despair of the future cling to present pleasures, as is said in the book of Wisdom in the person of those who had presumed that the soul is dissolved in air: Come and let us enjoy the good things that are, and the rest. In every work of uncleanness, in avarice. He comprehended all crimes under the name of avarice. But you did not so learn Christ. So that you might live together with them, that is, the gentiles. For that one truly heard Christ and learned from him who is found similar to the gentiles in no vice. If indeed you heard him and were taught in him, as the truth is in Jesus. As he truly died and truly rose again, so that we might truly walk in newness of life, as he says to the Romans: As in the day let us walk honestly, and the rest. To put off you according to the former conversation the old man. He explained what the old man is and how he is put off, namely, one who rejects former errors and is changed according to the conversation of Christ. Who is corrupted according to the desires of error. Doing the will of the flesh and of the thoughts. But be renewed in the spirit of your mind. As Jeremiah says: Make for yourselves a new heart and a new spirit. And in the mind we can receive the spirit: be renewed in the soul. And put on the new man. Understand the new from the old. Who according to God is created in injustice and holiness.

He explained what it means that man was created in the image of God—namely, that he be just, holy, and truthful as God is. Of truth. Not of vanity, which hunts after the empty glory of men, since it is written: "Pursue justice justly," and again: "Those who have kept just things justly shall be justified, not he who has unjustly observed just things." For this reason, "putting away lying, speak the truth, each one with his neighbor." Putting away the lying of the world's letters, speak the truth of God's law. He describes the very forms of holiness by which the new man is recognized; but he has also taught us to flee lying. Because we are members of one another. Let no one deceive his brother, because we are one body, and the members of one another cannot deceive or tear one another; for neither does the hand lie to the mouth, nor do the teeth lacerate the body, except where an unclean spirit dwells. Be angry, and do not sin. Let not anger intoxicate the mind, but let severity be dispensed; and observe not your own injury, but your brother's sin; or be angry among yourselves, when you have been provoked to something. Let not the sun set upon your anger. Do not give place to the devil. Let not the light of faith or knowledge fail in your indignation. And we give place to the devil by retaining anger, or if indignation is turned into hatred. Let him who was stealing steal no longer. By being angry or by stealing we give place to the devil, or by any sin whatsoever; for the door of the devil is robbery, just as the door of the Holy Spirit is righteousness.

But rather let him labor, working with his hands. Let him compensate by his own labor for the labors of others that have been taken away, and by working let him give to the needy what he made many to lack by stealing. What is good, so that he may have something to give to those who suffer need. Not what is evil. For there are many pursuits, either dishonorable or evil, such as misdeeds and things that profit pleasure. Let no evil speech proceed from your mouth. Not one, not two, but all. But if any is good for the edification of faith. It should be noted that, although he commands the whole Church, he commands especially the priestly office; and he did not impose silence, but changed the quality of speaking, so that every word may edify the Christian faith, and our mouth may be opened to the word of God alone. That he may give grace to the hearers. That from our speech the hearers may receive grace, as he says elsewhere: Let your speech always be in grace, seasoned with salt. And do not grieve the Holy Spirit of God. He speaks by a human comparison, as to men, so that from ourselves we may understand how great an injury we do to the Holy Spirit when we defile his house (or, his gift) in us with any stain of sin; and because he grieves with us over his own lodging, therefore, thus grieving, he departs sad. Otherwise, sadness, and anger, and other such things are passions in us, because we are passible; but in God they are dispensations; for we suffer them unwillingly, but he assumes them by his will for our correction.

This is the difference between these conditions of God and man, which is also a difference of nature. Likewise, in another sense: for not even the very substance of the Holy Spirit, which is whatever he himself is, can be saddened, since it has eternal and unchangeable blessedness, and is itself rather eternal and unchangeable blessedness. But because he dwells in the saints, to fill them with the love by which spiritual men must necessarily rejoice at the progress of the faithful and their good works, therefore they must necessarily also be saddened by the fall or sins of those in whose faith and progress they were rejoicing. For this reason the Holy Spirit is said to be saddened by those who act in such a way that the saints are saddened by their deeds, for no other reason than that they have the Holy Spirit, by whose gift they are so good that evil men grieve them; just as God is also said to do whatever we do by his ordering, so God is rightly said to rest when we rest by his gift; as he is said to know when he brings it about that we know; as he is also said to groan when he makes us groan. In whom you were sealed. You have begun to have a new seal. Unto the day of redemption. In the day of baptism you received the seal of the Holy Spirit. All bitterness. He shows in what the Holy Spirit is saddened, namely by bitterness, that is, by provocation. And wrath. He has taken away every occasion for us to be angry. And indignation, and clamor. Indignation comes from pride, when we judge someone unworthy, and therefore do not endure him.

A good man will not cry out nor contend. The cry that comes from fury, which Christ did not have. Otherwise, even Isaiah is commanded to cry out; and the Lord cried out in the temple: If anyone thirsts, let him come and drink. And blasphemy. That you blaspheme no one. Let it be taken away from you with all malice. Which he can repay even to an enemy in turn. But be kind to one another, merciful. He preserves the order of the law, so that not only is malice taken away, but kindness is also inserted. Forgiving one another. Lest it be said to us: Wicked servant, I forgave you all the debt, and the rest. Just as God in Christ. Through Christ. He has forgiven us. All sins.

CHAPTER 5. Be therefore imitators of God, as most beloved children. For by imitation or adoption you are children of God, not by nature, as the Lord says: That you may be children of your Father, and the rest. And walk in love, just as Christ loved you. As John also says: In this we have known his love, that he laid down his soul for us: and we ought to lay down our souls for our brothers. And he handed himself over for us as an offering and sacrifice to God. He handed himself over willingly. As a sweet odor. Love is the sweetest odor to God. But fornication. He briefly comprehends all crimes, naming two roots. And all uncleanness, or greed.

