And yet before he said not that it was the Father who put things under Him, but He Himself who abolishes. For when He shall have abolished, says he, all rule and authority: and again, for He must reign until He has put all His enemies under His feet. How then does he here say, the Father? And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying, He is excepted, who did subject all things unto Him, as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational? Nevertheless, he fears this. How then is it? For in truth there are many questions following one upon another. Well, give me then your earnest attention; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution: this being itself an ingredient in our solution. What then is Paul's mind, and what is his custom? He speaks in one way when he discourses of the Godhead alone, and in another when he falls into the argument of the economy. Thus having once taken hold of our Lord's Flesh, he freely thereafter uses all the sayings that humiliate Him; without fear as though that were able to bear all such expressions. Let us see therefore here also, whether his discourse is of the simple Godhead, or whether in view of the incarnation he asserts of Him those things which he says: or rather let us first point out where he did this of which I have spoken. Where then did he this? Writing to the Philippians he says, Who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself of no reputation, taking the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. Wherefore has God highly exalted Him. Philippians 2:6-9 Do you see how when he was discoursing of the Godhead alone, he uttered those great things, that He was in the form of God and that He was equal with Him that begot Him, and to Him refers the whole? But when He showed Him to you made flesh, he lowered again the discourse. For except thou distinguish these things, there is great variance between the things spoken. Since, if He were equal with God, how did He highly exalt one equal with Himself? If He were in the form of God, how gave He Him a name? for he that gives, gives to one that has not, and he that exalts, exalts one that is before abased. He will be found then to be imperfect and in need, before He has received the exaltation and the Name; and many other absurd corollaries will hence follow. But if you should add the incarnation, you will not err in saying these things. These things then here also consider, and with this mind receive thou the expressions. 8. Now together with these we will state also other reasons why this pericope of Scripture was thus composed. But at present it is necessary to mention this: first, that Paul's discourse was of the resurrection, a thing counted to be impossible and greatly disbelieved: next, he was writing to Corinthians among whom there were many philosophers who mocked at such things always. For although in other things wrangling one with another, in this they all, as with one mouth, conspired, dogmatically declaring that there is no resurrection. Contending therefore for such a subject so disbelieved and ridiculed, both on account of the prejudice which had been formed, and on account of the difficulty of the thing; and wishing to demonstrate its possibility, he first effects this from the resurrection of Christ. And having proved it both from the prophets, and from those who had seen, and from those who believed: when he had obtained an admitted reductio ad absurdum, he proves in what follows the resurrection of mankind also. For if the dead rise not, says he, neither has Christ been raised. Further; having closely urged these converse arguments in the former verses, he tries it again in another way, calling Him the first-fruits, and pointing to His abolishing all rule and authority and power, and death last. How then should death be put down, says he, unless he first loose the bodies which he held? Since then he had spoken great things of the Only-Begotten, that He gives up the kingdom, i.e., that He Himself brings these things to pass, and Himself is victor in the war, and puts all things under His feet, he adds, to correct the unbelief of the multitude, for He must reign till He has put all His enemies under His feet. Not as putting an end to the kingdom, did he use the expression until, but to render what was said worthy of credit, and induce them to be confident. For do not, says he, because you have heard that He will abolish all rule, and authority and power, to wit, the devil, and the bands of demons, (many as there are,) and the multitudes of unbelievers, and the tyranny of death, and all evils: do not thou fear as though His strength was exhausted. For until He shall have done all these things, He must reign; not saying this, that after He has brought it to pass He does not reign; but establishing this other, that even if it be not now, undoubtedly it will be. For His kingdom is not cut off: yea, He rules and prevails and abides until He shall have set to right all things. And this manner of speech one might find also in the Old Testament; as when it is said, But the word of the Lord abides for ever; Psalm 