For if a man think himself to be something, when he is nothing, he deceiveth himself.
εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὤν, ἑαυτὸν φρεναπατᾷ.
А҆́ще бо кто̀ мни́тъ себѐ бы́ти что̀, ничто́же сы́й, ᲂу҆мо́мъ льсти́тъ себѐ.
It is true, and no one is unaware of it, that if we consider honestly our acts and thoughts we find ourselves superior to no one and cannot easily pass judgment on another. For the person who is puffed up as if he were something special is misled, since he does not know that humility becomes a means of growth. For he does not have before his eyes the words and deeds of the Savior, who, though he be Lord of all, humbled himself so as to give us a pattern that we might follow should we wish to grow. If we were to exalt ourselves, we would stumble as a result of the ignorance of a heart elated by the hope of presuming to be more worthy of praise.
EPISTLE TO THE GALATIANS 6.4.1For the foolish woman believed him who promised, but who was deceiving: "You shall be as gods, knowing good and evil." Had he not already first deceived himself, he who had persuaded himself that he would be like the Most High? For he who thinks himself to be something, when he is nothing, deceives himself.
Sermons on the Song of Songs, Sermon 69No one arrives at full knowledge of God except through true and right knowledge of oneself; nor does he rightly know himself who does not attend to his own nothingness; for he who thinks himself to be something, when he is nothing, deceives himself, as the Apostle says in the last chapter of Galatians; but to know one's own nothingness is to humble oneself: therefore humility is the gateway of wisdom.
Disputed Questions on Evangelical Perfection, Question 1This [verse] can be read in two distinct ways.… The sense of the first is "If someone thinks he is something when he is nothing, he deceives himself." The second is deeper and more meaningful to me: "If someone thinks he is something, by the very fact of thinking himself something and judging himself, not from his love toward his neighbors but from his own work and labors, contented with his own virtue, he himself becomes nothing through this very arrogance and is his own deceiver." … The meaning of this passage is also linked to circumcision and the law in the following way: One who is spiritual yet has no compassion for his neighbor, despising the lowly because of his own self-elevation, is his own deceiver, not knowing that the spirit of the law adds up finally to loving one another.
EPISTLE TO THE GALATIANS 3.6.3(Verse 3) For if anyone thinks that they are something when they are nothing, they deceive themselves. If anyone does not want to bear the burdens of others, and is merciless, satisfied only with their own work and virtue, not seeking what is of others but what is their own, that is, a lover only of themselves and not of God, they deceive themselves. However, it can be read and distinguished in two ways: Either, if anyone thinks that they are something when they are nothing, or in this way: If anyone thinks that they are something, as we will explain later, when they are nothing, they deceive themselves. And this difference resonates more in Greek than in Latin. The first sense of this distinction is: Whoever considers themselves to be something, and is nothing, deceives themselves. The second sense is deeper, and is more pleasing to us: If someone considers themselves to be something, in that they think they are something, not out of kindness towards their neighbor, but out of their own work and effort, judging themselves only by their own virtue, this person, out of this very arrogance, becomes nothing, and deceives themselves: which is better expressed in Greek as φρεναπατᾷ, which means, they deceive their own mind: for which the Latin interpreter has used the phrase, they deceive themselves. But he deceives his own mind, who thinks himself wise, and according to Isaiah, he is wise in himself and understands in his own sight (Isa. V). The understanding of this passage is connected to circumcision and the Law: Whoever is spiritual and does not have mercy on his neighbor, despising the humble because he himself is higher, deceives himself, not knowing that this is the law of the spirit, that we should love one another.
Commentary on Galatians"For if a man thinketh himself to be something, when he is nothing, he deceiveth himself."
Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.
Homily on Galatians 6"For if anyone seems to himself to be something," that alone is nothing of what he appears to be. Therefore he is deceiving himself in nothing.
— [PHOTIUS] "he deceives his own mind." For if anyone were to approve his own work, and to examine himself exactly, he would have his boasting rather in himself and not against another; that is, he would have boasting against himself, or he would condemn himself, and not another: that is, seeing himself inferior and needy, he will accuse himself, and refrain from condemning others, since he will know that his conduct does not always observe the right way, but meanwhile even falls away from it. [end of the Photius excerpt] —
Commentary on GalatiansAgain he overthrows pride here, showing that the one who considers himself to be something is nothing, and by this very opinion proves his own nothingness, and deceives not anyone else, but himself.
Commentary on GalatiansThe obstacle to fulfilling the above admonition is pride. And to exclude this he says, "For if any man think himself to be something, whereas he is nothing, he deceiveth himself."
He says therefore: Do as I say. But it sometimes happens that one does not carry another's burdens, because he prefers himself to others. Hence such a one said in Luke (18:11): "I am not as the rest of men, extortioners, unjust, adulterers." Therefore he says, "For if any man think himself to be something," i.e., through pride judge in his own mind that he is greater in comparison to a sinner, "whereas he is nothing of himself", because whatever we are is from the grace of God, according to the saying of the Apostle: "But by the grace of God I am what I am" (1 Cor 15:10), anyone, I say, who acts thus "deceiveth himself", i.e., cuts himself off from the truth: "All nations are before him as if they had no being at all" (Is 40:17); "When you have done all these things that are commanded you, say: We are unprofitable servants: we have done that which we ought to do" (Lk 17:10).
Commentary on GalatiansBut let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει καὶ οὐκ εἰς τὸν ἕτερον·
Дѣ́ло же своѐ да и҆скꙋша́етъ кі́йждо, и҆ тогда̀ въ себѣ̀ то́чїю хвале́нїе да и҆́мать, а҆ не во и҆нѣ́мъ:
A hermit said to a brother, 'Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, "Let him that thinks he stands take heed lest he fall" (1 Cor. 10:12); "let your speech be seasoned with salt" (Col. 4:6) and so you will be dependent upon Christ.'
The Desert Fathers, Sayings of the Early Christian Monks(Verse 4) But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. The meaning is this: You, who consider yourself spiritual and stronger in the weakness of others, should not focus on the weakness of the one who is falling but on your own strength. For it is not because someone else cannot perfectly transition from Judaism to Christianity that you are a perfect Christian; rather, if your own conscience does not bother you, you have reason to boast in yourself and not in someone else. An athlete is not strong because they have defeated the weak and overpowered the feeble limbs of their opponent, but if they are strong in their own strength, not in the weakness of others. It can be understood another way: one who has a conscience of good work and considers themselves should not boast about it to others, pour out their own praise to the world, share it with everyone, and seek glory from the favor of others. Rather, they should have glory within themselves and say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. He who seeks glory from another, is neither crucified with the world, nor is he himself crucified with Christ. He has indeed received his reward, that which he sought from men.
Commentary on Galatians"But let each man prove his own work."
Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if thou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.
"And then shall he have his glorying in regard of himself alone and not of his neighbor."
This he says, not as laying down a rule, but in the way of concession; and his meaning is this: Boasting is senseless, but if thou wilt boast, boast not against thy neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of "not in regard of his neighbor," but becomes elated by examining himself by himself, will afterwards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, "let every man prove his own work," ...
Homily on Galatians 6"But let each person prove." Let each person examine his own deeds which he himself performed in life. For by doing this he will prepare himself for better things. Yet this is not the act of one who judges, but of one who humbles himself. For it is not fitting, he says, to boast; if anything, at least do not, he says, boast as the Pharisee did against your neighbor, but against yourself. (see Luke 18:9-14)
— [THEODORET] In another way. But if you wish to make a display of your dignity, he says, inspect your own life; and even if you find it blameless, boast of yourself according to your own standard, provided indeed that this is what you ought to do. [end of the excerpt by Theodoret] —
Commentary on GalatiansLet him examine, he says, his own actions carefully (for this is what the word "let him test" means), whether he has done something out of vainglory, or out of hypocrisy, or for some other human reason, and then let him not boast before another. But if he cannot restrain himself, let him boast before himself, that is, subjecting himself to his own judgment, let him consider today's deed better than yesterday's and take pride in a good deed. But the apostle says this by way of condescension, not as a matter of legislation, in order to gradually destroy vainglory of this kind. For having become accustomed not to boast, like the Pharisee, before his neighbors, he will soon cease to boast even before himself.
