歌羅西書講道集 第 5 章

'The mystery which has been hidden from the ages and from the generations, but now has been made manifest to His saints, to whom God willed to 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 proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.'

Having told of the things we obtained, and having shown God's loving-kindness and the honor shown us by the greatness of what was given, he again introduces another heightening—that not even before us did anyone learn it;

which he also does in the Epistle to the Ephesians, saying:

Neither angels, nor principalities, nor any other created power, but only the Son of God knew it.

Therefore he did not simply say 'hidden,' but 'hidden away';

and that, even if it has now come to pass, yet it is ancient, and from above God willed these things, and thus had He fashioned it beforehand;

'From the ages,' he says, 'from the beginning.'

And fittingly does he call it a mystery, which no one knew except God.

And where was it hidden? In Christ;

just as he says in the Epistle to the Ephesians;

or as when the prophet says, 'From everlasting and to everlasting You are.'

'But now,' he says, 'it has been made manifest to His saints.'

So that the whole is of God's dispensation.

'But now,' he says, 'it has been made manifest.'

He did not say 'It came to be,' but 'It was made manifest to His saints.'

So that even now it is still hidden, if indeed it was made manifest to the saints alone.

Let not those men, then, deceive you;

for they do not know why to those alone. 'To whom He willed,' he says.

See how everywhere he stops the mouth of their questionings.

'To whom God willed,' he says, 'to make it known.'

And His willing is not without reason.

But he said this rather to make them accountable to grace, than to leave them to think highly of themselves over any achievement.

'What is the riches of the glory of this mystery among the Gentiles.'

He spoke solemnly, and added weight, out of deep feeling seeking heightening upon heightening.

For this too belongs to heightening—to speak indefinitely: 'The riches of the glory of this mystery among the Gentiles.'

For it is chiefly among the Gentiles that it is displayed, as he also says elsewhere, 'And that the Gentiles might glorify God for His mercy;'

and it is displayed also among others, but far more among these is the great glory of the mystery.

For to lead men more senseless than stones all at once into the dignity of angels, simply through bare words and faith alone, without any toil, is truly the glory and riches of the mystery;

as if one were to take a dog wasted with hunger and mange, foul and ill-favored, unable even to move but lying flung aside, and suddenly should make it even a man, and set it upon the royal throne.

They worshiped stones and the earth;

they learned that they are better than heaven and the sun, and that the whole world serves them;

they were captives and prisoners of the devil;

all at once they came to be above his head, and gave commands to him, and scourged him;

being worshipers and slaves of demons, they became the body of the Master of the angels and of the archangels;

not even knowing what God is, they suddenly became also [His].

Do you wish to see the countless steps which they leaped over? First they had to learn that the stones are not gods;

second, that not only are they not gods, but they are even less than men;

fifth, that they brought the extremes together into one—that not only stones, but neither earth, nor animals, nor plants, nor man, nor heaven [are to be worshiped];

or again from above: that neither stones, nor animals, nor plants, nor elements, nor the things above, nor the things below, nor man, nor demons, nor angels, nor archangels, nor any other of those powers above ought to be worshiped by human nature.

As if drawn up from some deep abyss, they had to learn that the Master of all is this God, that Him alone must one worship, that the wondrous way of life is good, that the present death is not death, that this life is not life, that the body rises again, that it becomes incorruptible, that it ascends into the heavens, that it attains immortality, that it stands with the angels, that it is translated.

But this one, who was down there below, having leaped over all these things, He set on high upon the throne, making him who was beneath the stones more lordly than the angels and archangels and thrones and dominions.

Truly he spoke well: 'What is the riches of the glory of this mystery.'

As if one were suddenly to make some fool into a philosopher;

Or rather, whatever anyone might say, he will say nothing at all.

For indeed the words of Paul too are boundless.

'What,' he says, 'is the riches of the glory of this mystery among the Gentiles, which is Christ in you.'

Again, one had to learn that He who is above all, and the Ruler of angels, and He who holds sway over all the other Powers, came down below, and became man, and suffered countless things, and rose again, and was taken up.

All these things were of the mystery, and he sets it forth with an encomium, saying, 'Which is Christ in you.'

But if He is in you, why do you seek angels as teachers? Of this mystery.

For there is also another mystery.

But this is truly a mystery, which no one knows, which is wonderful, which is beyond common expectation, which was hidden.