For just as in the old law, concerning unspeakable crimes which are done in secret and which it is most shameful even to name, lest those who speak of them defile their own mouth and the ears of their hearers, Scripture summed it up generally, saying: Make the sons of Israel reverent, or respectful, from every uncleanness. And in this place the other extraordinary pleasures, and even the very acts of marriage, if they are not done modestly and with propriety, as it were under the eyes of God—only that Tiberius be served—are called uncleanness. Nor let it be named among you, as is fitting for saints. Let us consider whether it is permitted to be done which is not permitted to be named. Either shamefulness, or foolish talking. Foolish talking is reproved even in the sons of men. Or scurrility, which does not pertain to the matter. Scurrility, which provokes laughter and does not suit Christian gravity, because it does not pertain to the heavenly and divine matter. But rather thanksgiving. You ought rather to do and practice this, that you may not be ungrateful to God. For know this, understanding that every fornicator. He speaks against those who say that faith alone can suffice for salvation without works, which is well said only of those who are snatched away after baptism and have no time to work. Or the unclean, or the covetous, which is the service of idols. Because acts of this kind are shown not to God, but to demons.

For the covetous man, while he hoards his coins and serves money, for which he provides neither for himself nor for others, certainly worships a human image, in the manner of idols, and is said, not unfittingly, to serve idols. He has no inheritance in the kingdom of Christ and of God. It is prepared for the sons of God, not of the devil. Against the Arians, who say: Greater is he who is named first. Let no one deceive you with empty words. By saying this, it is necessary that faith be present, and that a man, having obtained only the baptism of Christ, however much he sins, cannot perish. Because of these things the wrath of God comes upon the sons of disobedience. From the past, know the future: if he spared the Sodomites and those who perished in the flood, he will spare you also. Therefore do not become partakers with them. If you have been partakers in sins, you will also be sharers in punishment. But you were once darkness, when you did not know the will of the Lord; now, however, you have known all things. Therefore, as great as is the difference between light and darkness, so great must be the distance of the faithful from their former manner of life. But now you are light in the Lord: walk as children of light. It must be carefully noted that we are darkness; but light in the Lord, so that no one may boast of his own merits. For the fruit of light is in goodness, and righteousness, and truth. Such fruits does true knowledge bear. Proving what is well-pleasing to God. From the law prove what God wills, not what men assert. And do not share in the unfruitful works of darkness. Because neither can light share with darkness.

Whatever is without the fear or knowledge of God, or whatever is not done for the sake of God, is of no profit. But rather reprove them. Not only do not share with them, but also reprove them: For the things that are done by them in secret. In houses, or in temples. It is shameful even to speak of them. It is shameful for us to speak of the things that they are not ashamed to do as though in darkness. But all things that are reproved are made manifest by the light. He begins to be light when he believes, and is joined to you. For everything that is made manifest is light. As he says to the Corinthians: Even the hidden things of his heart were made manifest, and then falling on his face he will adore the Lord, declaring that God is truly in you. Therefore he says: Arise, you who sleep. He introduces, as it were, the voice of some wise man knocking at the conscience of the pagan. And Christ will give you light. When you have believed, you will be made light. See then, brothers, how carefully you walk, not as unwise, but as wise. As children of wisdom and children of light, lest you give offense to anyone, and begin to be a cause of destruction to him. Redeeming the time. By your wisdom, or your caution, and for the sake of your peace, it is necessary that something be lost to your accusers. Because the days are evil. It is not the days that are evil, but the people; just as a place is called evil in which something evil is committed. Therefore do not become foolish, but understanding what the will of God is. Search the Scriptures, because there his will is known.

And do not be drunk with wine, wherein is luxury; but be filled with the Spirit, speaking to one another. He sets forth the good of continence, because it is not fitting for those who have been crucified to desire the material of luxury, but to be filled with the Holy Spirit, since drunkenness is the mother of vices. Singing in psalms and hymns and spiritual songs. Not of the things of the world, as David says: That my mouth may not speak the works of men. And making melody in your hearts to God. Let us not sing the words of God with the mouth only. Giving thanks always for all things in the name of our Lord Jesus Christ, to God and the Father. For all things that happen, whether good or evil, say: Blessed be the name of the Lord; according to David: I will bless the Lord at all times. Subject to one another in the fear of Christ. Not with human fear, or for the sake of avarice, as certain men flatter their patrons. Women are subject to their husbands, as to the Lord. Because he was not feeding them as the Corinthians, who were incontinent, but was nourishing them with the perfect food of continence, he fears lest in many respects, when the office of the flesh ceases, either subjection should cease in women, or the affection of charity in men, and he should seem to have taught not so much continence as divorce. Otherwise, what kind of thing is it that the preacher of the new life should for no reason teach that which nature itself demanded. For the husband is the head of the wife, as Christ is the head of the Church. He is the savior of his body.