Commentary on GalatiansNow the way to avoid such a failing is to consider one's own defects, for it is because one considers the defects of others and not his own that he seems to himself to be something in comparison to others in whom he observes defects; and not considering his own, he has a feeling of pride. Hence he says, "But let every one prove", i.e., diligently examine, "his", i.e., his own, work, both inward and outward: "Let a man prove himself" (1 Cor 11:28), "and so in himself", i.e., in his own conscience, "he shall have glory", i.e., shall glory and rejoice—"For our glory is this, the testimony of our conscience" (2 Cor 1:12)—"and not in another", i.e., not in being praised by someone else. Or thus: "in himself", i.e., in things that are his own, "he will have glory", i.e., he will glory by considering himself; "and not in another", i.e., not by considering others: "Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me" (2 Cor 12:9). Or, "in himself", i.e., in God Who dwells in him, "he will glory," i.e., the glory will be His; "and not in any other" save in God: "He that glorieth, let him glory in the Lord" (2 Cor 10:17).
Commentary on GalatiansFor every man shall bear his own burden.
ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει.
кі́йждо бо своѐ бре́мѧ понесе́тъ.
Finally he wants it to be clear to those who are proud that nobody is incriminated for another's sin. So no one should be afraid to associate with a sinner or to aid him if he comes to him so that he may be of benefit to him.
EPISTLE TO THE GALATIANS 6.5This seems to contradict the words above. … But one must see that he was there telling us, as sinners in the present life, to support one another and be a help to one another in the present age. Here he is speaking of the Lord's judgment of us, which is not based on the sin of another or by comparison with others but according to one's own work.
EPISTLE TO THE GALATIANS 3.6.5For each one will bear his own burden. It seems to contradict what was said before, where it says: Bear one another's burdens: for if each one bears his own burden, he will not be able to bear another's burdens. But it must be understood that there he commanded that we, as sinners in this life, bear one another's burdens and help each other in this present age. But here he is speaking about the judgment of the Lord upon us, which is not based on comparing one person's sin to another's, but rather according to our own work, whether we are judged as sinners or as saints, each one receiving according to his own work. Although we are being taught by this little saying, there is a new doctrine that is hidden: while we are in this present age, whether by prayers or by counsels, we are able to help one another. But when we come before the judgement seat of Christ, neither Job, nor Daniel, nor Noah will be able to pray for anyone, but each person will carry their own work (Ezekiel 14).
Commentary on Galatians"For each man shall bear his own burden."
He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, so that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.
Homily on Galatians 6"For each will bear his own burden." For why boast over your neighbor? he says. And you, also, will bear your own burden. And then each one's work will be tested.
Commentary on GalatiansWhy do you boast before your neighbor? Both you and he will each bear your own burden, and then the work of each will be evaluated. Therefore, when you have a burden and labors, do not boast of your good deed either before others or before yourself.
Commentary on GalatiansThe reason for avoiding pride is the reward or punishment that will be rendered to each one according to his merits or demerits. Hence he says, "For every one shall bear his own burden." But this seems contrary to what he had said earlier, namely, "Bear ye one another's burdens."
But it should be known that he was speaking there of the burden of supporting weakness, a burden which we ought to carry one for another; but now he is speaking of the burden of rendering an account. This, everyone will carry for himself, whether it be a burden of reward or of punishment. For "burden" signifies the weight sometimes of punishment, sometimes of reward: "Working for us an eternal weight of glory" (2 Cor 4:17); "Say to the just man that it is well, for he shall eat the fruit of his doings. Woe to the wicked unto evil: for the reward of his hands shall be given him" (Is 3:10). But if some are said to render an account for others, as prelates for subjects, according to Ezechiel (3:20): "I will require his blood at thy hand"; and Hebrews (13:17): "Obey your prelates.... for they watch as being to render an account of your souls"; this is not contrary to the words of the Apostle, because they are not punished for the sins of their subjects but for their own, which they committed in ruling them.
Therefore pride and sin are to be avoided, because everyone will present to God on the day of judgment his own burden, i.e., the measure of his own grace as sheaves of good works: "But coming they shall come with joyfulness, carrying their sheaves," and this refers to those who are good (Ps 125:7). Or: "will carry his own burden", i.e., each the punishment for his own sin.
Commentary on GalatiansLet him that is taught in the word communicate unto him that teacheth in all good things.
Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.
Да ѡ҆бща́етсѧ же ᲂу҆чѧ́йсѧ словесѝ ᲂу҆ча́щемꙋ во всѣ́хъ благи́хъ.
He says this so that hearers may share all their goods with their teachers. But if teachers practice otherwise than they teach, hearers should protest rather than share these goods. It may be clear thereby that the law is your guide rather than the person. For it will be his problem, not yours.
EPISTLE TO THE GALATIANS 6.6The meaning is this: Since previously he has been speaking to those who are spiritual about ethics … he now on the contrary speaks to those who are still rather weak, who are disciples yet live according to the flesh. Just as they reap spiritual gifts from their teacher, so they are called to give material gifts in return.
EPISTLE TO THE GALATIANS 3.6.6(V. 6.) But let the one who is being catechized communicate the word to the one who catechizes in all good things. Marcion interpreted this passage in such a way that he thought believers and catechumens should pray together and the teacher should communicate with the disciples in prayer; he was especially delighted that it follows in all good things. Certainly, if the discussion had been about prayer, it should not have been instructed to the one who is being catechized, but to the one who catechizes, that is, not to the disciple, but to the teacher. Then, also, the other things that follow, do not agree with his explanation: Whatever a man sows, that he will also reap. And: But let us not tire of doing good: for in due season we will reap, not slacking off. Therefore, this is the sense: Because previously he had instructed them in spiritual matters, to instruct those who were preoccupied with some offense in the spirit of gentleness, and to bear one another's burdens, fulfilling the law of Christ: now, on the contrary, he instructs those who are still weaker, and disciples, and carnal, that just as they themselves harvest spiritual things from their teachers, they should also provide carnal things to their teachers: those who devote themselves entirely to the study of divine knowledge should be supported by the necessities of this life; and let what is written about the manna come to pass: He who gathered much had nothing left over, and he who gathered little had no lack (2 Corinthians 8:15). But in the present place, according to the custom of the common people, he called food and clothing, and other things that people count among goods, good. For we are content with having food and clothing (1 Timothy 6:8). And it is not surprising that Paul referred to those things that are necessary for the body as goods: since even our Savior said to those who had not yet reached the summit of virtue, but were still walking humbly and were asking for faith to be added to them: If therefore you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him (Matthew 7:11)! I think that Job, when he spoke to his wife, as if he were speaking to one of the foolish women, with regard to her, who thought in this way, spoke about material wealth: 'If we have received good things from the hand of the Lord (Job 2:10): and again about hardships and pressures, and temptations that bring victory: Why do we not endure evil? For surely, good and evil are not placed in wealth and pressures, but in virtues and vices, as the righteous man says in the psalm: 'Who is the man who desires life, who desires to see good days?' Restrain your tongue from evil, and your lips from speaking deceit. Turn away from evil and do good (Psalm 34:13-14 and 37:27). Properly, evil is said to be that which should be avoided, and good is said to be that which we should do. Also, in the Gospel, the rich man who did not have knowledge of good and evil rightly considered the abundance of his fields as good, saying: 'Soul, you have many goods laid up for many years; take your ease, eat, drink, and be merry' (Luke 12:19). And the one who was lying in purple and indulging in luxury heard in the underworld from Abraham: You received good things in your life (Luke 16:25). Also, we must pay attention to the fact that this could possibly be understood as the disciples being given the command to communicate the word to those who instruct them, to be obedient, docile, and accommodating. However, this applies only to those things that are good, spiritual, and not corrupted by heretical or Judaic perversity.