119:89 and, You are the same, and Your years shall not fail. Psalm 102:27 Now these and such-like things the Prophet says, when he is telling of things which a long space of time must achieve and which must by all means come to pass; casting out the fearfulness of the duller sort of hearers. But that the expression, until, spoken of God, and unto, do not signify an end, hear what one says: From everlasting unto everlasting You are God: Psalm 90:2 and again, I am, I am, and Even to your old age I am He. Isaiah 46:4 For this cause indeed does he set death last, that from the victory over the rest this also might be easily admitted by the unbeliever. For when He destroys the devil who brought in death, much more will He put an end to His work. 9. Since then he referred all to Him, the abolishing rule and authority, the perfecting of His kingdom, (I mean the salvation of the faithful, the peace of the world, the taking away of evils, for this is to perfect His kingdom,) the putting an end to death; and he said not, the Father by Him, but, Himself shall put down, and Himself shall put under His feet, and he no where mentioned Him that begot Him; he was afraid afterward, lest on this account among some of the more irrational persons, either the Son might seem to be greater than the Father, or to be a certain distinct principle, unbegotten. And therefore, gently guarding himself, he qualifies the magnitude of his expressions, saying, for He put all things in subjection under His feet, again referring to the Father these high achievements; not as though the Son were without power. For how could He be, of whom he testified so great things before, and referred to Him all that was said? But it was for the reason which I mentioned, and that he might show all things to be common to Father and Son which were done in our behalf. For that Himself alone was sufficient to put all things in subjection under Him, hear again Paul saying, Philippians 3:21 Who shall fashion anew the body of our humiliation that it may be conformed to the body of His glory, according to the working whereby He is able even to subject all things unto Himself. Then also he uses a correction, saying, But when He says, all things are put in subjection, it is evident that He is excepted who did subject all things unto Him, testifying even thence no small glory to the Only-Begotten. For if He were less and much inferior, this fear would never have been entertained by him. Neither is he content with this, but also adds another thing, as follows. I say, lest any should doubtingly ask, And what if the Father has not been 'put under Him?' this does not at all hinder the Son from being the more mighty; fearing this impious supposition, because that expression was not sufficient to point out this also, he added, going very much beyond it, But when all things have been subjected unto Him, then shall the Son also Himself be subjected; showing His great concord with the Father, and that He is the principle of all other good things and the first Cause, who has begotten One so great in power and in achievements. 10. But if he said more than the subject-matter demanded, marvel not. For in imitation of his Master he does this: since He too purposing to show His concord with Him that begot Him, and that He has not come without His mind, descends so far, I say not, as the proof of concord demanded, but as the weakness of the persons present required. For He prays to His Father for no other cause but this; and stating the reason He says, that they may believe that You have sent Me. John 11:42 In imitation therefore of Him, Paul here in his manner of speech goes beyond what was required; not that you might have any suspicion of a forced servitude, far from it; but that he might the more entirely cast out those impious doctrines. For so when he is minded to pull up any thing by the roots, he is wont to do it, and abundantly more with it. Thus too, for example, when he spoke of a believing wife and an unbelieving husband, companying with one another by the law of marriage, that the wife might not consider herself defiled by that intercourse and the embraces of the unbeliever, he said not, the wife is not unclean, nor, she is no wise harmed by the unbeliever, but, which was much more, the unbeliever is even 'sanctified' by her, not meaning to signify that the heathen was made holy through her, but by the very great strength of the expression anxious to remove her fear. So also here, his zeal to take away that impious doctrine by a very strong utterance was the cause of his expressing himself as he did. For as to suspect the Son of weakness is extreme impiety: (wherefore he corrects it, saying, He shall put all enemies under His feet:) so on the other hand is it more impious to consider the Father inferior to Him. Wherefore he takes it also away with exceeding force. And observe how he puts it. For he said not simply, He is excepted which put all things under Him, but, it is manifest, for even if it be admitted, says he, nevertheless I make it sure. And that you may learn that this is the reason of the things spoken, I would