HOMILY V. COL. i. 26-28. Even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. 10. HAVING said what we have come to1, and shewed the1 v królovingkindness of God and the honour, by the greatness of the X. things given, he introduces yet another consideration that heightens them, namely, that neither before us did any one know Him. As he doth in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other cre- Ephes. 3, 5. 9. ated power, but only the Son of God knew. Wherefore also he said, not simply hid, but quite hid 2,' and that even if it woxsκρυμμί hath but now come to pass, yet it is of old, and from the beginning God willed these things, and they were so planned out, but why, he saith not yet. From ages, he means from the beginning. And with reason he calleth that a mystery, which none knew, save God. And where hid? In Christ; as he saith in the Epistle to the Ephesians, or as Ephes. when the Prophet saith, From everlasting even to everlast- Ps.90,2. ing Thou art. But now is made manifest, he saith, to His saints. So that it is altogether of the dispensation of God. a One Ms. has Eph. 3, 10. To the intent that now unto the principalities and powers might be known by the Church the manifold wisdom of God. 9. 3, 9. 1 236 The Gospel how a Mystery. Man how changed in it. COLOS. But now is made manifest, he saith. He saith not,' is come 1,26-28. to pass,' but, is made manifest to His saints. So that it is even now still hid, since it is made manifest to His saints alone. Let them not therefore deceive you, for they know not why it is so to them alone. To whom He willed, he saith. See how every where He stops the mouth of their questions. To whom God willed to make known, he saith. Yet His will is 1ayo, not without reason'. But he said this to make them accountable for grace, rather than allowing them to have high thoughts, as though it were of their own achieving. What is the riches of the glory of this mystery among the Gentiles. He hath spoken loftily; and accumulated emphasis, seeking, out of his great earnestness, for amplification upon amplifians dia- cation. For this also is an amplification, the saying indefiθέσεως. nitely, The riches of the glory of this mystery among the 2 ἐκ πολ Rom. 15, 9. βεργωδίας Gentiles. For it is most of all apparent among the Gentiles, as he also says elsewhere, And that the Gentiles might glorify God for His mercy. The great glory of this mystery is apparent among others also, but much more among those. For, on a sudden, to have brought men more senseless than stones to the dignity of Angels, simply through bare words, and faith alone, without any laboriousness, is indeed glory and riches of mystery: just as if one were to take dog, quite consumed with hunger and the mange, foul, and loathsome to see, and not so much as able to move, but lying cast out, and make him all at once into a man, and to display him upon the royal throne. For observe, they were wont to worship stones and the earth; but they learned that themselves are better both than the heaven and the sun, and that the whole world serveth them; they were captives and prisoners of the devil: on a sudden they are placed above his head, and lay commands on him and scourge him: from being servants and slaves to demons, they are become the body of The Master of the Angels and the Archangels; from not knowing even what God is, they are become all at once sharers even in God's throne. Wouldest thou see the countless steps they overleaped? First, they had to learn that stones are not gods; secondly, that they not only are not gods, but inferior even to men; thirdly, to brutes even; Man raised above all in Christ. 237 V. εσθαι. fourthly, to plants even; fifthly, they brought together the HOM. extremes that not only stones but not earth even, nor animals, nor plants, nor man, nor heaven; or, to begin again, that not stones, not animals, not plants, not elements, not things above, not things below, not man, not demons, not Angels, not Archangels, not any other of those Powers above, ought to be worshipped1 by the nature of man. Being drawn gamıúup, as it were, from some deep, they had to learn that the Lord of all, He is God, that Him alone is it right to worship; that the virtuous life is a good thing; that this present death is not death, nor this life, life; that the body is raised, that it becomes incorruptible, that it will ascend into heaven, that it obtains even immortality, that it standeth with Angels, that it is removed thither. But Him who was there below, having μstioracleared at a bound all these steps, He has placed on high upon the throne, having made Him that was lower than the stones, higher in dominion than the Angels, and the Archangels, and the thrones, and the dominions. Truly he well said, What is the riches of the glory of this mystery? Just as if one should shew a fool to be all at once made a philosopher; yea rather, whatsoever one should say, it would be as nothing for even the words of Paul are unlimited. What is the riches, he saith, of the glory of this mystery among the Gentiles, which is Christ in you. Again, they had to learn that He Who