Commentary on Galatians"But let him that is taught in the word communicate unto him that teacheth in all good things."
Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, "that they which preach the Gospel should live of the Gospel," (1 Cor. ix: 14.) is laid down in the New Testament; and likewise in the Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he hath given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, "But let him that is taught in the word communicate unto him that teacheth in all good things," that is, let him show to him all generosity; this he implies by the words, "in all good things." Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives - as much better as heavenly are better than earthly things. This he expresses in another place, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" (1 Cor. ix: 11.) Wherefore he gives the procedure the name of a "communication," showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, ...
Homily on Galatians 6"Let the one being instructed share." He commands those who partake of spiritual things to share with those of the flesh.
"Let the one being instructed share the word." He said, "Let him who is taught share with his teacher food, goodwill, and honor." For this signifies what he says, "In all good things." And he rightly said "He shares," and not "He bestows": for this sharing is of a certain kind: he contributes spiritual things, whereas you contribute bodily things.
Commentary on GalatiansThe country wherein we are gathered together is one of spiritual excellences and help: in it then we will speak with simple words, which bear profit alike to him that speaketh and to them that listen, for it is written, "Let him that heareth the word communicate it to him that listeneth to him in all good things."
13 Ascetic Discourses, Discourse 5 -- Second Discourse on SimplicityFinally, he speaks about teachers, so that those being instructed by them would help their instructors not in just one thing, but in all good things, providing them food, clothing, showing them honor, goodwill, and everything good in general. For you receive more than what you give: instead of material goods you receive spiritual ones. Therefore he also calls this matter communion, because an exchange takes place. But why did Christ ordain that teachers should receive sustenance from their disciples? For the following two reasons: so that, on the one hand, teachers would not become overly exalted, but, being in need of their disciples, would remain humble, and so that they would devote their time solely to the word, not being concerned about food; and on the other hand, so that the disciples too, through their kindness toward their own teachers, would learn to be the same toward others, and at the same time would not be ashamed themselves when in poverty and need, since their teachers are in the same condition.
Commentary on GalatiansAfter showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle then shows here how those who are lesser should serve and revere those who are over them.
He says therefore: We have indicated above how those who are greater should act toward those who are below them, namely, by correcting them in a gentle manner and by instructing. Now, however, there remains to see how the lesser should accommodate themselves to those who are higher. Therefore he says, "Let him that is instructed in the word", i.e., taught the word of God, "communicate to him that instructeth him", i.e., who teaches him; let him, I say, communicate to him "in all good things".
But it should be noted that a disciple can communicate in two ways with his teacher. First, so as to receive good things from the teacher; and so it is said, "Let him that is instructed in the word communicate", i.e., make common to himself what belonged to the teacher, by imitating him: "Be imitators of me, as I also am of Christ" (1 Cor 11:1). But because teachers might at times not do what is good, they are not to be imitated in this. Hence he adds, in all good things: "Whatsoever they shall say to you, observe and do: but according to their works, do ye not" (Mt 23:3). Secondly, that he communicate his own goods to the teacher. For this is commanded by the Lord: "They who preach the gospel should live by the gospel" (1 Cor 9:14); "The workman is worthy of his meat" (Mt 10:10); "The laborer is worthy of his hire" (Lk 10:7); and the Apostle says, "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?" (1 Cor 9:11). And therefore he says here, "Let him that is instructed in the word communicate to him that instructeth", i.e., the one taught should communicate to the teacher, "in all good things" that he has; for even temporal things are called goods: "If you be willing and will hearken to me, you shall eat the good things of the land" (Is 1:19); "If you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them that ask him?" (Mt 7:11).
But he says, "in all good things", because one should not communicate solely to those who are in dire need; but whatever one has he ought universally to communicate to his neighbor, including knowledge and advice and influence: "As every man hath received grace, administering the same one to another" (1 Pet 4:10). Of this sharing it is said in Romans (12:13): "Communicating to the necessities of the saints"; "In dividing by lot give and take" (Sir 14:15).
Commentary on GalatiansBe not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
Μὴ πλανᾶσθε, Θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει·
Не льсти́тесѧ: бг҃ъ порꙋга́емь не быва́етъ. Є҆́же бо а҆́ще сѣ́етъ человѣ́къ, то́жде и҆ по́жнетъ:
"What a man shall sow, that also shall he reap." If a lord were to give his servant grain to sow his field, and that servant were to put the grain in a sack and not sow it: the land would bear fruit poorly, indeed it would cry out against him. Just as mercy is a friend of wisdom, so avarice is its enemy. The avaricious deride all who do not love money.
Collationes de Septem Donis, Collation 9And for you he will pray purely, held in high honour as an angel of God, and grieved not by you, but for you. This is sincere repentance. "God is not mocked," nor does He give heed to vain words. For He alone searches the marrow and reins of the heart, and hears those that are in the fire, and listens to those who supplicate in the whale's belly; and is near to all who believe, and far from the ungodly if they repent not.
Who is the Rich Man that Shall Be Saved?For which reason you must diligently observe and keep the practice delivered from divine tradition and apostolic observance, which is also maintained among us, and almost throughout all the provinces; that for the proper celebration of ordinations all the neighbouring bishops of the same province should assemble with that people for which a prelate is ordained. And the bishop should be chosen in the presence of the people, who have most fully known the life of each one, and have looked into the doings of each one as respects his habitual conduct. And this also, we see, was done by you in the ordination of our colleague Sabinus; so that, by the suffrage of the whole brotherhood, and by the sentence of the bishops who had assembled in their presence, and who had written letters to you concerning him, the episcopate was conferred upon him, and hands were imposed on him in the place of Basilides. Neither can it rescind an ordination rightly perfected, that Basilides, after the detection of his crimes, and the baring of his conscience even by his own confession, went to Rome and deceived Stephen our colleague, placed at a distance, and ignorant of what had been done, and of the truth, to canvass that he might be replaced unjustly in the episcopate from which he had been righteously deposed. The result of this is, that the sins of Basilides are not so much abolished as enhanced, inasmuch as to his former sins he has also added the crime of deceit and circumvention. For he is not so much to be blamed who has been through heedlessness surprised by fraud, as he is to be execrated who has fraudulently taken him by surprise. But if Basilides could deceive men, he cannot deceive God, since it is written, "God is not mocked." But neither can deceit advantage Martialis, in such a way as that he who also is involved in great crimes should hold his bishopric, since the apostle also warns, and says, "A bishop must be blameless, as the steward of God."
Epistle LXVIIHe adds another principle which is generally stated but is relevant to what he said above to prevent their following anything beside the gospel (that is, adding also a legalistic way of life and works). Do not err, he says, for all those things which are grounded apart from the gospel are error-prone. And he has added the force of necessity to his precept: "God," he says, "is not mocked." He does not say, "God knows all," lest they should hope for some sort of cheap pardon for their error or for something that might be hidden. Rather "God is not mocked," and Paul clarifies what will happen to those who err and those who hold fast to worldly life.
EPISTLE TO THE GALATIANS 2.6Some Galatians, who thought that they ought to adopt the Jewish way of life, so as to observe the sabbath and undergo circumcision and do other things of this sort in their carnal understanding, could have hope in the flesh and from the flesh. Anyone, therefore, who has hope in the flesh and sows his own hope in the flesh will have a harvest from the flesh, that is, fruit from the flesh. But what fruit? Corruption, he says; for indeed the flesh is corrupted, and this is its end, that it grows corrupt and putrid. It perishes and dies. All things, then, that are of the flesh grow putrid and suffer corruption.… Therefore it is better to have hope in the Spirit, so that we may have hope [in what comes] from the Spirit: the hope and the fruit of the Spirit. This is what it means to sow in the Spirit—eternal life. For this present life indeed is life but not life eternal. But the one who lives here in the Spirit and acts according to the Spirit and does nothing corrupt sows for himself eternal life. And this will be his harvest, that on departing he will receive eternal life.