He gives the reason for subjection: because the husband is first, and he ought to be the savior of both bodies. But just as the Church is subject to Christ, so also wives are to their husbands in all things. They ought to obey all pious precepts. Husbands, love your wives, just as Christ also loved the Church with such holy charity. And he gave himself up for her. So also you, for the holiness of your wives, should not refuse even to die, if it be necessary. That he might sanctify her, cleansing her with the washing of water. He washed the body with water, the soul by the sanctification of the word, or by teaching, as he says to the Hebrews: Having the body washed with clean water. In the word, that he might present the Church to himself glorious. So also you, cleanse the bodies of your wives by continence, and their souls by teaching. Not having spot, or wrinkle, or any such thing. Thus Christ cleansed the Church for himself, so as to take away both old crimes and new spots. But that she might be holy and immaculate. If she is immaculate in all her members, those who are stained within her are not reckoned so, unless they are again purged by purgatorial punishments; but she will be without spot and wrinkle in the future: for now she is mixed together, like chaff and wheat on the threshing floor before the winnowing. So also husbands ought to love their wives as their own bodies. As they themselves wish to be found, so let them present their wives. He who loves his own wife loves himself. Because the two are one flesh. For no one ever hated his own flesh; but he nourishes and cherishes it, just as Christ also does the Church.

Not that he may inflict labors and sorrows on her, but that he may make her secure and quiet. He does not condemn marriage, but urges toward continence. Because we are members of his body. His members ought to imitate him in all things. From his flesh and from his bones. We are of the whole substance of his body. For this reason a man shall leave his father and his mother, and shall cleave to his wife: and they shall be two in one flesh. This is a great sacrament. In love, not in place alone. But I say this in Christ and in the Church. Nevertheless, let each one of you so love his own wife as himself. This, he says, I understand in Christ and in the Church; but nevertheless you ought not for that reason not to love, indeed all the more, as Christ loved the Church. Because Christ left his mother, that is, by leaving the synagogue of the Jews, from which according to the flesh he was born, and by cleaving to his Church, which he gathered from all nations. How did he leave the Father? Not because he departed from the Father, but because he appeared in that form in which he is equal to the Father. But let the wife fear her husband. Let her be subject as it were firmly, that she may be ruled.

CHAPTER VI. Children, obey your parents in the Lord. Instruct them with discipline, because he commands that they be educated by their parents according to God. For this is just, that you repay mutual duties. Honor your father and your mother. But the good ones: for Moses himself taught that those who come against God are not to be followed, yet we ought to show them honor for the fear of God. Which is the first commandment in the promise. The first of the promise in the second tablet, which contained six commandments pertaining to humanity. For the first tablet required the divine offices proper. That it may be well with you, and that you may be long-lived upon the earth. Not in this earth, in which the impious and wicked are old men, but upon that earth which the Lord also promises to the meek, and in which the just shall dwell; and which the Psalmist believes he will see. And fathers, do not provoke your children to anger. Or this is to be taken simply, lest, corrected immoderately and without cause, they be provoked to anger all the more. But educate them in the discipline and correction of the Lord. Lest, while you live badly either with your wives or after your wives, you destroy them by your own evil. Servants, obey your carnal masters. Servitude was not given by nature, but captivity came upon it; nor did it begin from the curse of Ham, as some think, since we read that kings were born from him; but it was fulfilled in the Canaanites, who were subjected to the children of Israel.

The Apostle has taken care that the doctrine of God be not blasphemed by anyone, if believing servants become useless to their masters; and he who perhaps would have permitted other servants also to become Christians might begin to repent of those already made such; but if he sees that they have made progress for the better and have become faithful, he will not only wish others to believe, but will himself also be saved. For Christ did not come to change conditions, but characters. With fear and trembling, in the simplicity of your heart. That is, with all humility, all pride being laid aside. As to Christ. Whatever you show to men for the sake of Christ, you do to Christ. Not serving to the eye, as pleasing men; but as servants of Christ. That is, do not work for the Lord only when present. Doing the will of God from the soul, serving with good will, as to the Lord, and not to men. In those things which are not contrary to the will of God; for in many things the minds of masters naturally agree with the law, because they desire to have servants both faithful, and sober, and chaste, and kind. Serve the Lord not with murmuring. Knowing that whatever good each one does, this he will receive from the Lord. To whomever you have done good for God's sake, you expect a reward from God. Whether servant or free. Let not the condition of servitude make you despair. And you, masters. Hear me: if you wish them also to hear you, give them an example. Do the same to them. Lest, if they flee, you begin to impute it not to religion, but to your own malice.

Forgiving threats, knowing that both their Lord and yours is in heaven. Threaten for the sake of discipline, but forgive for the sake of mercy, so that your Lord may also be lenient toward you. And there is no respect of persons with God. With the Lord you are so truly one that you have been bought equally, and one inheritance is promised to you. For the rest, brothers, be strengthened in the Lord, and in the power of his might. He concludes the letter with a general exhortation, in the example and power of the Lord. Put on the armor of God, that you may be able to stand against the snares of the devil. Against spiritual enemies spiritual weapons must be taken up, so that the unlikeness of the nature of spiritual weapons may be protected by strength. Because our wrestling is not against flesh and blood. Flesh and blood means man. But against the principalities and powers. These have usurped the principality over the men of this world, and they both incite ignorant and impious men to commit sins and seem to govern them. Against the rulers of the world of these darknesses. Lest anyone think that the wicked spirits, together with their author and prince the devil, rule heaven and earth and sea, he added and expressed what he meant: of the world. Of these darknesses, he says, that is, of these darknesses, namely of unbelievers and the impious, to which sort, when they were already believers, it was said: You were once darkness, but now light in the Lord. You were darkness, that is, unbelievers; but now through the Lord you have been made faithful.