'Which is Christ in you,' he says, 'the hope of glory, whom we proclaim,' bringing Him down from above.

Teaching and admonishing, not in a commanding manner nor with compulsion.

For this too belongs to God's love for mankind—that men are not brought near in a tyrannical way.

Since the word 'Teaching' was a lofty thing, he added 'Admonishing,' which belongs more to a father than to a teacher.

'Whom we,' he says, 'proclaim, admonishing every man and teaching every man in all wisdom.'

That is, with all wisdom and understanding, or speaking all things in wisdom.

For to be able to learn such things is not for ordinary men.

'That we may present every man perfect in Christ Jesus.'

What do you say? 'Every man'? 'Yes,' he says, 'this is what we strive for.'

For what then? Even if this does not come about, the blessed Paul was earnest to make them perfect.

So this is perfection, but that other state is imperfect.

So that even if one does not possess all wisdom, he is imperfect.

Not in the Law, nor in the angels.

In Christ, that is, in the knowledge of Christ.

He who knows what Christ has done will have higher thoughts than the angels.

'For which I also labour, striving.'

'I am not simply earnest,' he says, 'nor in a casual way, but I labour, striving,' with much diligence—that is, with much watchfulness.

If I am so watchful for your good things, much more ought you to be.

Then again, showing that it is divine, he says, 'According to His working, which works in me mightily.'

He shows that this is God's work.

'He therefore who makes me strong for this, clearly wills this.'

Wherefore also at the beginning he says, 'By the will of God.'

So that he has set it down not only in modesty, but also as confirming it by his deed, and by his striving.

Having said this, he shows that many are contending against him.

'For I would have you know what a great conflict I have for you, and for those in Laodicea.'

Then, lest this should seem to be due to their own weakness, he joined others with them, and did not yet condemn them.

'And as many as have not seen my face in the flesh.'

He divinely shows here that he saw them continually in spirit.

And he bears witness to them of great love.

'That their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, unto the knowledge of the mystery of God the Father and of Christ.'

'In whom are hidden all the treasures of wisdom and knowledge.'

By now, then, he is hastening and in travail to plunge into the doctrine, neither accusing them nor releasing them from the accusation.

That what may come about? 'That we may be knit together.'

That they may stand firm in the faith.

But he does not put it so; rather, he cuts short the matter of accusation.

That is, that they may be united in love, neither by compulsion nor by force.

For, as I said, he is not burdensome, always yielding to them, and for this reason he says:

I contend, because I desire it to be with love, and that willingly.

For I do not simply wish the gathering together to come about, nor merely with the mouth, but that their hearts may 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 concerning all things.

And by 'full assurance' he meant that which comes through faith.

For there is also a full assurance that comes through reasonings, but that one is worth nothing.

'I know,' he says, 'that you believe, but I wish you to be fully assured—not only in riches, but unto all the riches, that you may be fully assured in all things and intensely.'

And observe the understanding of this blessed man.

He did not say, 'You do wrong, in that you are not fully assured,' and accuse them;

but rather, 'You do not know how earnestly I strive that you may be fully assured with understanding, and not merely in a casual way.'

For since he had spoken of faith, 'Do not think,' he says, 'that I spoke of it simply and to no profit, but with understanding, with love.'

'Unto the knowledge of the mystery of God the Father, and of Christ.'

So that this is the mystery of God—to be brought near through the Son.

'And of Christ, in whom are hidden all the treasures of wisdom and knowledge.'

But if they are in Him, then it was wisely that He came even now.

For what reason then do certain of the foolish bring accusations? See how he converses with the simpler ones:

'In whom are all the treasures.'

For do not suppose that you already possess the whole;

they are hidden even from the angels, not from you only;

so that one must ask all things from Him;

He Himself gives wisdom and knowledge.

Now by saying 'Treasures,' he shows their abundance;

by 'All,' that not even the least is lacking;

and by 'Hidden,' that He alone knows them.

'And this I say, lest anyone should beguile you with persuasive words.'

Do you see that it was for this reason, he says, that I spoke these things—namely, that you should not seek from men?

'Lest any man beguile you,' he says, 'with persuasive speech.'

For what, if he speaks persuasively? 'For though I am absent in the flesh, yet am I with you in the spirit.'

The consistent thing would have been to say this:

'For though I am absent in the flesh, nevertheless I know the deceivers.'