EPISTLE TO THE GALATIANS 2.6.8Foreseeing in the Spirit that those who ought to furnish sustenance for the necessities of life to their teacher might plead poverty … he adds, "Make no mistake; God is not mocked."
EPISTLE TO THE GALATIANS 3.6.7(Verse 7.) Do not be deceived, God is not mocked. Whatever a person sows, that will he also reap. By foreseeing with the Spirit, those who are being taught are able to provide for the needs and expenses of their teachers and to claim poverty, saying, 'My field has withered this year due to drought, my vineyard has been destroyed by hail, the taxes that could have been paid have been seized.' I do not have what is required to give. Therefore, do not be deceived, God is not mocked. He knows, he says, your hearts, he is not ignorant of your abilities. A plausible excuse can appease a person, but it cannot deceive God. And at the same time, he encourages them to do what is commanded, mentioning seed, so that they do not think it is lost, as they will receive it back with interest. He also teaches the Corinthians the principle of giving and receiving, using a similar example: Whoever sows sparingly will also reap sparingly, and whoever sows in blessings will also reap blessings. Each person should give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver (I Corinthians 9:6-7).
Commentary on GalatiansAnd here he points out the difference between ambition of this kind, and in temporal affairs, by saying, "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life." As in the case of seeds, one who sows pulse cannot reap corn, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap the fruits of these things. And what are these fruits? Punishment, retribution, shame, derision, destruction. For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too. But the fruit of the Spirit is of a nature not similar but contrary in all respects to these. For consider; hast thou sown alms-giving? the treasures of heaven and eternal glory await thee: hast thou sown temperance? honor and reward, and the applause of Angels, and a crown from the Judge await thee.
Homily on Galatians 6"God is not mocked." He is not deceived, nor does he give evil to the good, or good in return to the evil. For it is necessary that the unfruitful be equal to the seed. And no one, having sown beans, would reap wheat.
Commentary on GalatiansKnowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.
Epistle to the Philippians 5"Be not deceived, God is not mocked." But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance.
Against Marcion Book VBut Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance. "For whatsoever a man soweth, that shall he also reap." It is then the God of recompense and judgment who threatens this.
Against Marcion Book VFor God is "jealous," and is One who is not contemptuously derided -derided, namely, by such as flatter His goodness-and who, albeit "patient," yet threatens, through Isaiah, an end of (His) patience.
On ModestySince often some accused teachers of a bad life, despised them, and did not feed them in their poverty, he, although he says this later too: "let us not grow weary in doing good," nevertheless even now shows that one must be generous even toward such teachers, since this expenditure goes toward a spiritual matter. So, comparing expenditures on fleshly matters with spending on spiritual things, he says: if you spend on the flesh, preparing dinners and various delicacies, sowing drunkenness, luxury, and gluttony, then you will reap corruption. For both the food itself perishes and it ruins the body along with it. But if you sow spiritually, that is, spiritual works, showing compassion to all and maintaining temperance, then you will reap eternal life. For God is not mocked or deceived, but will render to each his own at that time. Therefore, it is better to spend on spiritual matters, which include expenditures on teachers, than on fleshly pleasures, which are corruptible and corrupt the body. Because from pleasures and excesses come diseases.
Commentary on GalatiansThen when he says, "Be not deceived; God is not mocked," he forestalls an excuse.
He says, therefore: "Be not deceived; God is not mocked." This can be taken in two ways, according to the two explanations given above. According to the first, this way: You say that we ought to imitate our teachers even in good things, but I cannot imitate them save in the things they do; and the only thing I observe in them is evil. Therefore, I ought to imitate them in evil. But he dismisses this, when he says, "Be not deceived, God is not mocked". As if to say: It is erroneous to say this, for the evils of the prelates do not excuse us, because they are an example to their subjects only in those matters in which they imitate Christ, Who is the shepherd without sin. Hence he expressly says in John (10:11): "I am the good shepherd"; and the Apostle says in 1 Corinthians (4:16); (11:1): "Be imitators of me, as I also am of Christ." As if to say: Imitate me in those things in which I imitate Christ. And although you excuse yourself before men because of the evil acts of prelates, yet "God is not mocked," i.e., cannot be deceived: "Shall he be deceived as a man, with your deceitful dealings?" (Job 13:9). Hence it is said in Proverbs (3:34): "He shall scorn the scorners."
But according to the second explanation it is understood in the following manner. They could say: We are poor and have nothing to communicate. But he rejects this, saying, "Be not deceived", i.e., think not to excuse yourself in vain, by pretending poverty; "God is not mocked", i.e., cannot be deceived, for He knows our hearts and is not unaware of our possessions. A likely excuse may deceive a man and satisfy him; but it cannot deceive God.
Commentary on GalatiansFor he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.
ꙗ҆́кѡ сѣ́ѧй въ пло́ть свою̀, ѿ пло́ти по́жнетъ и҆стлѣ́нїе: а҆ сѣ́ѧй въ дꙋ́хъ, ѿ дꙋ́ха по́жнетъ живо́тъ вѣ́чный.
To sow in the spirit is to serve righteousness from faith and with love and not to heed the desires of sin, even though they arise from mortal flesh.… When we are under grace, we sow in tears, when desires arise from our animal body, which we resist by not consenting, so that we may reap in joy. We reap when, by the reformation of our body, no vexation or peril of temptation comes to trouble us from any physical source.
EPISTLE TO THE GALATIANS 61 [1B.6.7-10]Against conjugal chastity it is objected: Galatians 6: He who sows in the flesh shall of the flesh reap corruption: but sowing in the flesh is done through the act of conjugal continence: therefore conjugal continence is contrary to the law of God.
To this it must be said, as to the foregoing objection concerning being in the flesh, that to be in the flesh can denote a relation of matter or of end; insofar as it denotes a relation of matter, it is not reprehensible, and thus it accords with conjugal chastity; insofar as it denotes a relation of end, as when someone performs carnal works for the sake of the flesh, thus it is culpable, and in this way it does not arise from conjugal chastity, but rather is against it. Whence Augustine, in the book On the Good of Marriage: "Marriages have this good, that carnal or youthful incontinence, even if it is vicious, is directed to the honorableness of propagating offspring, so that from the evil of lust the conjugal union may produce something good." For marriage is of such great power that it directs the carnal act to spiritual honorableness.
Disputed Questions on Evangelical Perfection, Question 3But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger, and it is serviceable in whatever way it operates, both by the hand and tongue. "For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing." On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven.
The Stromata Book 1"Why call ye me Lord, Lord," He says, "and do not the things which I say?" For "the people that loveth with their lips, but have their heart far away from the Lord," is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently naming the Lord's name; and "testifying" by deed to Him in whom they trust, that they are those "who have crucified the flesh, with the affections and lusts." "If we live in the Spirit, let us also walk in the Spirit." "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."
The Stromata Book 4All that we say, do or think is sown in two fields, the fallen nature and the Spirit. If what comes from our hand, mouth and heart is good, it is sown in the Spirit and will produce fruits of eternal life. If it is bad, when harvested from the field of the sin nature it will produce an unsavory crop of corruption for us.… It should be observed that to the one who sows in the flesh is given an additional term, "in his flesh." But the one who sows in the Spirit is said not to sow in his spirit but simply "in the Spirit." For the one who sows good things sows not in his own spirit but in God's, from whom he will also reap eternal life.