Against spiritual wickedness. For there are also spiritual things of goodness. In the heavenly places. In the air, in which the birds flying are called birds of heaven. Therefore take up the armor of God. Because you have such enemies. That you may be able to resist in the evil day. The day is evil for us when we are attacked by the evil one. And in all things. Not in one. To stand perfect. That with God's help we may perfectly resist the snares of the devil with spiritual weapons, our loins girded—that is, chaste—and manfully prepared in every battle, and freed from all the cares of the world. Stand therefore, having your loins girded in truth. Not in hypocrisy. And having put on the breastplate of righteousness. Just as a breastplate is woven together with many armlets or rings, so too righteousness is joined together with diverse kinds of virtues; it protects not only the conscience of the breast but also the continence of the belly, and it reaches even to the thighs to restrain lust. And your feet shod in preparation for the Gospel of peace. Just as feet shod walk with confidence, so also do you preach without fear. In all things taking up. In all battles let us be covered by faith, because the shield is also the defense of the other armor, and without it all things are weak. So also these virtues cannot save without faith. The shield of faith, with which you can extinguish all the fiery darts of the most wicked one. Just as a shield repels and shakes off all things thrown at it, so also faith extinguishes all his persuasions, although, being as it were rational, they seem to have light.

And take the helmet of salvation, which may protect or conceal all the senses of the head from corrupt offices. And the sword. No soldier dares set out for battle without a sword; for he can defend himself somehow, but he cannot kill the enemy; sometimes even, stripped of his arms by a bold enemy, he is slain. So without the word of God all justice is uncovered. The Spirit, which is the word of God. The spiritual sword. Through all prayer and supplication. Now ask for the sword, and always hold it. Praying at all times in the Spirit. Do not be hindered from praying always, but entreat for spiritual things. And watching in him with all perseverance and supplication, for all the saints and for me. For it profits nothing, with the body lying idle like a sleeper, for the mind to wander about, since by this vanity nothing is obtained even from man. That a word may be given to me in the opening of my mouth, with confidence to make known the mystery of the Gospel. That I may set forth abundantly and without fear of persecution or hatred of the Jews the account of the people united in Christ. For which I act as an ambassador in a chain. For all ambassadors of the word must endure such things. So that in him I may dare to speak as I ought. For then there will be greater confidence, if it is spoken reasonably, and there is abundance to express the account. In him, he says, and not in my own strength.

But that you also may know the things that concern me, what I am doing, Tychicus, our dearest brother and faithful minister in the Lord, will make all things known to you: whom I have sent to you for this very purpose, that you may know the things that concern us, and that he may comfort your hearts. He is solicitous not only that they may advance, but also that they may not fail in his tribulations, or be saddened in anything. Peace to the brethren. And peace, love, and faith make a Christian perfect. And at the same time it is to be noted that he confirms that these things are for us not from ourselves, but from God the Father and the Lord Jesus Christ, so that no one may boast of his own merits and say that he receives faith not from God. From whom, therefore, peace and love come, from him also is faith. For this reason we ask of him that which they who have it should not only have increased, but we also pray that it be given to those who do not have it. And love. Love is greater than peace; for one can have peace and yet not be loved. With faith, from God our Father and the Lord Jesus Christ. For without faith all things are unfruitful. And attend diligently to the fact that faith itself, together with the other virtues, is given to us. Freely with all who love our Lord Jesus Christ in incorruption. Amen. Whether in chastity, or in those whose heart the love of Christ is violated by no adulterous love of the world. Written from the City.

THE EPISTLE OF ST. PAUL TO THE PHILIPPIANS.

ARGUMENT.

Let us see what Saint Jerome said of the divine Paul in the Apologetic against Pammachius: I shall bring forward the apostle Paul, whom whenever I read I seem to myself not to hear words, but thunder. Read his Epistles, and especially those to the Romans, to the Galatians, and to the Ephesians, in which he is wholly set in the contest; and you will see him in the testimonies which he takes from the Old Testament, how skilled an artisan, how prudent, how dissembling of what he is doing. The words indeed seem simple, and as it were those of an innocent man and a rustic, one who knows neither how to set snares nor how to avoid them: but wherever you look, they are thunderbolts. He clings to his case; he captures whatever he has touched; he turns his back, that he may conquer; he feigns flight, that he may slay. The Philippians are Macedonians. These, having received the word of truth, persevered in the faith, nor did they receive false apostles; these the Apostle praises, writing to them from Rome. In the Acts of the Apostles we read that when he himself preached, the Philippians believed: but they had advanced so far in faith and knowledge that they even confidently preached and defended the Gospel. Wherefore he records that he received from these alone, even when he preached among others.

Commending them, then, he admonishes them not to be terrified by his sufferings, by which the Gospel of Christ is not destroyed but strengthened, since all understand that he could not endure such great things for a false or doubtful cause; and he exhorts them by his own example to strive willingly even unto death for Christ.

CHAPTER ONE. Paul and Timothy, servants of Jesus Christ. Every apostle is also a servant, but not every servant is an apostle. To all the saints in Christ Jesus who are at Philippi. Not to all the Philippians indiscriminately, because there were also pagans there. With the bishops and deacons. Here we understand bishops to mean not only pontiffs but also presbyters. For in one city there were not many bishops praying; this is also found in the Acts of the Apostles. Grace to you and peace from God our Father and the Lord Jesus Christ. The memory of good people is celebrated with thanksgiving. I give thanks to my God in all my remembrance of you, always in all my prayers for all of you. He shows his love toward them, for whom he always prays. Making supplication with joy. Not with sorrow, as for sinners. For your fellowship in the Gospel. Because you share in the Gospel by preaching. From the first day until now. From the beginning of your faith I pray that you may persevere. Being confident of this very thing. I am confident that I shall obtain it. Because he who began a good work in you will perfect it.

