5. For do not tell me that this or that man is a runaway slave, or a robber or thief, or laden with countless faults, or that he is a mendicant and abject, or of low value and worthy of no account; but consider that for his sake the Christ died; and this sufficeth thee for a ground for all solicitude. Consider what sort of person he must be, whom Christ valued at so high a price as not to have spared even his own blood. For neither, if a king had chosen to sacrifice himself on any one's behalf, should we have sought out another demonstration of his being some one great and of deep interest to the King--I fancy not--for his death would suffice to show the love of him who had died towards him. But as it is not man, not angel, not archangel; but the Lord of the heavens himself, the only-begotten Son of God himself having clothed himself with flesh, freely gave himself on our behalf. Shall we not do everything, and take every trouble, so that the men who have been thus valued may enjoy every solicitude at our hands? And what kind of defence shall we have? what allowance? This at least is the very thing by way of declaring which Paul also said, "Do not by thy meat destroy him for whose sake Christ died." [418] For desiring to shame, and to bring to solicitude, and to persuade to care for their neighbours, those who despise their brethren, and look down upon them as being weak, instead of all [419] else he set down the Master's death.
Sitting then in the prison he wrote the letter to the Philippians from that so great distance. For such as this is the love that is according to God: [420] it is interrupted by no one of human things, since it has its roots from above in the heavens [421] and its recompense. And what says he? "Now I desire that ye should know, brethren." [422] Seest thou solicitude for his scholars? seest thou a teacher's carefulness? Hear too of loving affection of scholars towards their teacher, that thou mayest know that this was what made them strong and unconquerable--the being bound together with one another. For if "Brother helped by brother is as a strong city;" [423] far more so many bound together by the bonds of love would have entirely repulsed the plotting of the wicked demon. That indeed then Paul was bound up with the disciples, requires not even any demonstration further nor argument for us, since in truth even when in bonds he anxiously cared for them, and each day, he was also dying for them, burning with his longing.
6. And that the disciples too were bound up with Paul with all perfectness; [424] and that not men only, but women also, hear what he says about Phoebe. "Now I commend [425] to you Phoebe the sister, being a deaconess of the Church which is in Cenchreæ; that ye may receive her in the Lord worthily of the saints, and stand by her, in whatever matter she may require you, since [426] she has proved a helper [427] of many; and of me myself." [428] But in this instance he bore witness to her of her zeal so far as help went (only:) [429] but Priscilla and Aquilla went as far even as death for Paul's sake; and about them he thus writes, saying, "Aquila and Priscilla salute you, who for my life's sake laid down their own neck;" [430] for death clearly. And about another again writing to these very persons he says, "Because he went as far as death; having counselled ill for his life, in order that he might supply your deficiency in your service towards me." [431] Seest thou how they loved their teacher? how they regarded his rest [432] before their own life? On this account no one surpassed them then. Now this I say, not that we may hear only, but that we may also imitate; and not to the ruled only, but also to those who rule is what we say addressed; in order that both scholars may display much solicitude about their teachers, and the teachers may have the same loving affection as Paul about those placed under them; not those present only, but also those who are far off. For also Paul, dwelling in the whole world just as in one house, thus continually took thought for the salvation of all; and having dismissed every thing of his own; bonds and troubles and stripes and straits, watched over and inquired into each day, in what state the affairs of the disciples were; and often for this very purpose alone sent, now Timothy, and now Tychicus; and about him he says, "That he may know your circumstances, and encourage your hearts:" [433] and about Timothy; "I have sent him, being no longer able to contain myself; lest in some way the tempter have tempted you." [434] And Titus again elsewhere, and another to another place. For since he himself, by the compulsion of his bonds being often detained in one place, was unable to meet those who were his vitals, he met them through the disciples.
7. And then therefore being in bonds he writes to the Philippians, saying, "Now I desire that ye should know, brethren," [435] calling the disciples brethren. For such a thing as this is love; it casts out all inequality, and knows not superiority and dignity; but even if one be higher than all, he descends to the lowlier position of all; just what Paul also used to do. But let us hear what it is that he desires they should know. "That the things which happened unto me," he says, "have fallen out rather to the furtherance of the gospel." [436] Tell me, how and in what way? Hast thou then been released from thy bonds? hast thou then put off thy chain? and dost thou with free permission preach in the city? hast thou then, having gone into an assembly, drawn out many long discourses about the faith, and departed after gaining many disciples? hast thou then raised the dead and been made an object of wonder? hast thou then cleansed lepers, and all were astounded? hast thou driven away demons, and been exalted? No one of these things, he says. How then did the furtherance of the gospel take place? tell me. "So that my bonds," he says, "have become openly known in the whole Court, and to all the rest." [437] What sayest thou? this then, this was the furtherance, this the advance, this the increase of the proclamation--that all knew that thou wast bound. Yes, he says: Hear at least what comes next, that thou mayest learn that the bonds not only proved no hindrance, but also a ground of greater freedom of speech. "So that several [438] of the brethren in the Lord, in reliance on my bonds, more abundantly dare fearlessly to speak the word." [439] What sayest thou, O Paul? have thy bonds inspired not anxiety but confidence? not fear but earnest longing? The things mentioned have no consistency. [440] I too know it. For neither did these things take place according to the consistency of human affairs, he means, [441] but what came about was above nature, and the successes were of divine grace. On this account what used to cause anxiety to all others, that to him afforded confidence. For also if any one having taken the leader of an army and confined him, have made this publicly known, he throws the whole camp into flight; and if any one have carried a shepherd away from the flock, the security with which he drives off the sheep is great. But not in Paul's case was it thus, but the contrary entirely. For the leader of the army was bound, and the soldiers became more forward in the spirit; and the confidence with which they sprung upon their adversaries was greater: the shepherd was in confinement, and the sheep were not consumed, nor even scattered.