EPISTLE TO THE GALATIANS 3.6.8(Verse 8) For he who sows in his flesh will reap corruption from the flesh. But he who sows in the Spirit will reap eternal life from the Spirit. Everything we speak, do, and think is sown in two fields, the flesh and the Spirit. If the things that are spoken, done, and thought are good, sown in the Spirit, they will abound with the fruits of eternal life. But if they are evil, taken from the field of the flesh, they will produce for us a harvest of corruption. Another interpretation: Whoever understands the law carnally also expects carnal rewards, which are corrupted in the present age. But whoever is a spiritual listener, sows in the spirit, and will reap eternal life from the spirit. Let us also note the consistency of the discourse and connect it with the previous statements: the person who is called a seed sower in the spirit, when they begin to reap eternal life, they may cease to be a human. Cassianus, who introduces the supposed flesh of Christ, considers every sexual union between a male and a female to be unclean, and is the most fervent heresiarch of the Encratites. He uses the following argument against us under the pretext of the present testimony: 'If anyone sows in the flesh, they will reap corruption from the flesh; but they sow in the flesh who are joined to a woman; therefore, those who use a wife and sow in her flesh will reap corruption from the flesh.' He will be answered, first, that he did not say that Paul, who sows in the flesh, but in his own flesh. However, no one lies with himself, and sows in his own flesh. Then, in order to observe this which we have noted, in his own flesh, let it be granted to him additionally, that those who eat and drink, and sleep and do something for the refreshment of the body, sow in the flesh according to that, and reap corruption from it. But if he resorts to this, to say that those who, whether they drink, or eat, or sleep, in the name of the Lord nonetheless do everything with reason, do not sow in the flesh but in the spirit; and we will respond similarly to him, that those who also follow God's first commandment, doing things with reason: Increase and multiply, and fill the earth (Gen. I, 22), sow not in the flesh but in the spirit. Therefore, this syllogism is futile and fallacious, first deceiving the listener with a sophism. However, upon careful examination, it is easily dissolved: For we cannot say that Abraham, Isaac, Jacob, and other holy men who were born from the promise, as well as the precursor of the Lord himself, sprouted from the corrupt seed, because he was born in the flesh. It is also worth noting that the one who sows in the flesh is identified with his own flesh, but the one who sows in the spirit is called simply in the spirit. For whoever sows good things, does not sow something of his own, but sows in the spirit of God, from which eternal life will be reaped.
Commentary on Galatians"for the one who sows to his own flesh." What, then, does one sow in the flesh? Drunkenness, corruption, gluttony, wastefulness. Such a person, from the flesh, that is, on account of the defective flesh, will receive a punishment there. But "to his own flesh" means through the sins sown in the flesh.
"But the one who sows to the Spirit." What does it mean to sow to the Holy Spirit? What else but almsgiving, and self-discipline, and every virtue?
"will from the Spirit reap eternal life." For as the seeds of the flesh and of the spirit are different, so also is the harvest. There corruption, here eternal life.
Commentary on GalatiansHe assigns the reason for this, saying, "For what things a man shall sow, those also shall he reap."
He says therefore with respect to the first explanation: Surely you err in believing this, because God will render to each one according to his own merits: "For what things a man shall sow, those also shall he reap," i.e., he will be rewarded or punished according to his works, be they good or evil, great or small. But according to the second explanation: "what things a man shall sow, those also shall he reap"; i.e., he will be rewarded according to his good deeds, great or small, both as to the quality of the works and the quantity of the good deeds: "He that soweth sparingly, shall also reap sparingly; and he who soweth in blessings, shall also reap blessings" (2 Cor 9:6).
Then he assigns a specific reason, saying, "For he that soweth in his flesh, of the flesh also shall reap corruption." Now this reason has two parts, according to the two sowings: namely, in the flesh and in the spirit.
To sow in the flesh is to work for the body and for the flesh. As though I were to say: I have spent much on that man, i.e., I have done many things for him. Hence he sows in the flesh who in all that he does, even in things that seem good, does them to favor and benefit the flesh. But with respect to reaping corruption of the flesh, he says and infers, that because seed fructifies for the most part according to the condition of the land, we see that on some lands wheat seeds degenerate into siligo or something else. Now the condition of the flesh is that it is corruptible; hence "he that soweth in his flesh", i.e., directs his works and interest to the flesh, must expect that those works corrupt and perish: "Every work that is corruptible shall fail in the end" (Sir 14:20); "For if you live according to the flesh, you shall die" (Rom 8:13).
Secondly, he treats of the sowing in the spirit, saying, "But he that soweth in the spirit", i.e., directs his interest to the service of the spirit by serving justice through faith and charity, shall reap from the spirit according to its condition. Now the condition of the spirit is that it is the principle of life: "It is the spirit that giveth life," and not just any life, but eternal life; since the spirit is immortal (Jn 6:64). Hence, "of the spirit he shall reap life everlasting": "To him that soweth justice there is a faithful reward," because it never withers (Prov 11:18).
But note that when he treats of the sowing in the flesh, he says, "in his flesh", because the flesh is ours, as part of our nature; but when he speaks of the seed of the spirit, he does not say "his own," because the spirit in us is not from ourselves but from God.
Commentary on GalatiansAnd let us not be weary in well doing: for in due season we shall reap, if we faint not.
τὸ δὲ καλὸν ποιοῦντες μὴ ἐκκακῶμεν· καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.
До́брое же творѧ́ще, да не стꙋжа́емъ сѝ: во вре́мѧ бо своѐ по́жнемъ, не ѡ҆слабѣ́юще.
To produce the best results from the patient's fatigue, therefore, you must feed him with false hopes. Put into his mind plausible reasons for believing that the air-raid will not be repeated. Keep him comforting himself with the thought of how much he will enjoy his bed next night. Exaggerate the weariness by making him think it will soon be over; for men usually feel that a strain could have been endured no longer at the very moment when it is ending, or when they think it is ending. In this, as in the problem of cowardice, the thing to avoid is the total commitment. Whatever he says, let his inner resolution be not to bear whatever comes to him, but to bear it "for a reasonable period"—and let the reasonable period be shorter than the trial is likely to last. It need not be much shorter; in attacks on patience, chastity, and fortitude, the fun is to make the man yield just when (had he but known it) relief was almost in sight.
The Screwtape LettersA hermit said, 'We do not make progress because we do not realize how much we can do. We lose interest in the work we have begun, and we want to be good without even trying.'
The Desert Fathers, Sayings of the Early Christian MonksA brother said to Poemen, 'If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.' The hermit said to him, 'Even if it is done to please men, we still ought to give our brothers what they need.' He told him this parable: 'In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?' The brother answered, 'The one who sowed seed, even if the harvest was poor.' He said, 'It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.'
The Desert Fathers, Sayings of the Early Christian MonksIt is not enough that we do good; for our goodness will not be recognized straight away by God if we do good, but only if we "do not grow weary in doing good." Many begin, many in a way persevere, yet later they give up, either tired or led astray. He justly warns them that they should not grow weary in any way, lest by their weariness they leave off what they began when they began to do well.
EPISTLE TO THE GALATIANS 2.6.9(Verse 9) But let us not grow weary in doing good, for in due season we will reap, if we do not give up. He encourages those who expect the reward of good works in this life, not knowing that just as there is a different time for sowing and for harvesting in a seed, so in the present life, there is sowing of works (which are either in the spirit or in the flesh) but the harvest is the future judgment. And depending on the quality or diversity of the sowing, it will make different measures for us, a hundredfold, sixtyfold, and thirtyfold, which no one can harvest lacking. For whoever perseveres until the end, will be saved (Matt. X, 22). As it is also commanded in another place: Do not fall away (Isai. V). But what is it, that while sinners increase daily in evil deeds, we grow weary in doing good?
Commentary on Galatians"And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith."
Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? it consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of "sowing" and of "not fainting" imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, "for in due season we shall reap, if we faint not." By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, "As we have therefore opportunity, let us do good." As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins (Mat. xxv: 1 ff) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus (Luke xvi: 19.) for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, "as we have opportunity, let us work that which is good toward all men," hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.
Homily on Galatians 6"Let us not become weary," nor grow tired, because rewards are in the future. For there will surely come a time when we will receive the good things and reap the generous things now sown for us. Then, since he mentioned a harvest and that it requires toil and labor, he added, "do not give up," as if to say: The one who reaps then does not grow tired nor become exhausted, as in this present world. Therefore do not, having heard of the harvest, again prepare yourselves to labor. For even in regard to perceptible things [αἰσθητῶν] the seed had labor, and the sickle likewise. For ploughing undoes many things, both the ploughing itself and the heat of the season. But that reaping is not such; the sickle is free from labor. For it is free from pain and sweat. For he said, "do not give up."
— [PHOTIUS] Or "do not give up." That is, not becoming unpracticed, nor withdrawing from generous action. For the crown belongs to those who are led on to the end. [end of the Photius excerpt] —
Commentary on GalatiansIt is then the God of recompense and judgment who threatens this. "Let us not be weary in well-doing; " and "as we have opportunity, let us do good.
Against Marcion Book VIf, however, He also announces recompense, then from the same God must come the harvest both of death and of life. But "in due time we shall reap; " because in Ecclesiastes it is said, "For everything there will be a time.
Against Marcion Book VEven as he says to the Galatians: "Let us not be weary in well-doing: for in due season we shall reap." Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets.
On the Resurrection of the FleshNow he expresses more clearly that even if those who ask of us were wicked, we should not grow weary in our beneficence toward them. But by pointing out that we should not grow weary, he counsels generosity and unceasing giving. Then, having demanded much, he immediately points to the reward as well, namely: "we shall reap." In what manner? Without growing weary, that is, without any toil, but in complete tranquility. For here, exhaustion and labors are joined with the harvest, but there it is not so.
Commentary on GalatiansThen when he says, "And in doing good, let us not fail", he counsels perseverance in ministering, because we should do good not only for a time but always. This can be referred to those already mentioned, namely, to superiors, to equals, and to those who are lower. As if to say: Whatever our station, whether prelates towards subjects, or equals toward equals, or subjects toward prelates, "in doing good", let us not fail, i.e., in doing good works; because in reaping we shall not fail: "Whatsoever thy hand is able to do, do it earnestly" (Sir 9:10); "Be ye steadfast and unmovable" (1 Cor 15:58). And it is important that we do not fail; because we hope for an eternal and unfailing reward. Hence he adds: "for in due time we shall reap", not failing. Therefore Augustine says: "If a man puts no limit on his works, God will put none on His reward." But note that he says, "in due time": because a farmer does not immediately reap the fruit of what he sows, but at the suitable time: "Behold the husbandman waits for the precious fruit of the earth; patiently bearing till he receive the early and latter rain" (Jam 5:7). Of this harvest it is said: "Who soweth in blessings shall also reap of the blessings, eternal life" (2 Cor 9:6).
Commentary on GalatiansAs we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
ἄρα οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως.
Тѣ́мже ᲂу҆̀бо, до́ндеже вре́мѧ и҆́мамы, да дѣ́лаимъ благо́е ко всѣ̑мъ, па́че же къ прⷭ҇нымъ въ вѣ́рѣ.
But whoever chooses to banquet on faith, is stedfast for the reception of the divine words, having acquired already faith as a power of judging, according to reason. Hence ensues to him persuasion in abundance. And this was the meaning of that saying of prophecy, "If ye believe not, neither shall ye understand." "As, then, we have opportunity, let us do good to all, especially to the household of faith." And let each of these, according to the blessed David, sing, giving thanks.
The Stromata Book 1And therefore, dearest brethren, whose fear is inclined towards God, and who having already despised and trampled under foot the world, have lifted up your mind to things heavenly and divine, let us with full faith, with devoted mind, with continual labour, give our obedience, to deserve well of the Lord. Let us give to Christ earthly garments, that we may receive heavenly raiment; let us give food and drink of this world, that we may come with Abraham, and Isaac, and Jacob to the heavenly banquet. That we may not reap little, let us sow abundantly. Let us, while there is time, take thought for our security and eternal salvation, according to the admonition of the Apostle Paul, who says: "Therefore, while we have time, let us labour in what is good unto all men, but especially to them that are of the household of faith. But let us not be weary in well-doing, for in its season we shall reap."
Treatise VIII. On Works and Alms.It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope. But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it." Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God's own showing. Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying, "Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap." He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory; and the things that are past perish, while those which have begun cease to be perfect; as it is written, "The righteousness of the righteous shall not deliver him in whatever clay he shall transgress; " and again, "Hold that which thou hast, that another take not thy crown." Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.
Treatise IX. On the Advantage of Patience.He gives the strongest possible imperative to well-doing: time is short. Life is quickly reaching its term. The end of the world is at hand. "As we have opportunity" means either while we have our own life or while there is life in this world.
EPISTLE TO THE GALATIANS 2.6.10Hence we are to work, and we are to work good and to work it to all so that there is no partiality toward persons. We are to do nothing except do good and good to all. For indeed if love edifies and every person is beloved, then every good that we work we ought to work on behalf of all.… However, he makes the distinction that the good that we work on behalf of all is to be worked most of all on behalf of the household of faith, that is, those who have come to believing trust in Christ and God. He comes to the climax of his argument in urging this. It was particularly germane to the Galatians. For they, by making certain additions to faith from Judaism, were not acting out of faith. They believed that they would gain fruit from works and mere ritual observance. Therefore he adds, "Let us above all do good to the household of faith, because they have adopted faith in the gospel only, that is, in Christ and God."
EPISTLE TO THE GALATIANS 2.6.10. 17It seems to me possible that this passage relates to an earlier statement, so that he is using the name "household of faith" to refer to teachers, who ought, as he says, to be supplied with all that is reckoned good by those who hear them.
EPISTLE TO THE GALATIANS 3.6.10(V. 10) Therefore, while we have time, let us do good to all, especially to those who belong to the family of faith. It is the time of sowing, as we have said, the present time, and the lifespan we are running. In this life, we are allowed to sow what we desire; when this life passes, the time for action is taken away. Thus, the Savior says: Work while it is day; night is coming when no one can work (John 9:4). The word of God has risen for us, the true sun, and the beasts have returned to their dens. Let us proceed as humans to our task, and let us labor until evening, as it is mystically sung in the psalm: You have set darkness, and it is night. The wild animals themselves will pass by, roaring lion cubs, to snatch and seek food from God. The sun rises, and they are gathered, and they sleep in their dens. Man goes out to his work, and to his labor until evening. (Ps. 103, 20-23). Whether we are sick or healthy, humble or powerful, poor or rich, unknown or honored, hungry or satisfied, let us do everything in the name of the Lord with patience and equanimity, and that which is written will be fulfilled in us: For those who love the Lord, all things work together for good. Anger itself and desire, and the harm that desires vengeance, if I restrain myself; if for the sake of God I hold my tongue; if, at every prick of disturbance and the incentives of vice, I recall the sight of God watching over me, they become opportunities for triumph. Let us not say in giving alms: 'This person is a friend, that person I do not know; this one deserves to receive, that one should be despised.' Let us imitate our Father, who makes His sun rise upon the good and the evil, and causes rain to fall upon the just and unjust (Matt. V). The fountain of goodness is open to all. The servant and the free, the commoner and the king, the rich and the poor all likewise drink from it. When a lamp is lit in a house, it shines equally for everyone. But if the reins of generosity are loosened for all indiscriminately, how much more so for members of the household of faith and for Christians, who have the same Father and are called by his name as their master! Moreover, it seems to me that this passage can be connected to the previous ones, in which he calls the members of the household of faith 'masters,' to whom he had ordered all good things to be ministered by their listeners. The course of this life is short. This very thing that I speak, that I say, that I write, that I correct, that I reread, from my time either grows or diminishes for me. Titus, son of Vespasian, who, after the revenge for the blood of Domitian, having overthrown Jerusalem, entered Rome as conqueror, is said to have been of such goodness, that one evening, late, while he was remembering, at dinner, that he had done nothing good that day, he said to his friends: Today, I have lost the day. We think that we do not lose for ourselves the hour, the day, the moments, the time, the ages, when we speak idle words, for which we will have to give an account on the day of judgment (Matt. XII)? But if he said and did this naturally without Law, without the Gospel, without the Savior, and the doctrine of the apostles: what should we do, in whose condemnation Juno holds all, and Vesta holds the virgins, and other idols? Blessed John the evangelist, while he was staying in Ephesus until his extreme old age, and was barely brought to the church among the hands of the disciples, and could not join words into more sentences, he used to say nothing else in each collection but this: Little children, love one another. Finally, the disciples and brothers who were present, tired of hearing the same things always, said: Master, why do you always speak like this? He responded with a worthy sentence from John: Because it is the commandment of the Lord, and if it is done alone, it is enough. This is why the present commandment of the Apostles is: Let us do good to all, especially to the household of faith.