It must be noted that, to begin with, it is by his grace, and lest human pride claim anything for itself; because both faith and teaching and knowledge are given by him, and he himself begins and completes in us. Even unto the day of Christ Jesus. Even unto the day of death. As it is right for me to think this for all of you. For charity hopes all things. Because I have you in my heart, and in my chains. I love you so much that neither the force of tribulations nor the anxiety of my defense takes away the memory of you from me. And in the defense and confirmation of the Gospel. The confirmation of the Gospel is, with God confirming it, the constancy of the preacher. That all of you are sharers of my joy. This I think of you, and I believe that just as you are sharers of my tribulation, so you will also be of my joy. For God is my witness how I long for all of you in the bowels of Christ Jesus. Whether it means that he is in his bowels, or that you are, as it were, his bowels by his desire. And this I pray, that your charity may abound more and more. It must be noted that he not only commands them to do it, but also prays for them; so that we may know that the law is not sufficient by commanding, unless grace comes to aid by helping. In knowledge and all understanding, that you may test the better things. It must be noted that for those who know he prays for yet greater knowledge, so that they may prevail to be sincere: which knowledge, together with charity, edifies. That you may be sincere and without offense unto the day of Christ. Sincere, as the grace of baptism has restored. Filled with the fruit of righteousness through Jesus Christ.

So that you may not only be sincere, free from corruption, but also abound in the fruits of righteousness by the gift of Christ, who not only does not have malice but even overflows with goodness. Unto the glory and praise of God. That God may be glorified in us: not by human presumption and vainglory, attributing to itself anything if it seems to have some good. But that men may see the good works and glorify God, whose gift is what we have. But I want you to know, brothers, the things that concern me. He consoles them concerning his tribulation, because they had heard that he was being kept bound in the house of Caesar. They have come rather to the furtherance of the Gospel. Not only do they not hinder, but they even help, while it is made manifest that I endure all things not for any crime but for Christ. So that my bonds became manifest in Christ in the whole praetorium. Before every judge. And in all the rest. There is understood: places. That many of the brothers, trusting in the Lord, might dare more abundantly to speak the word of God without fear because of my bonds. Stirred by the example of my bonds, while they see me suffer these things most willingly for Christ. Some indeed proclaim Christ even out of envy and contention, but some also out of good will. While they desire to take glory from me among the believers, as though I alone claimed for myself the knowledge of preaching. Others also, wishing others to be saved, faithfully announce Christ; but some out of love help me to defend the Gospel.

But others preach deceitfully, so as to burden me all the more, as though I were making many disciples and trying to fill the whole world with my teaching, in order to heap up greater ill will against me. Some do so out of love, knowing that I have been appointed for the defense of the Gospel—knowing that I was appointed to this not by myself but by God. But some proclaim Christ out of contention, not sincerely, thinking to stir up distress for my chains—not with a sincere conscience, because they were preaching for the gain of the present time, and by their preaching they were stirring up ill will and increasing the penalties of his chains, and they were rejoicing in his punishments. But he was rejoicing, because both through deceitful men the truth was being preached, and through the mouths of the wicked Christ was being proclaimed. What then? So long as in every way, whether by occasion or in truth, Christ is proclaimed. I do not care with what mind they preach, provided that what I desire comes about—that the name of Christ become known to all and be believed by many. Therefore I rejoice even now, and I will rejoice in the future. And in this I rejoice, but I will also rejoice—whether through the occasion of hatred or envy; not because he was malicious and rejoiced in another's evil, but because even by evil men the word was being preached, and through the mouths of the wicked Christ was being proclaimed. For I know that this will turn out for me—because not only through my word and passion, but also through hatred of Christ, the Church is increased; for the Lord knows how to bring good out of evil.

For salvation, through your prayer and the supply of the Spirit of Jesus Christ. He who governs all things for my salvation, and turns adversities into prosperity. According to my expectation and hope. Because I expect a reward for all these things, and I endure so that they may be converted. Because in nothing shall I be confounded. For he is not confounded in reproaches nor in insults, but we are confounded in all things: although it is according to God: whence we have shown that we serve the praises of men, not Christ. But in all confidence, as always. Nothing terrifies me. And now Christ shall be magnified in my body, whether through life or through death. And my life and my death belong to the magnifying of Christ, who strengthens me in all things: he insults his enemies, because he will have, if he has kept Christ by proclaiming him, very much fruit. For to me, to fear Christ is gain, and to die is gain. There is now here no will to live, except that I may build up his body by my example: counting it the greatest gain now not to be held by worldly snares, now to become subject to no sins and vices of the flesh, which after this life is without doubt to come. But if to live in the flesh here is for me the fruit of work. Because not even here without fruit for the soul, by the gift of the Lord, do I live. And what I should choose, I do not know. To such an extent both are advantageous to me, that I do not know what I could choose, which are thought to harm me. But I am constrained between the two, having the desire to be dissolved and to be with Christ, which is much better.

But to remain in the flesh is necessary for your sake. That is better for me; that is necessary for you. And he teaches by his own example that they ought not to fear death but to choose it; and lest they be saddened, by the prophetic spirit he promises again that he will remain in the flesh. And trusting this, I know that I shall remain and abide with you all. Not only do I believe, but I know. For your progress and the joy of faith, so that your rejoicing may abound in Christ Jesus through me. So that through the progress of the fruit of your faith you may have joy. Through my coming again to you. So that, having seen me, you may rejoice again more abundantly. Only conduct yourselves worthily of the Gospel of Christ, so that whether I come and see you. You may keep all his commandments. Or, being absent, I may hear of you, that you have stood in one spirit. As we read, that they had one heart and one soul, and did not call anything their own, but all things were common to them. Of one mind, working together for the faith of the Gospel. All who are of one mind win victory in the struggle. And that you be terrified in nothing by your adversaries; which is to them a cause of perdition. Neither by cunning disputations, nor by sufferings, nor by reproaches. But to you, of salvation. Because he wills that his approved ones be crowned. Hence the apostles went rejoicing, because they had been counted worthy to suffer insult for the name of Jesus; and Job is permitted to be tempted, because, protected by the help of God, he was not to be overcome, and his glory was to be increased when the adversary was conquered and confounded.