ask you this question: Does an additional subjection at that time befal the Son? And how can this be other than impious and unworthy of God? For the greatest subjection and obedience is this, that He who is God took the form of a servant. How then will He be subjected? Do you see, that to take away the impious notion, he used this expression? And this too in a suitable though reserved sense? For he becomes a Son and a divine Person, so He obeys; not humanly, but as one acting freely and having all authority. Otherwise how is he co-enthroned? How, as the Father raises up, even so He, whom He will? John 5:21 How are all things that the Father has His, and all that He has, the Father's? John 16:15 For these phrases indicate to us an authority exactly measured by that of Him that begot Him. 11. But what is this, When He shall deliver up the kingdom? The Scripture acknowledges two kingdoms of God, the one by appropriation , the other by creation. Thus, He is King over all, both Greeks and Jews and devils and His adversaries, in respect of His creation: but He is King of the faithful and willing and subject, in respect of His making them His own. This is the kingdom which is said also to have a beginning. For concerning this He says also in the second Psalm, Ask of Me, and I shall give You the heathen for Your inheritance. Psalm 2:8 Touching this also, He Himself said to His disciples, All authority has been given unto Me by My father, Matthew 28:18 referring all to Him that begot Him, not as though of Himself He were not sufficient, but to signify that He is a Son, and not unbegotten. This kingdom then He does deliver up, i.e., bring to a right end. What then, says one, can be the reason why He spoke nothing of the Spirit? Because of Him he was not discoursing now, nor does he confound all things together. Since also where he says, There is one God the Father, and one Lord Jesus, undoubtedly not as allowing the Spirit to be inferior, is he therefore silent, but because for the time it was not urgent, he so expressed himself. For he is wont also to make mention of the Father only, yet we must not therefore cast out the Son: he is wont to speak also of the Son and of the Spirit only, yet not for this are we to deny the Father. But what is, that God may be all in all? That all things may be dependent upon Him, that none may suppose two authorities without a beginning, nor another kingdom separated off; that nothing may exist independent of him. For when the enemies shall be lying under the feet of the Son, and He having them cast under His feet be at no variance with His Father, but at concord with Him in entire perfection, then He shall Himself be all in all. But some say that he spoke this to declare the removal of wickedness, as though all would yield thenceforth and none would resist nor do iniquity. For when there is no sin, it is evident that God shall be all in all. 12. But if bodies do not rise again, how are these things true? For the worst enemy of all, death, remains, having wrought whatever he listed. Nay, says one, for they shall sin no more. And what of that? For he is not discoursing here of the death of the soul, but of that of the body? How then is he put down? For victory is this, the winning of those things which have been carried off and detained. But if men's bodies are to be detained in the earth, it follows that the tyranny of death remains, these bodies for their part being holden, and there being no other body for him to be vanquished in. But if this which Paul spoke of, ensue, as undoubtedly it will ensue, God's victory will appear, and that a glorious one, in His being able to raise again the bodies which were holden thereby. Since an enemy too is then vanquished, when a man takes the spoils, not when he suffers them to remain in the other's possession: but unless one venture to take what is his, how can we say that he is vanquished? After this manner of victory does Christ Himself say in the Gospels that He has been victorious, thus speaking, When he shall bind the strong man, then shall he also spoil his goods. Matthew 12:29 Since if this were not so, it would not be at all a manifest victory. For as in the death of the soul, he that has died is justified from sin; Romans 6:7 (and yet we cannot say that this is a victory, for he is not the victor who adds no more to his wickedness, but he who has done away the former captivity of his passions;) just so in this instance also, I should not call death's being stayed from feeding on the bodies of men a splendid victory, but rather that the bodies heretofore holden by him should be snatched away from him. But if they should still be contentious and should say that these things were spoken of the soul's death, how is this destroyed last? since in the case of each one at his Baptism it has been destroyed perfectly. If however you speak of the body, the expression is admissible; I mean, such a saying as that it will be last destroyed. But if any should doubt why discoursing of the resurrection, he did not bring forward the bodies which rose again in the time of our Lord, our answer might be the following: that this could not be alleged in behalf of the resurrection. For to point out those who after rising died again, suited not one employed in proving that death is entirely destroyed. Yea, this is the very reason why he said that he is destroyed last, that you might never more suspect his rising again. For when sin is taken away, much more shall death cease: it being out of all reason when the fountain is dried up, that the stream flowing from it should still subsist; and when the root is annihilated, that the fruit should remain. 