is above all, and Who ruleth Angels, and hath dominion over all the other Powers, came down below, and was made Man, and suffered countless things, and arose again, and was received up. convey All these things were of the mystery; and he sets them (2) down together with promise, saying, Which is Christ in 3i.e.that you. But if He be in you, why seek ye Angels for your ed in the teachers? Of this mystery. For there are other mysteries in you. besides. But this is really a mystery, which no one knew, which is marvellous, which is beside the common expecta words 1 238 Perfection is in Christ. St. Paul's striving. COLOS. tion, which was hid. Which is Christ in you, he saith, the 2, 1. hope of glory, Whom we preach, bringing Him from above. Whom we, not Angels: teaching and warning: not imperiously nor using constraint, for this too is of God's lovingkindness to men, that they are not brought to Him after the manner of a tyrant. Seeing it was a great thing he had said, teaching, he added, warning, which is rather like a father than an instructor. Whom, saith he, we preach, warning every man, and teaching every man in all wisdom; that is, with all wisdom and understanding, or saying all things in wisdom. So that there is need of all wisdom, for the ability to learn such things exists not in every one. That we may present every man perfect in Christ Jesus. What sayest thou, every man? Yea; this is what we are earnestly desirous of doing, he saith. For what, even if this do not come to pass? the blessed Paul endeavoured to make perfect. This then is perfection, the other is imperfect: so that if one have not even the whole of wisdom, he is imperfect. Perfect in Christ Jesus, not in the Law, nor in Angels, for that is not perfection. In Christ, that is, in the knowledge of Christ. For he that knows what Christ has done, will have higher Is thoughts than to be satisfied with Angels'. Peornou των. v. 1. In Christ Jesus; Ver. 29. Whereunto I also labour, striving. He said not, I am desirous' merely, nor in any indifferent way, but, I labour, striving, with great earnestness, that is, with much watching. If I, for your good, thus watch, much more ought ye. Then again, shewing that it is of God, he saith, according to His working which worketh in me mightily. He shews that it is the work of God. He, now, that makes me strong for this, evidently wills it. Wherefore also when beginning he saith, By the will of God. So that it is not only out of modesty he so expresses himself, but insisting on the truth of the Word as well. And striving. In saying this, he shews that many are fighting against him. Then great is his tender affection. Chap. ii. ver. 1. For 1 would that ye knew what great conflict I have for you, and for them at Laodicea. Then lest this should seem owing to their peculiar weakness, he joined others also with them; and as yet condemned them not; and as many as have not seen my face in the flesh. Gentle and indirect reproof of weak faith. 239 Hoм. V. He shews here after a divine manner', that they saw him constantly in the Spirit. And he bears witness to their great is. love, wherefore also he has added, Ver. 2, 3. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God the Father', and of Christ: In Whom are hid all the treasures of wisdom and knowledge. 2 2 · θείως. their d.' Ben. Now henceforward he is hastening and in pangs to enter or perhaps to upon the doctrine, neither accusing them, nor clearing them of fall upon accusation. I have a conflict, he saith. That what may be brought to pass, that they may be knit together. What he 'So Sav. means is this; that they may stand firm in the faith. He we.' doth not however so express himself; but extenuates the matter of accusation. That is, that they may be united with love, not with necessity nor with force. For as I have said, he always avoids offending, by leaving it to themselves"; and therefore he saith, I have a conflict, because I wish it to be with love, and willingly. For I do not wish them to be brought together merely, not with their lips merely, but that their hearts might be comforted. Being knit together in love unto all riches of the full assurance of understanding. That is, that they may doubt about nothing, that they may be fully assured in all things. But he meant the full assurance which is by faith, for there is a full assurance which cometh by arguments, but that is worthy of no consideration. I know, he saith, that ye believe, but I would have you fully assured: not unto riches only, but unto all riches; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, Ye do ill that ye are not fully assured,' nor accused them; but, ye know not how desirous I am that ye may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he saith, that I meant barely and unprofitably, but with understanding and love. To the acknowledgment of the mystery of God the Father and of Christ. So that this is the mystery 6 f Rec. t. xai 11argès, E. V. of God, and of the Father; but the sense in either case is, of Him Who is God and Father. 8 irirgirwv, i. e to draw such inferences as would be harsh if stated by himself. |