And this is from God; because it has been granted to you for Christ, not only that you believe in him. The occasion of faith has been granted by God, because unless Christ had come, and had not only taught but also touched hearts, our preaching would have been in vain; and although we read in the Acts that faith is voluntary, nevertheless here he clearly teaches that it is God's gift that we believe; and therefore let us give nothing to ourselves, because both to believe and to persevere, or to suffer for him, is his gift: whence it is clearly evident that the faith by which we believe is his gift; indeed he said that both are a gift, that we both believe and suffer. But that you also suffer for him. We have from him not only the gift of faith but also the gift and reward of martyrdom. Having the same struggle which you saw in me, and now hear of me. You suffer nothing new, but this which both you who were present saw in me, and now you who are absent have heard.

Chapter II. If therefore there is any consolation in Christ. In every tribulation be consoled in Christ alone. If there is any comfort of love. Not of friends. If there is any fellowship of the spirit. Of spiritual things, not of carnal things. If there are any bowels of compassion. That you may have compassion, not your parents. Fulfil my joy. In such disciples the teacher rejoices. That you may be of the same mind. This very thing. Having the same love, being of one mind. All toward one another. Thinking the same thing. I think this of the other, which I think of you (thus). Nothing through contention, nor through vain glory. That we do not do anything out of rivalry for God, but that no one seem to us to be better. But in humility esteeming one another superior to themselves. If we considered all those from whom we suffer injuries to be superior, we would bear them patiently: for no one bears it indignantly that he has received an injury from a father or a master. It must also be considered that there is no man who cannot have some good which you do not yet have, even if it lies hidden; in which he can without doubt be superior to you: which thought is of value for beating down and subduing pride, lest you should think that, because certain things stand out and are apparent, therefore the other man has no hidden goods, and that perhaps goods of greater weight are in him, by which he is superior to you without your knowing it. Each one considering not the things that are his own, but the things that are others'. Not the things that profit us alone, but the things that also profit others. For think this in yourselves.

Let such humility be in you; for although each one humbles himself, he will not be more humble than Christ. He wishes to show that Christ suffered not for himself but for others. Some understand this passage to mean that Christ humbled himself according to his divinity according to the form, namely, of God, according to which he did not regard equality with God as something to be seized by robbery, which he naturally possessed, or emptied himself, not emptying away his substance but hiding his splendor, by putting on the form of a servant, that is, the substance of a man, and appearing throughout as only a man, and by humble obedience not even refusing the death of the cross. But how this exposition escapes the calumny of Arius must be considered: he does nothing else but assert that the Son is lesser; as if it were said that he was exalted by the Father according to his divinity, and received a name that he did not have before, unless perhaps the things said of the person who was proclaimed are ascribed to God according to the form of a man. Because Christ is rightly believed to be God and man; and therefore he thinks well who thinks thus, nor does he think contrary to the faith. That also in Christ Jesus. According to what Christ is, and Jesus. Who, when he was in the form of God. That is, in the image of God without sin, or in whom God was, that is, the fullness of divinity. He did not regard it as robbery to be equal with God. What he was, he concealed by humility, giving us an example, lest we glory in anything concerning ourselves: he did not seize what he had, that is, equality with the Father, which he naturally had, he did not seize.

But he emptied himself. By assuming what he was not, not by losing what he was. The form of a servant. So that he washed feet, claiming for himself nothing of the power by which he held dominion over all things, as the Only-Begotten from the Father. Taking. Our sinful flesh without sin. Made in the likeness of men. A likeness is not always true; for Adam begot a son according to his image and likeness, and called his name Seth. And found in habit as a man, he humbled himself; becoming obedient. Obedient unto death. To show us the example of perfect obedience. Even death on a cross. Because no death is worse, on account of the long-drawn-out torment. For which reason God also exalted him, etc. The divinity is not exalted, because it cannot be humbled either; and it is given to him who does not have it, so that it may be understood according to the human nature rather than according to the divine. If we too desire to be exalted, let us serve our brethren by the example of Christ. For if that Lord and Master ministered to servants and disciples, how much more ought we to serve those greater and equal to us, and to obey God and the saints unto death, lest we proud disciples fail to follow so humble a Master! That in the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth. That all together may adore the man assumed into the Word. And every tongue should confess that he is Lord. Of all nations and angels. Jesus Christ is in the glory of God the Father.

This is in the nature and glory of the Godhead, that is, he is of the same glory and equality. On this passage we have set down the complete exposition of the blessed Augustine. Concerning what is written: And found in fashion as a man. We speak of "fashion" in many senses: either the fashion of the mind, as when the grasp of any discipline is strengthened and made firm by use; or the fashion of the body, according to which we say that one man is more fleshy and stronger than another—which is more properly called condition; or the fashion of those things that are fitted to our limbs from without, according to which we say a man is clothed, shod, armed, and the like. In all these kinds, since this word is derived from the verb "to have," it is manifest that "fashion" is spoken of in a matter that befalls someone, such that he is also able not to have it; for both learning befalls the mind, and moisture and strength befall the body; and clothing and arms undoubtedly befall our limbs; so that a man can be unlearned if learning has not befallen his mind; and thin and weak in body without the moisture of the inward parts and strength; and naked without clothing, and unarmed without arms, and barefoot without shoes.