13. Since then in the last day the enemies of God shall be destroyed, together with death and the devil and the evil spirits, let us not be dejected at the prosperity of the enemies of God. For the enemies of the Lord in the moment of their glory and exaltation fail; yea, like smoke have they failed away. Psalm 37:20 When you see any enemy of God wealthy, with armed attendants and many flatterers, be not cast down, but lament, weep, call upon God, that He may enrol him among His friends: and the more he prospers being God's enemy, so much the more do thou mourn for him. For sinners we ought always to bewail, but especially when they enjoy wealth and abundance of good days; even as one should the sick, when they eat and drink to excess. But there are some, who when they hear these words are of so unhappy a disposition, as to sigh bitterly thereupon, and say, Tears are due to me who have nothing. You have well said, who have nothing, not because you have not what another has, but because you account the thing such as to be called happy; yea, for this cause are you worthy of infinite lamentations: even as, if a person living in health should count happy him that is sick and lying on a soft couch, this latter is not near so wretched and miserable as he, because he has no sense of his own advantages. Just such a result one may observe in these men's case also: nay, and hereby our whole life is confounded and disordered. For these sayings have undone many, and betrayed them to the devil, and made them more pitiable than such as are wasted with famine. Yea, that those who long after more, are more wretched than mendicants, as being possessed with a greater and bitterer sorrow than they, is evident from what follows. A drought once overtook our city, and all were trembling for the last of evils, and were beseeching God to rid them of this fear. And one might see then that which was spoken of by Moses; Deuteronomy 28:23 the heavens become brass, and a death, of all deaths the most horrible, waited for every day. But afterwards, when it seemed good to the merciful God, beyond all expectation there was wafted down from heaven a great and plentiful rain, and thenceforth all were in holiday and feasting, as having come up from the very gates of death. But in the midst of so great blessings and the common gladness of all, one of those exceedingly wealthy people went about with a gloomy and downcast countenance, quite dead with sorrow; and when many enquired the reason, wherefore in the common joy of all men he alone is sorrowful, he could not even keep within him his savage passion, but goaded by the tyranny of the disease, declared before them all the reason. Why, says he, having in my possession ten thousand measures of wheat, I have no means of disposing of them left. Shall we then count him happy, tell me, for these words, for which he deserved to be stoned? Him that was more cruel than any wild beast, the common enemy? What do you say, man? Are you sad because all did not perish, that you might gather gold? Have you not heard what Solomon says, Proverbs 11:26 He that withholds grain, the people shall curse him? but goest about a common enemy of the blessings of the world, and a foe to the liberality of the Lord of the world, and a friend of Mammon, or rather his slave? Nay, does not that tongue deserve to be cut out, and the heart to be quenched, that brought forth these words? 14. Do you see how gold does not suffer men to be men, but wild beasts and fiends? For what can be more pitiful than this rich man, whose daily prayer is that there may be famine, in order that he may have a little gold? Yea, and his passion by this time has come round to the contrary of itself: he not even rejoicing in his abundant store of the fruits of the earth, but on this very account grieving the rather, (to such a pass is he come,) that his possessions are infinite. Although one who has much ought to be joyful: but this man on that very account is dejected. Do you see that, as I said, the rich do not reap as much pleasure from what is present, as they endure sorrow for what has not yet been added? For he that had innumerable quantities of wheat did more grieve and lament than he who suffered hunger. And while the one, on merely having his necessary food, was crowning himself and leaping for joy and giving thanks to God; the other, who had so much, was fretting and thought he was undone. It is not then the superfluity which causes our pleasure, but a self-controlling mind: since without this, though one obtain and have all, he will feel as one deprived of