8. Who ever saw, who ever heard of, the scholars taking greater encouragement in the dangers of their teachers? How was it that they feared not? how was it that they were not terrified? how was it that they did not say to Paul, "Physician, heal thyself," [442] deliver thyself from thy manifold perils, and then thou will be able to procure for us those countless good things? How was it they did not say these things? How! It was because they had been schooled, from the grace of the Spirit, that these things took place not out of weakness, but out of the permission of the Christ; in order that the truth might shine abroad more largely; through bonds and imprisonments and tribulations and straits increasing and rising, to a greater volume. Thus is the power of Christ in weakness perfected. [443] For indeed if his bonds had crippled Paul [444] and made him cowardly; either himself or those belonging to him; one could not but feel difficulty; but if rather they prepared him into greater renown, one must be astounded and marvel, how through a thing involving dishonour glory was procured for the disciple--through a thing inspiring cowardice confidence and encouragement resulted to them all. For who was not astounded at him then, seeing him encircled with a chain? Then demons took to flight all the more, when they saw him spending his time in a prison. For not so splendid does the diadem make a royal head, as the chain his hands; not owing to their proper nature, but owing to the grace that darted brightness on them. [445] On this account it was that great encouragement resulted to the disciples. For also they saw his body indeed bound, but his tongue not bound, his hands indeed tightly manacled, [446] but his voice unshackled, and transversing the whole world more swiftly than the solar ray. And this became to them an encouragement; learning as they did from the facts that no one of present things is to be dreaded. For when the soul has been genuinely imbued by divine longing and love, it pays regard to no one of things present; but just as those who are mad venture themselves against fire and sword and wild beasts and sea and all else, so these too, maddened with a most noble and most spiritual frenzy, a frenzy arising from sanity, [447] used to laugh at all things that are seen. On this account, seeing their teachers bound, they the more exulted, the more prided themselves; by facts giving to their adversaries a demonstration that on all sides they were impregnable and indomitable.
9. Then therefore, when matters were in this state, some of the enemies of Paul, desiring to fan up the war to greater vehemence, and to make the hatred of the tyrant, which was felt towards him greater, pretended that they themselves also preached; (and they did preach the right and sound faith,) for the sake of the doctrine advancing more rapidly: and this they did, not with the desire to disseminate the faith; but in order that Nero, having learnt that the preaching was increasing and the doctrine advancing, might the sooner have Paul led away to execution. [448] There were therefore two schools; that of Paul's scholars and that of Paul's enemies; the one preaching out of sincerity, and the others out of love of contention and the hatred they felt towards Paul. And by way of declaring this he said, "Some indeed through envy and strife are preaching Christ," (pointing out those his enemies) "but some also through good pleasure;" [449] saying this about his own scholars. [450] Then next about those; "Some indeed out of contentiousness," (his enemies,) not purely, not soundly, but, "thinking that they are thereby bringing pressure upon my bonds; [451] but the others out of love;" (this again about his own brethren;) "knowing that I am set [452] for the defence of the gospel." For what? Nevertheless, in any way; whether in pretence or in sincerity, Christ is being announced." [453] So that vainly and to no purpose is this saying taken in reference to heresies. For those who then were preaching were not preaching corrupt doctrine; but sound and right belief. For if they were preaching corrupt doctrine, and were teaching other things contrary to Paul, what they desired was certain not to succeed to them. Now what did they desire? That the faith having grown, and the disciples of Paul having become numerous, it should rouse Nero to greater hostility. And if they were preaching different doctrines, they would not have made the disciples of Paul numerous; and by not doing so, [454] they would not have exasperated the tyrant. He does not therefore say this--that they were bringing in corrupt doctrines--but that the motive from which they were preaching, this was corrupt. For it is one thing to state the pretext [455] of their preaching itself was not sound. For the preaching does not become sound when the doctrine is laden with deception; and the pretext does not become sound when the preaching indeed is sound, but they who preach do not preach for the sake of God, but either with a view of enmity, or with a view to the favour of others.