歌羅西書講道集 第 12 章

Walk in wisdom toward them that are without, redeeming the time.

Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer each one.

What Christ said to the disciples, this also Paul now exhorts.

And what did Christ say? 'Behold, I send you forth as sheep in the midst of wolves.'

'Be therefore wise as serpents, and harmless as doves.'

That is, be guarded, giving them no handle against you.

For on this account he adds, 'Toward them that are without,' that we may learn that toward our own members we need not so much caution as toward those without.

For where there are brethren, there are also many pardonings and acts of love.

There ought indeed to be caution here also, but far more without;

for it is not the same thing to be among enemies and foes, and among friends.

Then, since he had frightened them, see how again he encourages them.

'Redeeming the time,' he says;

that is, the present time is short.

not wishing them to be shifty, nor hypocrites;

for this is not of wisdom, but of folly;

but what then? In the things wherein they do you no hurt, he says, give them no handle;

which also, writing to the Romans, he says:

'Render to all their dues: tribute to whom tribute is due;'

'Let your warfare be for the sake of the preaching alone,' he says;

let this warfare take no other beginning.

For if they should come to hate us for other reasons too, there will be no reward for us, and they themselves will become worse, and will seem to bring just charges against us;

as, for instance, if we do not pay the taxes, if we do not render the honors that are due, if we are not lowly.

Do you not see Paul, where the preaching was in no way hurt, how he is yielding? Hear him then saying to Agrippa:

'I think myself happy, king Agrippa, because I shall answer for myself this day before you, especially as you are expert in all customs and questions which are among the Jews.'

But if he had thought it necessary to insult the ruler, he would have overturned everything.

And hear too concerning those with the blessed Peter, how meekly they answer the Jews, saying:

'We ought to obey God rather than men.'

And yet, being men who had despaired of their own life, they were able both to insult and to do anything whatsoever;

but for this reason they despaired of their life, not that they might indulge vainglory (for this belongs to vainglory), but that they might preach, and that they might utter all things with boldness;

but that other course belongs to excess.

'Let your speech be always with grace, seasoned with salt;'

that is, let the graciousness not fall away into indifference.

For it is possible both to be gracious, and possible to do this with the becoming decorum.

'That you may know how you ought to answer each one.'

So that one must not converse with all in the same way, I mean with Greeks and with brethren.

since this belongs to the utmost folly.

'All my affairs shall Tychicus make known unto you, the beloved brother, and faithful minister, and fellow-servant in the Lord.'

How is it that he does not put everything into the letters, but only the necessary and pressing matters? First, because he did not wish to extend them to great length;

and secondly, also making the one who was setting out more respected, that he might have something to relate;

thirdly, showing how he is disposed toward him;

for otherwise he would not have entrusted these things to him.

Then, there were things which ought not to be disclosed by letters.

'The beloved,' he says, 'brother.'

If beloved, he knows all things, and nothing did he hide from him.

'And a faithful minister and fellow-servant in the Lord.'

If faithful, he will lie in nothing;

if a fellow-servant, he has shared in the trials.

And so from every side he gathered together for him what would win their confidence.

'Whom I have sent to you for this very purpose.'

Here he shows his great love, seeing that it was for this reason that he sent him, and that this was the cause of his journey abroad;

which is also what he said in writing to the Thessalonians:

'Wherefore, when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timothy our brother.'

And to the Ephesians also he sends this same man, and for the same reason;

'That he might know,' he says, 'your affairs, and might comfort your hearts.'

Not that you might learn my affairs, but that I might learn yours;

thus nowhere does he put his own interest first.

He shows that they too were amid trials by saying:

'That he might comfort your hearts.'

'With Onesimus, the faithful and beloved brother, who is one of you.'

'They shall make known to you all things that are done here.'

This is that Onesimus concerning whom, in writing to Philemon, he said:

'Whom I would have retained with me, that in your stead he might minister to me in the bonds of the Gospel;

but without your consent I would do nothing.'

And he adds too a word of praise for the city, that they might even take pride in it, and not merely not be ashamed.

'They shall make known to you all things that are done here.'

'Aristarchus my fellow-prisoner salutes you.'

There is no praise greater than this.

This is he who was brought up with him from Jerusalem.

He called this man greater than the prophets;

for they indeed called themselves strangers and sojourners,

but this one he calls even a captive.

For just like a captive, so was he led about and carried off, and lay exposed to all for ill-treatment, or rather even worse than they.

For as to captives, once the enemy have taken them, they thenceforth treat them with much care, inasmuch as they look after them as their own possessions;

but this man all men led about and carried off as though he were a foe and an enemy, flaying, scourging, insulting, slandering him.

This too was a consolation to those brethren;

for whenever the teacher himself is in such straits, the disciples are the more encouraged.