Therefore "having" is said in the case of that which befalls us so that it may be had; yet this is the difference, that some of the things which befall us so as to produce a having are not changed by us, but themselves change us, remaining in themselves whole and unshaken: as wisdom, when it befalls a man, is not itself changed, but changes the man, making him wise from foolish. But some things so befall as both to change and to be changed; as food, which itself, changing its own appearance, is turned into our body, and we, refreshed by food, are changed from weakness and languor into strength and vigor. There is a third kind, when the things themselves that befall are changed so as to produce a having, as is the case with clothing; for when it is thrown off or laid aside, it does not have the form which it takes when it is put on and drawn over the limbs: when put on, therefore, it receives a form which it did not have when taken off, while the limbs themselves, both when they are clothed and when they are unclothed, remain in their own state. There can even be a fourth kind, when the things that befall to produce a having neither change those to whom they befall, nor are themselves changed by them, as a ring on a finger, if one does not attend too subtly. Yet this kind is either none at all, if you examine it carefully, or altogether very rare. Since, therefore, the Apostle was speaking of the only-begotten Son of God, as far as pertains to his divinity, according to which he is true God, he said that he is equal to the Father, which was not to him as a robbery, that is, as though he desired another's property.

Thus the work of mercy would have lain hidden, if he, remaining always in that same equality, had been unwilling to be clothed with man and to appear to men as a man; but he emptied himself, not changing his own form, but taking the form of a servant, nor was he turned and transformed into a man, having lost his unchangeable stability, but by taking a true man, he the taker himself was made in the likeness of men, not for himself, but for those to whom he appeared in a man, and was found in habit as a man, that is, found by having a man, as a man is. For he could not be found by those who had an unclean heart and could not see the Word with the Father, unless by taking this which they could see, and through which they might be led to that inner light. But this habit is not of the first kind; for the nature of man, remaining in itself, did not change the nature of God; nor of the second, for man did not also change God, and was not changed by him; nor of the fourth, for man was not so assumed that neither did he change God, nor was he changed by him, but rather of the third; for he was so assumed that he might be changed for the better, and be formed by him ineffably, more excellently and more closely conjoined, than a garment is by a man, when it is put on.

By this name, therefore, the Apostle signified the garment of salt, just as he said: "Made in the likeness of men"; because he was not made a man by transfiguration, but was made by a garment, when he was clothed with man, whom, as it were living for himself and conforming to himself, he joined to immortality and eternity. But that garment which is in the perception of wisdom, or rather of discipline, which the Greeks call vel, they call this other one, according to which we say "clothed" or "armed," rather. From this it is understood that the Apostle spoke of this kind of garment, since in the Greek copies it is written what we have in the Latin as "garment." By this name it must be understood that the Word was not changed by the taking up of the name, just as neither are the limbs changed by being clothed with a garment, although that taking up has ineffably joined the one taken up to the one taking up; but as far as human words can be fitted to ineffable things, lest God be understood to be changed by the assumption of human frailty, it was chosen that in Greek and Latin that taking up should be called a garment. Therefore, my dearest ones, as you have always obeyed. By the example of him who was obedient even to death. Not as in my presence only. As servants serving to the eye. But much more now in my absence. Because if you were doing anything more freely in my presence, you could be corrected. With fear and trembling. Not negligently, as Job says: I feared all my works. Work out your salvation.

Attend to your mutual salvation; and because he had said, "work out your own salvation," lest human frailty should arrogate anything to itself and ascribe its salvation to its own diligence, he immediately added: "God," he says, "who works in you." Not only with you, but within you in a wondrous way he is poured in and given: for when they are commanded to work, their free will is addressed, but for this reason with fear and trembling, lest by attributing to themselves what they do well, they be lifted up over good works as though they were their own. For it is God who works in you. Let human pride be silent, and let it not say: "I have the good will from myself," because even this God works in you by hidden inspiration, who grants not only faith but also perseverance. But perhaps someone will say: "Therefore nothing is mine, everything is yours, but thanks to the giver, because the good will is prepared by the Lord." Both to will and to accomplish. To accomplish is without doubt his who said: "Without me you can do nothing." He accomplishes it in us, while he fulfills what he said: "Behold, I am with you even to the consummation of the age"; he who began a good work in us will himself perfect it even to the end. For good will. One must understand "his," that is, God's. But do all things without murmurings and hesitations, that you may be without complaint. Ungrateful is the servant who complains that his master's precepts are burdensome: everyone who murmurs doubts about the precepts. And simple as sons of God, without reproach.

Consider whose children you are—he who, since he is of simple nature, does not wish to have degenerate children. In the midst of a depraved and perverse nation, which perverts every rational order and destroys it by its unbelief. Among whom you shine as luminaries in the world. So let the race of God shine among the human race, as the sun and moon in the world: that is, all catholics among heretics, Jews, and pagans. Holding fast the word of life, so that by your example and by your word they may be enlightened. To my glory. The wise son is the glory of the father, says Solomon; the perfection of disciples is proved the glory of the master. In the day of Christ. In the day of Christ's judgment. Because I did not run in vain, nor labor in vain—I who acquired such a people for God. But even if I am poured out as a libation upon the sacrifice. But even if I am killed, because I have offered to God the sacrifice and service of your faith, the joy of your progress conquers the justice of my punishment or death. And the service of your faith, I rejoice and congratulate you all. Whether because I have ministered to your faith, so that, with God working this in you and me preaching, you might believe. Rejoice in that same thing and congratulate me. To be killed for you is a reward. But I hope in the Lord Jesus to send Timothy to you quickly. He gives an example not to fear, but to promise all things under the hope of the Lord. So that I too may be of good courage, having learned the things concerning you—if my sufferings have not frightened you in the least. For I have no one so of one mind, who with sincere affection may be anxious for you.