But now he has ended in praise.

'Joying and beholding your order, and the steadfastness of your faith in Christ.'

'Your order,' that is, your good order, he says.

'And the steadfastness of your faith in Christ.'

These words are rather matter for praise.

And he did not say 'your faith,' but 'the steadfastness,' as though addressing soldiers standing in good order and firmly.

That which is firm no deceit, no temptation can shake.

'Not only,' he says, 'have you not fallen, but no one has even confounded your order.'

He set himself over them, that they might fear him as if present;

for thus is order preserved.

From the word 'steadfastness' comes the notion of compactness;

for a firm structure comes to be in this way—when, having gathered many things together, you cement them densely and inseparably;

then it becomes a solid mass, as in the case of a wall.

For those who stand by themselves, when one cements and joins them together accurately, he makes firm.

And faith likewise does the same, when it does not permit reasonings to enter in.

For just as reasonings divide and shake, so faith makes firm and causes to be fixed fast.

For since God has bestowed on us benefits greater than human reasoning can comprehend, with good cause did he bring in faith.

For it is not possible for one who demands reasonings to be steadfast.

For behold, see how all our venerable truths are void of reasonings, and hold fast to faith alone.

God is nowhere, and yet is everywhere.

What is more irrational than this? Each point by itself is full of perplexity.

For assuredly he is not in a place, nor is there any place in which he is.

He came not into being, he did not make himself, he did not begin to be.

What reasoning will admit these things, unless there be faith? Or does it not seem to be a matter for mockery, and rather to be an enigma without solution? Thus, then, is his being without beginning, unbegotten, uncircumscribed, and infinite—so baffling to comprehend;

but let us consider his incorporeality, whether we can ever examine it by reasoning.

What is 'incorporeal'? A bare word only;

for the mind has received nothing, nor has it impressed any form upon itself;

for even if it should form an image, it comes to nature, and to the properties that produce a body.

So that the mouth indeed speaks, but the understanding does not know what it says, except this one thing only—that it is not a body.

And why do I speak of God? For even in the case of the soul, what is its incorporeality—the soul that has come into being, that is enclosed, that is circumscribed? Tell me, show me.

Is it air? But air is a body, even if not dense; and it is clear from many considerations that it is a rarefied body.

Or fire? But fire is a body; and it is an activity.

Why so? Because it pervades everywhere.

But if this itself is a body, then the incorporeal is in a place;

and that which is circumscribed is in a figure, and figures come from lines, and lines belong to bodies.

Again, what notion have we of that which is without figure? It has no shape, no form, no impress.

Do you see how the understanding grows dizzy? Again, that Nature is incapable of admitting evils;

but he is also good of his own will.

Again, was he brought into being willingly, or unwillingly? But neither can this be said.

Again, does he circumscribe the world, or not? For if he does not circumscribe it, he himself is circumscribed;

but if he circumscribes it, he is infinite in his nature.

Again, does he circumscribe himself? But if he circumscribes himself, then he is not without beginning to himself, but only to us;

everywhere we must grant the opposite.

Do you see how great is the darkness, and that everywhere faith is needed? This is that which is firm.

But, if you please, let us come to matters lesser than these.

That Essence has activity.

And what is activity in his case? Is it some kind of motion? Then he is not unchangeable;

for that which is moved is not unchangeable;

for it is moved out of a state of rest.

But nevertheless he is in motion, and never stands still.

But what kind of motion, tell me? For with us there are seven kinds: downward, upward, inward, outward, to the right, to the left, and in a circle;

or, if not this, then growth, diminution, coming-to-be, perishing, alteration.

But he is moved by none of these; rather, is he moved with such motion as the mind is moved? But not even this;

for the mind is moved in many ways, and often disorderly.

Is to will the same as to act? But he wills all men to be good and to be saved;

why then does it not come to pass? But is willing one thing, and acting another? Then willing does not suffice for action;

how then does the Scripture say, 'Whatsoever he willed, that he did'? And again, the leper says to Christ:

'If you will, you can cleanse me'? Shall I mention yet another? How did the things that are come into being out of things that are not? How are they dissolved into nothing? What is above the heaven? And again, what is above that? And above that, what? And after that, what? And this goes on to infinity.