Commentary on Galatians"as we have opportunity." For in this life, the opportunity is for work; there it is no longer.
"let us do good to all people." Toward Jews, toward Greeks, and especially toward the faithful.
Commentary on Galatians"Let us not be weary in well-doing; " and "as we have opportunity, let us do good." Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods.
Against Marcion Book VJust as it is not always convenient to sow, so too with performing works of mercy, as both the virgins and Lazarus show. Therefore, while we have time in this life, let us do good—that is, kindness and mercy—not only to teachers, but also to Greeks and Jews. Of course, assistance should not be rendered to these latter in the same measure as to fellow believers, but greater generosity should be shown to the faithful. For this is what he indicates by the word "especially." But notice how even in this case he distances them from Jewish narrowness: for the law opened the heart toward those of one's own nation, but grace invites land and sea to the table of mercy, though not in equal measure, as has been said.
Commentary on GalatiansThen when he says, "Whilst we have time, let us work good to all men," he advises everyone to minister, saying: Since we shall reap, not failing, then "whilst we have time", i.e., in this life, which is the time for sowing: "I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work" (Jn 9:4); "Whatsoever thy hand is able to do, do it earnestly; for neither work nor reason nor wisdom nor knowledge shall be in hell whither thou art hastening" (Sir 9:10). As long, I say, as we have time, "let us work good," and this to all men who are bound to us through a divine likeness, inasmuch as all of us have been made to the image of God.
But this seems to be contrary to Sirach (12:5): "Give to the good and receive not the sinner." Therefore we are not obliged to do good to everyone. I answer that in the sinner are two things: namely, his nature and his guilt. Now the nature in everyone, including an enemy, must be loved and upheld: "Love your enemies" (Mt 5:44). But the guilt in them is to be shunned. Therefore, when it is said, "Give to the just and receive not the sinner," the meaning is that you ought not to do good to the sinner precisely as he is a sinner, but because he is a human being. Hence Augustine says: "Be not remiss in judging, or inhuman in helping. Therefore, in evil men let us attack their sin, but show mercy to our common condition."
But because we cannot do good to everyone, he presents the order in which it is to be done, when he adds: "but especially to those who are of the household of the faith," who, namely, are not only akin to us in nature but united by faith and grace: "You are no more strangers and foreigners: but you are fellow citizens of the saints and the domestics of God" (Eph 2:19). Therefore mercy must be extended to everyone but preferably to the just who share in the faith, because it is said: "But if any man have not care of his own and especially those of his house, he hath denied the faith and is worse than an infidel" (1 Tim 5:8).
But here it might be asked whether it is lawful to love one more than another. To answer this, it should be noted that love can be called greater or less in two ways. In one way, from the standpoint of the object; in another, from the intensity of the act. For to love someone is to will good to him. Accordingly, one can love one person more than another, either because he wills him a greater good, which is the object of love, or because he more intensely wills him a good, i.e., with a more intense love. Therefore, with respect to the first, we ought to love everyone equally, because we ought to wish the good of eternal life to everyone; but with respect to the second, it is not necessary that we love all equally, because since the intensity of an act results from the principle of the action, and the principle of the action is union and similarity, we ought to love in a higher degree and more intensely those who are more like us and more closely united to us.
Commentary on Galatians
Bear ye one another's burdens, and so fulfil the law of Christ.
ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ.
[Заⷱ҇ 214] Дрꙋ́гъ дрꙋ́га тѧгѡты̀ носи́те, и҆ та́кѡ и҆спо́лните зако́нъ хрⷭ҇то́въ.
There was once a brother who was very eager to seek goodness. Being very disturbed by the demon of lust, he came to a hermit and told him about his thoughts. The hermit was inexperienced and when he heard all this, he was shocked, and said he was a wicked brother, unworthy of his monk's habit because he had thoughts like that. When the brother heard this, he despaired, left his cell and started on his way back to the world. But by God's providence, Apollo met him. Seeing he was so upset and sad, he said to him, 'Son, why are you so unhappy?' The brother was very embarrassed, and at first said nothing. But when Apollo pressed him to say what was happening to him, he admitted everything and said, 'It is because lustful thoughts trouble me. I confessed them to that hermit, and he says I now have no hope of salvation. So I have despaired, and am on my way back to the world.' When Apollo heard this, he went on asking questions like a wise doctor, and gave him this counsel, 'Do not be cast down, son, nor despair of yourself. Even at my age and with my experience of the spiritual life, I am still troubled by thoughts like yours. Do not fail now; this trouble cannot be cured by our efforts, but only by God's mercy. Do as I say and go back to your cell.' The brother did so. Then Apollo went to the cell of the hermit who had made the brother despair. He stood outside the cell, and prayed to the Lord with tears, saying, 'Lord, you permit men to be tempted for their good; transfer the war that brother is suffering to this hermit: let him learn by experience in his old age what many years have not taught him, and so let him find out how to sympathize with people undergoing this kind of temptation.' As soon as he ended his prayer he saw a black man standing by the cell firing arrows at the hermit. As though he had been wounded, the hermit began to totter and lurch like a drunken man. When he could bear it no longer, he came out of his cell, and set out on the same road by which the young man started to return to the world. Apollo understood what had happened, and went to meet him. He came up to him and said, 'Where are you going? Why are you so upset?' When the hermit saw that the holy Apollo understood what had happened, he was ashamed and said nothing. Apollo said to him, 'Go back to your cell and see in others your own weakness and keep your own heart in order. For either you were ignorant of the devil in spite of your age, or you were contemptuous, and did not deserve to gain strength by struggling with the devil as all other men must. But struggle is not the right word, when you could not stand up to his attack for one day. This has happened to you because of the young monk. He came to you because he was being attacked by the common enemy of us all. You ought to have given him words of consolation to help him against the devil's attack but instead you drove him to despair. You did not remember the wise man's saying, which orders us to deliver the men who are drawn towards death, and not to cease to redeem men ready to be killed. You did not remember our Saviour's parable, "You should not break the bruised reed, nor quench the smoking flax" (Matt. 12:20). No one can endure the enemy's clever attacks, nor quench, nor control the leaping fire natural to the body, unless God's grace preserves us in our weakness. In all our prayers we should ask for his mercy to save us, so that he may turn aside this scourge which is aimed even at you. For he makes a man to grieve, and then lifts him up to salvation; he strikes, and his hand heals; he humbles and exalts; he gives death and then life; he leads to hell and brings back from hell (1 Sam. 2:6). So Apollo prayed again, and at once the hermit was set free from his inner war. Apollo urged him to ask God to give him a wise heart, in order to know how best to speak.
