Galatians 6:17

I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son of the Creator, and others that He is Himself God over all. Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. But ye have not “given place by subjection to them, no, not for one hour.” For ye are the fellow-citizens as well as the disciples of Paul, who “fully preached the Gospel from Jerusalem, and round about unto Illyricum,” and bare about “the marks of Christ” in his flesh.

You hold to the scriptures in which the flesh is disparaged; receive also those in which it is ennobled. You read whatever passage abases it; direct your eyes also to that which elevates it. “All flesh is grass.” Well, but Isaiah was not content to say only this; but he also declared, “All flesh shall see the salvation of God.” They notice God when He says in Genesis, “My Spirit shall not remain among these men, because they are flesh;” but then He is also heard saying by Joel, “I will pour out of my Spirit upon all flesh.” Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. …

13. The licentiousness of the tongue is a great snare, and needs a strong bridle. Therefore also some one saith. “His own lips are a powerful snare to a man, and he is snared by the words of his own mouth.” Above all the other members, then, let us control this; let us bridle it; and let us expel from the mouth railings, and contumelies, and foul and slanderous language, and the evil habit of oaths. For again our discourse hath brought us to the same exhortation. But I had arranged with your charity, yesterday, that I would say no more concerning this precept, forasmuch as enough has been said upon it on all the foregoing days. But what is to become of me? I cannot bear to desist from this counsel, until I see that ye have put it in practice; since Paul also, when he saith to the Galatians, “Henceforth let no man trouble me,” appears again to have met and addressed them. …

In order then that we also may extinguish all the furnace of disordered pleasure here, and so escape the hell that is there, let these each day be our counsels, our cares, and our practice, drawing towards us the favor of God, both by our full purpose concerning good works, and by our frequent prayers. For thus even those things which appear insupportable now, will be most easy, and light, and lovely. Because, so long as we are in our passions, we think virtue rugged and morose and arduous, vice desirable and most pleasing; but if we would stand off from these but a little, then both vice will appear abominable and unsightly, and virtue easy, mild, and much to be desired. And this you may learn plainly from those who have done well. …

Not the being afflicted is an evil; the evil is, to sin. This is the sore affliction, however we may pass our days in luxury: not to speak of the life to come, it is so even in this life present. Think how our conscience is stung with remorse, and whether this is not worse than any kind of torture! I should like to put the question searchingly to those who live in evil ways ( ἐν κακοἵς ), whether they never come to reflect upon their own sins, whether they do not tremble, and are in fear and anguish, whether they do not think those blessed who live in abstinence, them of the mountains, them of the strict rule? ( τοὺς ἐν πολλῇ φιλοσοφί& 139· .) Dost thou wish to find rest in the life to come? Suffer affliction in this life for Christ’s sake: there is nothing equal to this rest. The Apostles rejoiced when scourged. Paul gives this exhortation, saying, “Rejoice in the Lord.” ( Philip. iv. …

(Recapitulation.) “And when they heard,” ( ch. xvii. 32 ) what great and lofty doctrines, they did not even attend, but jeered at the Resurrection! “For the natural man,” it saith, “receiveth not the things of the Spirit.” ( 1 Cor. ii. 14 .) “And so,” it says, “Paul went forth.” ( v. 33 .) How? Having persuaded some; derided by others. “But certain men,” it says, “clave unto him, and believed, among whom was also Dionysius the Areopagite and some others.” ( v. 34 .) “And after these things,” etc. “And having found a certain Jew by name Aquila, of Pontus by birth, lately come from Italy, because that Claudius had ordered all Jews to depart from Rome, he came to them, and because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers.” ( ch.xviii. 1-3 .) Being of Pontus, this Aquila * * * . …

Who is there then to pray over us, since Paul hath departed? These who are the imitators of Paul. Only let us yield ourselves worthy of such intercession ( συνηγορίας ), that it may not be that we hear Paul’s voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. …

The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one’s disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, “Blessed art thou, Simon Barjona,” ( Matt. xvi. 17 .) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, “Get thee behind Me, Satan: thou art a stumbling block unto Me.” ( Matt. xvi. 23 .) Again, on another occasion, “Are ye also even yet without understanding?” ( Matt. xv. …

Ver. 17 . “From henceforth let no man trouble me.”

Ver. 17 . “For I bear branded on my body the marks of Jesus.” He says not, “I have,” but, “I bear,” like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? “More clearly by those wounds than by any argument, than by any language, do I vindicate myself,” says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought ye, he says, to judge of me. …

I deem it more desirable to suffer evil for Christ’s sake, than to receive honor at Christ’s hands. This is transcendent honor, this is glory that surpasseth all things. If He Himself who became a servant for my sake, and “emptied” ( Philip. ii. 7 .) His glory, yet thought not Himself so truly in glory, as when He was crucified for my sake, what ought not I to endure? For hear His own words: “Father, glorify Thou Me.” ( John xvii. 1 .) What is this thou art saying? Thou art being led to the cross with thieves and plunderers of graves, thou endurest the death of the accursed; Thou art about to be spit upon and buffeted; and callest Thou this glory? Yes, He saith, for I suffer these things for My beloved ones, and I count them altogether glory. …

Moral. Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; “I bear branded on my body,” saith he, “the marks of Jesus,” ( Gal. vi. 17 .) as though they were some great trophy. And again, “For because of the hope of Israel,” saith he, “I am bound with this chain.” ( Acts xxviii. 20 .) And again, “For which I am an ambassador in chains.” ( Eph. vi. 20 .) What is this? Art thou not ashamed, art thou not afraid going about the world as a prisoner? Dost thou not fear lest any one should charge thy God with weakness? lest any one should on this account refuse to come near thee and to join the fold? No, saith he, not such are my bonds. They can shine brightly even in kings’ palaces. …