What is below the earth? The sea;

and after this, what? And again after that, what? But to the right, to the left—is there not the same perplexity? (4)

Would you have me bring the argument to bear upon things visible? Upon things that have already come to pass? Tell me, how did the sea-monster keep Jonah in its belly

and he was not destroyed? Is it not an irrational creature? Does it not simply move? How did it spare the righteous man? How did the heat not suffocate him? How did it not cause him to putrefy? For if merely to be in the deep is perplexing, to be also within its bowels and in that heat is far more perplexing still.

For how did he breathe the air there? How did the breathing suffice for two living creatures? And how did it vomit him forth unharmed? And how did he even utter speech? And how was he in himself, and prayed? Are not these things incredible? If we examine them by reasoning, they are incredible;

but if by faith, then wholly credible.

Shall I mention something even beyond this? The grain of wheat corrupts in the bosom of the earth, and rises again.

Behold the wonders, opposite yet each surpassing the other:

wondrous that the body did not decay, and wondrous that, having decayed, it should rise again.

Where are those who disbelieve the resurrection and say, 'How is this bone joined to that one?' and who bring in such fabulous objections? Tell me, how did Elijah go up in a chariot of fire? Fire is wont to burn, not to bear aloft.

How does he live so long a time? In what place is he? Why did this come to pass? And where was Enoch translated? Does he enjoy such food as we do? And what hinders him from being here? But he does not partake of it;

and why was he translated? Behold how God trains us little by little.

This trained us to accept the taking up of Elijah.

Again, He shut Noah up in the ark;

this trained us to accept the enclosing of the prophet within the whale.

Thus even the ancient things had need of forerunners and types.

For just as on a ladder the first step leads on to the second, and from the first it is not possible to come to the fourth, but this step to that one, so that the one becomes a way to the other;

nor before the first is it possible to come to the second;

and you will see this in the ladder that Jacob beheld.

Above, it says, the Lord was established, and below the angels ascended and descended.

It was prophesied that the Father has a Son;

From whence would you have me show His signs, from above downward, or from below upward? It was necessary that it be known that He begets without passion;

for this reason a barren woman first gave birth.

Or rather, let us carry the argument higher up;

it was necessary to be believed that He is from Him;

what then? This comes to pass, dimly indeed, inasmuch as it is in type and shadow, yet it comes to pass;

and as it advances it becomes somehow clearer.

From man alone came woman, and he remained whole and entire.

Again, of the conception from the Virgin there had to be some token.

A barren woman gives birth, not once, but a second and a third time and often.

So then the barren woman is a type of the birth from the Virgin;

and this leads the mind onward to faith.

Again, this became a type of the fact that God alone is able to beget.

For if man, being the more principal, gives birth even without woman, much more is one begotten from the more principal One.

There is also another birth that is a type of the truth, namely our own birth from the Spirit.

Of this again the barren woman is a type, in that it is not from bloods;

the one, then, shows its freedom from passion, the other that it can be begotten from One alone.

Christ is above, ruling over all things;

this comes to pass on earth in the case of man.

For 'Let us make man,' He says, 'according to our image and likeness,' and man is set over the rule of all the irrational creatures.

Thus He trained you, not by words, but by deeds.

Paradise made plain the pre-eminence of man's nature, and that man is the best of all creatures.

Christ was about to rise again;

behold now how many tokens there are of such a thing:

Enoch, Elijah, Jonah, the events in the furnace, the baptism prefigured in Noah, the seeds, the plants, our own birth, and the birth of all the animals.

For since in this matter everything was at stake, this above all others had many types.

That all things are not without providence, one may infer from the things among us;

for nothing remains without providence, but even herds and all other things have need of a ruler.

And that all things did not come to be of themselves, Gehenna shows;

and the flood in the days of Noah showed it, and the fire, and the drowning of the Egyptians, and the events in the wilderness.

Baptism too had to have many things go before it;

and there came to pass all that was in water, and countless other things, such as the things in the Old Testament, the things at the pool, the cleansing of the man who was not whole, the flood itself, and the baptism of John.

It had to be believed that God gives up His own Son;

a man did this beforehand.

Who is this? Abraham the patriarch.

Of all these things, then, if we are willing, we shall find types, if we seek in the Scripture.

But let us not grow weary; rather let us order ourselves in these things;

let us hold our faith firm, and display exactness of conduct, so that, giving thanks to God in all things, we may be counted worthy of 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 honour, now and ever, and unto the ages of ages. Amen.