all and will mourn accordingly: inasmuch as this man too of whom we are now speaking, even if he had sold all he had for as large a sum as he wished, would again have grieved that it was not for more; and if he could have had more, he would again have sought another advance; and if he had disposed of the bushel for one pound, he would even then have been distracted for sorrow, that the half bushel could not be sold for as much. And if the price were not set so high at first, marvel not. Since drunkards also are not at first inflamed, but when they have loaded themselves with much wine, then they kindle the flame into greater fierceness: so these men, by how much more they have grasped, in so much the greater poverty do they find themselves, and they who gain more than others, are the very persons to be the most in want. 15. But I say these things not only to this man, but also to each one of those who are so diseased: those, I say, who raise the price of their wares and make a traffic of the poverty of their neighbors. For of humanity none any where makes account: but every where the covetous desire brings out many at the time of sale. And oil and wine is sold by one quicker, by another more slowly, but neither out of regard to others; rather the one seeks gain, the other to avoid loss by the spoiling of his produce. Thus, because most men not making much account of the laws of God, shut up and keep all in doors, God by other means leading them to humanity—that were it but of necessity they may do something kind—has infused into them the fear of greater loss, not allowing the fruits of the earth to keep any long time, in order that out of mere dread of the damage from their spoiling, they may expose for sale to the needy, even against their will, such things as they wickedly bury at home and keep. However, after all this, some are so insatiable as not even thereby to be corrected. Many, for example, have gone so far as to empty whole casks, not giving even a cup-full to the poor man, nor a piece of money to the needy, but after it has become vinegar, they dash it all upon the ground, and destroy their casks together with the fruit. Others again who would not give a part of a single cake to the hungry, have thrown whole granaries into some river: and because they listened not to God who bade them give to the needy, at the bidding of the moth, even unwillingly, they emptied out all they had in their houses, in utter destruction and waste; drawing down upon their own heads together with this loss much scorn and many a curse. And such is the course of their affairs here; but the hereafter, what words shall set before us? For as these men in this world cast their moth-eaten grain, become useless, into rivers; even so the doers of such things, on this very account become useless, God casts into the river of fire. Because as the grain by the moth and worm, so are their souls devoured by cruelty and inhumanity. And the reason of these things is their being nailed to things present, and gaping after this life only. Whence also such men are full of infinite sadness; for name whatever pleasure you will, the fear of their end is enough to annihilate all, and such an one is dead, while he is yet alive. 1 Timothy 5:6 Now then that unbelievers should have these feelings, is no marvel; but when they who have partaken of so great mysteries and learned such high rules of self-denial concerning things to come, delight to dwell in things present, what indulgence do they deserve? 16. Whence then arises their loving to dwell in present things? From giving their mind to luxury, and fattening their flesh, and making their soul delicate, and rendering their burden heavy, and their darkness great, and their veil thick. For in luxury the better part is enslaved, but the worse prevails; and the former is blinded on every side and dragged on in its maimed condition; while the other draws and leads men about every where, though it ought to be in the rank of things that are led. Since great indeed is the bond between the soul and the body; the Maker having contrived this, lest any should induce us to abhor it as alien. For God indeed bade us love our enemies; but the devil has so far prevailed as to induce some even to hate their own body. Since when a man says that it is of the devil, he proves nothing else than this; which is the extreme of dotage. For if it be of the devil, what is this so perfect harmony, such as to render it meet in every way for the energies of the self-controlling soul? Nay, says one, if it be meet, how does the body blind it? It is not the body which blinds the soul; far from it, O man; but the luxury. But whence do we desire the luxury? Not from our having a body, by no means; but from an evil choice. For the body requires feeding, not high feeding , the body needs nourishing, not breaking up and falling apart. You see that not to the soul only, but to the very body also which receives the nourishment, the luxury is hostile. For it becomes weaker instead of strong, and softer instead of firm, and sickly instead of healthful, and heavier instead of light, and slighter