The Desert Fathers, Sayings of the Early Christian MonksThe "law of Christ" means the law of love. The one who loves his neighbor fulfills the law. The love of neighbor is strongly commended even in the Old Testament. The apostle elsewhere says that it is by love that all the commands of the law are summed up. If so, then it is evident that even that Scripture which was given to the covenant people was the law of Christ, which, since it was not being fulfilled by fear, he came to fulfill by love. The same Scripture, therefore, and the same law is called the old covenant when it weighs down in slavery those who are grasping after earthly goods. It is called the new testament when it raises to freedom those who are ardently seeking the eternal good.
EPISTLE TO THE GALATIANS 58 [1B.6.2]However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me, will recount; and I shall again set before you the precepts themselves, as it were in the germ. ... "If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Bear ye one another's burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not."
The Instructor Book 3I Exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that "thou mayest fulfil the law of Christ."
Epistle of Pseudo-Ignatius to Hero, a Deacon of AntiochSin is a burden, as the psalmist affirms. … This burden the Savior bore for us, teaching by his life what we ought to do. He himself bears our iniquities and grieves for us and invites those who are cast down by the burden of sin and the law to take up the light yoke of virtue. Therefore the one who does not demean his brother's salvation extends his hand as needed. So far as it lies within him he weeps with him as he weeps; he shares the neighbor's weakness. He counts another's sins as his own. Such is the one who fulfills the law of Christ through love.
EPISTLE TO THE GALATIANS 3.6.2(Vers. 2.) Carry one another's burdens, and thus fulfill the law of Christ. For sin is a burden, and the Psalmist testifies, saying: My iniquities have risen above my head, like a heavy burden weighing me down (Psalm 38:5). And Zechariah, in a vision, saw a weighty lead covering of iniquity (Zechariah 5). The Savior took this burden upon Himself for us, teaching us by His example what we ought to do. For indeed he carries our iniquities, and he grieves for us, and he invites those who are burdened by the weight of sins and the Law to the light burden of virtue, saying: My yoke is easy, and my burden is light. Therefore, whoever does not despair of his brother's salvation, but extends a hand to the one who prays, and as much as he can, weeps with the one who weeps, is weak with the weak, and judges his own sins as those of others, such a person fulfills the law of Christ through charity. What is the law of Christ? This is my commandment, that you love one another (John 13:34). What is the law of the Son of God? Love one another, as I have loved you. How did the Son of God love us? Greater love has no one than this, that someone lay down his life for his friends (John 15:13). Whoever does not have compassion, nor is clothed with the bowels of mercy and tears, although he may be spiritual, will not fulfill the law of Christ. But let us also connect this place with the previous ones. For we follow a twofold understanding. If someone is weak in faith and is still nourished with the milk of infancy, they cannot so quickly transition from legal observance to the spiritual sacraments: you who are stronger, bear their burdens, lest your knowledge cause your brother to stumble, for whom Christ died. Also bear the need of your brother, who aids the burdened poor with the weight of destitution, and makes friends for himself with unjust money (Luke 16), whom Christ addresses after his resurrection: Come to me, blessed of my Father: possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink (Matthew 25:34, 35). According to this meaning, Paul, teaching Timothy in another Epistle, added: Command those who are rich in this present world not to be conceited or to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life (1 Timothy 6:17-19). He who grasps true life, surely the one who speaks: I am the life (John 14:6), fulfills the law of Christ, which aims at life.
Commentary on Galatians"Bear ye one another's burdens."
It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.
"And so fulfil the law of Christ."
He says not "fulfil," but, "complete;" that is, make it up all of you in common, by the things wherein ye bear with one another. For example, this man is irascible, thou art dull-tempered; bear therefore with his vehemence that he in turn may bear with thy sluggishness; and thus neither will he transgress, being supported by thee, nor wilt thou offend in the points where thy defects lie, because of thy brother's forbearing with thee. So do ye by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if ye do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all.
Homily on Galatians 6"Bear one another's burdens." Since there is no person without sin, he urges not to be demanding toward the sins of one's neighbor, as knowing that you too have sins, and that we must behave toward one another with mutual consideration.
— [PHOTIUS] For the law of Christ was therefore demonstrated through his works: for he indeed took up our sins and bore our diseases. (Isa. 53:4-5; Matt. 8:17) And the excess, that he also accepted the cross and death for us. [end of the Photius excerpt] —
— [OECUMENIUS] Or that to bear one another's burdens and weaknesses is thereby the fulfilling of the law of Christ, insofar as it is done out of love. Love is the fulfillment of the divine law. (Rom. 13:10) [end of the excerpt by Oecumenius] —
Commentary on GalatiansBy "burdens" he means the needs of the body. So to the extent that anyone is richer in resources, he is called to bear the poor person's burden and relieve poverty by his abundance.
COMMENTARY ON ROMANS 10.6The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, but the favour of a compendious acceptance; the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, "Bear ye one another's burdens, and so fulfill the law of Christ," since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, "Thou shalt love thy neighbour as thyself" (which, in fact, underlies the injunction, "Bear ye one another's burdens"), is really "the law of Christ," though literally the law of the Creator.
Against Marcion Book VThis means: "You have one deficiency but not another. The neighbor's case is the opposite. He has another deficit but not the one you have. You must bear his and he yours. For thus is the law of love fulfilled." By "the law of Christ" he means love, for he himself said, "I give you a new commandment, to love one another."
EPISTLE TO THE GALATIANS 6.2Since, being human, it is impossible to be sinless, he urges not to judge the sins of one's neighbor harshly, but to bear with them, so that afterward another may also bear with his sins.
He did not say: πληρώσατε, but: αναπληρώσατε, that is, fulfill all things together communally, mutually helping one another. For example, let the quick-tempered help the slow, and let the slow restrain his ardent impulses, and thus the former will not sin with the assistance of the latter, and the latter will not sin with the assistance of the former. In this way, extending hands to one another, fulfill the law of Christ through mutual help, each one by his assistance to his neighbor making up for what the other lacks. Indeed, the duty of love requires bearing one another's burdens, because in love is contained the fulfillment of Christ's commandments.
Commentary on GalatiansBut how they ought to act towards equals he shows when he says, "Bear ye one another's burdens". Here he admonishes them to support one another, saying, "Bear ye one another's burdens." And this is to be done in three ways. In one way by patiently enduring the bodily or spiritual defects of another: "We that are stronger ought to bear the infirmities of the weak" (Rom 15:1). In a second way by coming to one another's aid in their needs: "Communicating to the necessities of the saints" (Rom 12:13). In a third way by making satisfaction through prayers and works for the punishment one has incurred: "A brother that is helped by his brother is like a strong city" (Prov 18:19). Now the reason for this admonition is the fulfillment of the law of Christ. But this is charity: "The fulfillment of the law is love" (Rom 13:10). Hence he says: "and you shall fulfil the law of Christ", i.e., charity.
There are three reasons why charity is specifically linked with the law of Christ. First, because by it the New Law is distinguished from the Old; for the former is a law of fear, but the latter of love. Hence Augustine says: "Fear and love is the slight difference between the Old Law and the New." Secondly, because Christ expressly promulgated His law in terms of charity: "By this shall all men know that you are my disciples, if you have love one for another" (Jn 13:35); again: "A new commandment I give unto you: that you love one another, as I have loved you" (v. 34). Thirdly, because Christ fulfilled it and left us an example how to fulfill it; for he bore our sins out of charity: "Surely he hath borne our infirmities" (Is 53:4); "Who his own self bore our sins in his body upon the tree, that we, being dead to sins, should live to justice" (1 Pet 2:24); "He himself shall carry them that are with young" (Is 40:11). Thus, then, ought we to carry one another's burdens out of charity, that so we may fulfill the law of Christ.
Commentary on Galatians