'And Mark, the cousin of Barnabas.'

This man too he commended for the present from his kinship;

for Barnabas was a great man.

'If he come to you, receive him.' Why so? Did they not receive him even apart from this? Yes;

'but I wish it done with much diligence,' he says;

and this too shows the man to be great.

Whence they received the commandments, he does not say.

'And Jesus, who is called Justus.'

Then he renders to all a common word of praise, after stating what was peculiar to each;

'these only are my fellow-workers unto the kingdom of God, who have been a comfort to me.'

Since he had said 'fellow-prisoner,' lest he should cast down the souls of his hearers, see how he sets this down and rouses them up;

'Fellow-workers,' he says, 'unto the kingdom of God.'

So that, being partakers of the trials, they are also partakers of the kingdom.

'Who have been a comfort to me.'

He shows them to be great men, seeing that they became a comfort to Paul.

But let us consider Paul's discernment.

'Walk,' he says, 'in wisdom toward them that are without, redeeming the time.'

That is: The time is not yours, but theirs;

do not therefore seek to lord it, but redeem the time.

And he did not say simply, 'Buy,' but 'Buy up' (redeem), signifying that: By disposing yourselves thus, you make it your own in another way.

For it is the mark of exceeding folly to devise pretexts for wars and enmities.

For besides enduring superfluous dangers that bring no gain, there arises yet another harm—namely, that the Greeks do not draw near to us.

For when you are among the brethren, you are with reason confident;

Do you see how everywhere he means by 'those without' the Greeks? For this reason too, in writing to Timothy, he said:

'He must also have a good report from them that are without;'

and again, 'For what have I to do to judge them also that are without? Walk,' he says, 'in wisdom toward them that are without.'

For they are 'without,' even though they dwell in the same world as we, being outside the kingdom and outside the Father's little house.

At the same time he also comforts them by calling those others 'without';

which is what he said above, that 'Your life is hid with Christ in God.'

Then, he says, seek glory, then honours, then all the other things;

but now do not, rather yield these to those others.

Then, lest you should suppose that he is speaking of money, he adds:

'Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer every one.'

That it may not be full of hypocrisy, he says;

for that is not grace, nor is it seasoned with salt.

For instance, if it be needful to pay court without danger, do not decline it;

if there be occasion to converse graciously, do not think the matter to be flattery;

do all that pertains to honour, without harm to godliness.

Do you not see how Daniel paid court to an impious man? Do you not see the three children, how with wisdom they bore themselves toward the king, showing both courage and boldness, yet nothing insolent or offensive? For that would no longer be boldness, but vainglory.

'That you may know,' he says, 'how you ought to answer every one.'

For one must answer the ruler in one way, and the ruled in another.

One must deal one way with the rich man, another way with the poor man.

Why so? Because the souls of the rich and of those in authority happen to be weaker, more inflamed, more prone to dissolution;

so that there one must be more condescending and accommodating;

the souls of the poor and of those who are subject are sturdier and more sensible;

so that here one must use greater frankness of speech, looking to one thing alone, edification.

Not that, because the one is rich and the other poor, the one should be honored more and the other less;

but rather, on account of his weakness let the one be supported and borne up, while the other is not treated in the same way;

for instance, when there is no cause for it, do not call the pagan Greek 'defiled,' nor be insolent toward him;

but if you are questioned about his doctrine, answer that it is defiled and impious;

yet when no one is questioning or compelling you to speak, it is not fitting simply to incur hatred.

For what necessity is there to manufacture needless enmities? Again, if you are instructing someone in the faith, speak on the basis of an assumed premise;

If the word be seasoned with salt, then even if it fall upon a dissolute soul, it will brace up what is slack;

and if it fall upon a rough soul, it will smooth out its hardness.

Being gracious, let him be neither burdensome nor, on the other hand, frivolous, but let him have both a certain astringency and that which brings pleasure.

For if he be too astringent beyond measure, he does more harm than good;

but if he jest beyond measure, he grieves rather than benefits;

so that in all things there must be due measure.

Neither be downcast and gloomy;

for that is contemptible and cheapened. Rather, taking the virtue of each and shunning the vice, as the bee takes from the one its brightness and from the other its dignity.

For if a physician does not treat all bodies alike, much more must a teacher not treat all souls alike.

And indeed bodies would more readily bear unsuitable remedies than a soul would bear an unsuitable word;

for instance, a pagan Greek approaches you and becomes your friend; say nothing to him about this matter until he has become truly a friend.

For observe how Paul too, when he arrived at Athens, discoursed with them.

He did not say, 'O you defiled and utterly abominable men';

but what? 'Men of Athens, in all things I perceive that you are exceedingly religious.'