instead of compact, and ill-favored instead of handsome, and unsavory instead of fragrant, and impure instead of clean, and full of pain instead of being at ease, and useless instead of useful, and old instead of young, and decaying instead of strong, and slow and dull instead of quick, and maimed instead of whole. Whereas if it were of the devil, it ought not to receive injury from the things of the devil, I mean, from sin. 17. But neither is the body, nor food, of the devil, but luxury alone. For by means of it that malignant fiend brings to pass his innumerable evils. Thus did he make victims of a whole people. For the beloved waxed fat, says one, and grew thick, and was enlarged, and kicked. Deuteronomy 32:15 And thence also was the beginning of those thunderbolts on Sodom. And to declare this, Ezekiel said, But this was the iniquity of Sodom, in pride and fullness of bread and refinements they waxed wanton. Ezekiel 16:4 Therefore also Paul said, 1 Timothy 5:6 She that gives herself to pleasure , is dead while she lives. How should this be? Because as a sepulchre she bears about her body, bound close to innumerable evils. And if the body so perish, how will the soul be affected; what disorder, what waves, what a tempest will she be filled with? Hereby, you see, she becomes unfitted for every duty, and will have no power easily to speak, or hear, or take counsel, or do anything that is needful. But as a pilot when the storm has got the better of his skill, is plunged into the deep, vessels and sailors and all: so also the soul together with the body is drowned in the grievous abyss of insensibility. For, in fact, God has set the stomach in our bodies as a kind of mill, giving it a proportionate power, and appointing a set measure which it ought to grind every day. If therefore one cast in more, remaining undigested it does injury to the whole body. Hence diseases and weaknesses and deformities: since in truth luxury makes the beautiful woman not only sickly, but also foul to look upon. For when she is continually sending forth unpleasant exhalations, and breathes fumes of stale wine, and is more florid than she ought to be, and spoils the symmetry that beseems a woman, and loses all her seemliness, and her body becomes flabby, her eyelids bloodshot and distended, and her bulk unduly great, and her flesh an useless load; consider what a disgust it all produces. Moreover, I have heard a physician say that many have been hindered from reaching their proper height by nothing so much as luxurious living. For the breath being obstructed by the multitude of things which are cast in and being occupied in the digestion of such things, that which ought to serve for growth is spent on this digestion of superfluities. Why need one speak of gout, rheum dispersed every where, the other diseases hence arising, the whole abomination? For nothing is so disgusting as a woman pampering herself with much food. Therefore among the poorer women one may see more of beauty: the superfluities being consumed and not cleaving to them, like some superfluous clay, of no use and benefit. For their daily exercise, and labors, and hardships, and their frugal table, and spare diet, minister unto them much soundness of body, and thence also much bloom. 18. But if you talk of the pleasure of luxury, you will find it to go no farther than the throat: since as soon as it has passed the tongue, it is flown away, leaving behind in the body much that is disgusting. For do not I pray look on the voluptuaries at table only, but when you see them rise up, then follow them, and you will see bodies rather of wild beasts and irrational creatures than of human beings. You will see them with headache, distended, bound up, needing a bed and a couch and plenty of rest, and like men who are tossed in a great tempest and require others to save them, and long for that condition in which they were before they were swelled even to bursting : they carrying their bellies about with a burden like that of women with child, and can scarce step forward, and scarce see, and scarce speak, and scarce do any thing. But if it should chance that they sleep a little, they see again strange dreams and full of all manner of fancies. What should one say of that other madness of theirs? The madness of lust, I mean, for this also has its fountains from hence. Yea, as horses wild after the female, so they, goaded on by the sting of their drunkenness, leap upon all, more irrational than they, and more frantic in their boundings; and committing many more unseemlinesses which but to name is unlawful. For they know not in fact any longer what they suffer, nor what they do. But not so he that keeps from luxury: rather he sits in harbor, beholding other men's shipwrecks, and enjoys a pleasure pure and lasting, following after that life which becomes him that is free. Knowing therefore these things, let us flee from the evil banquets of luxury and cleave to a spare table; that being of a good habit both of soul and body, we may both practice all virtue, and attain the good things to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.