Let him be thus anxious with me for the salvation of all. For all seek their own. For in the Church of Christ at that time there was no one besides the apostle Paul and Timothy who was genuinely anxious for the flock; but it had happened that at the time when he sent Timothy, he had no other of his sons around him, but hirelings were with him, that is, those seeking their own. They seek their own advantages or ease—not, indeed, to be troubled for the salvation of others. They do not seek the things that are Christ Jesus's. But know the proof of him. He who for the salvation of all did not refuse even to die. Since as a father a son served with me in the Gospel. According to man, for man he became obedient even unto death; and otherwise: he served as though I had begotten him according to the flesh. Him, therefore, I hope to send as soon as I have seen the things that concern me; but I trust in the Lord that I too shall come to you quickly. For at present I am still uncertain, I who speak concerning Timothy. But I considered it necessary. Necessary for you. Epaphroditus, brother and fellow worker. For the work of the Gospel. And my fellow soldier. Because of the rank of apostleship which he received among you. But your apostle, and minister of my need, to send to you. He who came to minister to my need on your behalf. Since indeed he was longing for you all. He strives to commend his love to them, so that he himself may be loved more by them. And he was grieved because you had heard that he was ill, for indeed he was ill even unto death.

He was grieved for the cause of your sorrow, in that he feared you had been made sorrowful by the report of his illness. But the Lord had mercy on him: and not only on him, but on me also. He had mercy on him, so that by leading him forth he might gather greater fruit. That I might not have sorrow upon sorrow. That he might not increase sorrow by the desolation of imprisonment. Therefore I sent him the more quickly, that when you see him again you may rejoice. For his absence was the cause of your sorrow. And I am without sorrow, which I had concerning your sorrow. Receive him therefore with all joy in the Lord. As you would the Lord, and let no scruple arise from his delay. And hold such men in honor. Not only this man, but men of this kind. Because for the work of Christ. He who did not fear to minister to him as though to a prisoner. He came even to death, giving up his own soul. Ready for death. That he might fulfill what was lacking on your part in service to me. That he alone might fulfill for all your duty toward me.

CHAPTER III. For the rest, my brothers, rejoice in the Lord. Not in the things of the world, or in anything besides the Lord. To write the same things to you is indeed not burdensome to me, but necessary for you. To repeat the same things which I also said when present, just as plants are more often leveled, is not useless. See the dogs. Barking against the Gospel. Hence now against the false apostles. See the evil workers. Whatever we build, they attempt to destroy. See the concision. That concision is not circumcision. For we are the circumcision. We are the true Jews, because we have cut off the vices not of the skin of one member, but of the whole flesh at once. Who serve God in the spirit. Who according to Jeremiah circumcise the foreskin of the heart. And glory in Christ Jesus, and do not place confidence in the flesh. By whose faith alone we have been justified, not by carnal circumcision. Although I may have confidence also in the flesh. Let no one think that I say this for the reason that I have no cause for glorying, and therefore glory. If anyone else seems to have confidence in the flesh, I more, circumcised on the eighth day. Because perhaps some of them were proselytes. Of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews. Which was always joined with Judah. According to the law, a Pharisee. A teacher of the law. According to zeal, persecuting the Church of God. I had such great zeal and love of the law that I even became a persecutor of the Church of God. According to the righteousness which is in the law.

Having conducted myself without complaint in all the justifications and ceremonies, etc. I was fulfilling the law, except only in this, that I did not believe in Christ, whom the law had promised. I was foremost in all the things in which they glory, but because I have come to know that in this present time those things avail nothing, therefore I regard them as losses and count them of no moment. For one could have been inwardly, in his depraved affections, a transgressor of the law, and yet outwardly perform the visible works of the law, either through fear of men or through fear of God himself—but from dread of punishment, not from love and delight in righteousness. For indeed he sins in the very will within, who abstains from sin not by will but by fear; knowing that in those inner parts of his he had been such a man, in which he thought he was acquiring life for himself. These things, he says, I cast away as hindrances for the sake of Christ. Compared with gold that has been found, bronze is despised, although each is necessary to him in its own time. Then will the knowledge of Christ be preeminent among men, when the world has been despised by them for the sake of Christ. I have cast away all the ceremonial things of the law. Dung is the remnants of foods and the refuse of things once useful. That I may gain Christ and be found in him. That I may have Christ as my head, and be found remaining in him as his member. Not having my own righteousness which is from the law. Sought by my own labor, as though natural or legal. But that which is from the faith of Christ. But that which has been conferred properly by God through the faith of Christ alone, which he himself has given.

The justice that is from God is in faith, to know him. Whoever acknowledges this does enough, so as not to arrogate anything to himself, so that what has been granted to him by the grace of God, he may attribute either to the law or to nature, but may assign it to God alone, whose gift it is. And the power of his resurrection. That I may know perfectly the benefit and power of his resurrection, because he rose again for this reason, that we might rise again in like manner. And the fellowship of his sufferings, being conformed to his death. For if we suffer with him, we shall also live with him. If by any means I may attain to the resurrection that is from the dead. To the resurrection of the perfect, not to that which even the unwilling will have. Not that I have already received it. Perfection, because the end has not yet come. Or am I already perfect. As yet concerning this perfection and concerning such a resurrection I am uncertain about myself, because there is another perfection after this life: that perfect thing of which he says to the Corinthians: When that which is perfect has come, and elsewhere: Until we all attain to the unity of the faith, and to the knowledge of the Son of God, to a perfect man, and the rest, because, placed in this world, no one has true perfection, since he himself said: We see now through a mirror, and the rest. I may be perfect: as regards the perfection that can be had by the saints in this life, he was perfect; but as regards that perfection which will be after the resurrection, he was imperfect.