Again, when it was necessary to rebuke sharply, he did not shrink from it;

but with great vehemence he said to Elymas:

'O full of all deceit and all villainy, you son of the devil, you enemy of all righteousness!'

For just as to have rebuked those men would have been folly, so not to have rebuked this one would have been weakness.

Again, were you brought before a ruler on account of some matter? Render the honors that are due.

'They shall make known to you,' he says, 'all things here.'

Why did I not come myself? he says. And what is meant by 'They shall make known to you all things here'? That is, my bonds and all the other things that detain me.

I, then, who pray to see them, who even send others in my stead, would not myself have been absent, had not some great necessity held me back.

And yet this was not the language of men making an accusation.

And yet it was very much the language of men making an accusation.

For to learn that he had fallen into trials and had borne them nobly—this was a thing that confirmed the matter and set upright their souls.

'With Onesimus,' he says, 'the beloved and faithful brother.'

Paul calls the slave 'brother';

seeing that he even names himself a slave of the faithful.

Let us all cast down our conceit, let us trample underfoot our arrogance.

Paul names himself a slave—he who is worth the whole world and countless heavens—and do you think great things of yourself? He who leads and carries all as he wills, who holds the first place in the kingdom of heaven, who is crowned, who ascended to the third heaven, calls his slaves brothers and fellow slaves.

Where is the madness? Where is the arrogance? So trustworthy had Onesimus become, that such matters could be entrusted to him.

'And Mark,' he says, 'the cousin of Barnabas, concerning whom you received commandments';

perhaps they had received commandments from Barnabas.

He puts down the puffed-up pride of the Jews;

he lifts up these men's souls, because few indeed were of the circumcision, but the greater number of the Gentiles.

'Who have been,' he says, 'a comfort to me.'

He shows himself to be amid great trials.

when we comfort the saints both by our presence and by our word and by our constant attendance, when we suffer hardship together with them (for he says, 'the prisoners, as though bound with them');

when we make their sufferings our own, then we shall also share in their crowns.

Were you not dragged into the stadium? Did you not descend into the contest? One man stripped for the fight, another wrestles.

But if you will, you too shall have a share;

anoint that man, become his admirer and zealous supporter, cry aloud to him from outside, rouse him up,

restore his strength, revive his soul.

It follows that these same things should be done in the case of all others.

For Paul had no need, but it was to lift up those men that he said these things.

You, therefore, in the case of all others, silence those who wish to disparage, provide him with admirers, receive him as he goes forth with much attentive care;

thus you will share in the crowns, thus in the glory;

and even if you do nothing else, but only rejoice over what has been accomplished, in this way too you have shared no ordinary share;

for you have brought love, the sum and crown of all good things.

For if those who weep are thought to share in the mourning, and confer great favor upon the mourners, and take away much of the pain, much more do those who rejoice make the joy greater.

For how great an evil it is not to have those who share one's grief, hear the Prophet saying:

'And I waited for one to grieve with me, but there was none.'

For this reason Paul also says:

'Rejoice with them that rejoice, and weep with them that weep.'

if you see your brother in good repute, do not say, 'His is the good repute; on what account should I rejoice?' These are not the words of a brother, but of an enemy.

If you will, it is not his but yours;

you are able to make it greater, if you be not downcast but glad, if you become cheerful and bright.

And that the matter is indeed so is plain from this:

Those who envy do not envy only those who are in good repute, but also those who rejoice at their good repute.

Thus they know that these men too are held in high esteem, and that these are indeed the ones who are honored.

For the one man blushes deeply when he is praised;

but this other man preens himself with much pleasure.

Do you not see in the case of athletes how one is crowned and another is not crowned? And the pain and the joy belong to those who love them and to those who hate them.

Those men leap for joy, those men dance about.

See how great a thing it is not to envy;

another's is the toil, and yours is the pleasure;

another wears the crown, and you dance about, you preen yourself.

Tell me, another has won the victory; why do you leap for joy? But those others too know well that what has happened is shared in common.

For this reason those who envy do not find fault with this man, but they attempt to overthrow his victory;

and you hear them saying words such as these:

'I wiped you out,' and, 'I threw you down;'

and yet the deed belongs to another, but the praise is yours.

But if in outward things it is so great a good not to envy, but to make another's good things one's own, much more so in the victory over the devil;

for then he rages more fiercely against us, plainly because we rejoice the more.

And indeed, foul as he is, he knows exactly that this joy is a great one.

Do you wish to grieve him? Be glad and rejoice.

Do you wish to gladden him? Be downcast;

you lighten the grief that has come upon him from your brother's victory by means of your own despondency;

you take your stand with him, having been cut off from your brother;

you do a greater evil than he does.

For it is not the same thing to do the deeds of enemies while being an enemy, and, while being a friend, to take one's stand with the enemies;

this latter man is more abominable than the enemies.

If your brother has won esteem, whether by speaking, or by making a display, or by succeeding, become a partaker of his good esteem; show that he is a member of your own body.

'And how?' he says; 'for I do not win esteem.'

Never utter this word;

Indeed, if you who say these things were standing near me, I would have laid my hand upon your lips, lest at any time the enemy should hear.

Often we hold enmities against one another, and we do not display them to our enemies;

yet you display yours to the devil.

Do not say this, do not even think it;

the glory passes over into the whole body.

'What then,' he says, 'that those outside are not so disposed?' Because you are the cause;

when they see you estranging his pleasure from yourself, they too become estranged;

but when they see you making it your own, they do not dare;

rather you too are equally resplendent.

You did not win esteem by speaking, but you won esteem by rejoicing together with him, more greatly than he did.

For if love is a great thing and the sum of all, you have received the crown that comes from it;

he received the one from oratory, but you the one from love.

He displayed the power of words, but you through your deeds cast down envy, you trampled upon malice.

So that with good reason you would be crowned rather than he;

you not only trampled upon malice, but you have also accomplished something else.

He has only one crown, but you have two, and the two more resplendent than the one.

What sort are these? One which you took up against envy, and a second which you bound about yourself out of love.

For rejoicing together is a proof not only of being pure from envy, but also of having love firmly rooted.

For that man is often troubled also by some human passion, such as vainglory;

but you are pure from every passion;

for surely it is not out of vainglory that you rejoice over another's good things.

Has that man set the church aright, tell me? Has he increased the congregation? Praise him again;

you have the crowns doubled;

you cast down envy, you bound love about yourself.

Do you wish to hear of a third crown as well? This one, men below applaud; but you, the angels above.

For it is not the same thing to display eloquence, and to master the passions.

This praise is temporary, that one eternal;

this comes from men, that from God;

this man is seen to be crowned, but you are crowned in secret, where your Father sees.

If it were possible, after separating it from the body, to see each person's soul, I would show you this man's more venerable than that man's, shining forth the more.

Let us trample upon the stings of malice; from this we benefit ourselves, beloved, and we ourselves shall bind about us the crown.

He who envies fights against God, not against that man;

for when he sees a man possessing grace, and is pained, and wishes the Church to be pulled down, he fights not against that man, but against God.

For tell me, if someone were adorning a king's daughter, and won esteem by adorning her and making her comely, but another wished to disgrace her and to make her unable to be adorned, against whom would he be plotting—against this adorner, or against her and her father? So also now you who envy: in fighting against the Church, you make war upon God.

For since the benefit of the Church is bound up together with the good esteem of the brother, of necessity, when the former is dissolved, that also is dissolved;

so that in this respect you do a satanic deed, plotting against the body of Christ.

Against this man who has done no wrong you are pained;

but much more against Christ.

How has He wronged you, that you do not permit His body to be adorned with beauty? that you do not permit the bride to be arrayed? But consider with me the punishment, how great it is;

You gladden your own enemies, and that very man who wins esteem, whom you wish to grieve by envying, you rather gladden him, you rather show that he has won esteem by being envied;

for you would not have envied him; you rather show that you are being punished.

I am ashamed, therefore, to be exhorting from these considerations;

nevertheless, since we are so weakly disposed, let us, being instructed even from these things, be rid of this destructive passion.

Are you pained that he has won esteem? Why then do you exalt his esteem by envying? Do you wish to punish him? Why then do you show that you are pained? Why do you exact punishment from yourself in front of this man whom you wish not to win esteem? The pleasure, then, will be double for him, and the punishment for you—not only because you show him to be great, but because you also engender in him another pleasure by punishing yourself.

And again, over the very things at which you grieve, he takes delight, while you envy him.

See how we inflict grievous wounds upon ourselves, and yet do not perceive it.

And yet, why is he an enemy? What wrong has he done? Nevertheless we make our enemy more illustrious, and by this we punish ourselves the more.

Again we take vengeance upon ourselves, if we perceive that he has come to know it.

For perhaps he takes no delight in it;

yet we, supposing that he delights in it, again on this account grieve.

Why do you inflict wounds upon yourself? Let us ponder these things, beloved—the twofold crowns of those who do not envy, the praises from men and those from God, and the evils that come from malice;

thus shall we be able to quench the wild beast, to be well-approved before God, and to obtain the same rewards as those who are approved.

And even if we do not obtain them, we shall not obtain them for our profit's sake;

yet even so, having lived to the glory of God, we shall be able to obtain the good things promised to those who love Him, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, and honor, now and ever, and unto the ages of ages.