bound to believe him, or because there were some who preached “another Gospel.” (Gal. i. 6.) “Wherein I suffer trouble,” he says, “as an evil-doer, even unto bonds.” Again he intro- duces consolation and encouragement from himself, and he prepares1358 his hearer’s mind with these two things; first, that he should know him to endure hardness; and, secondly, that he did not so but for a useful purpose, for in this case he will gain, in the other will even suffer harm. For what advantage is it, that you can show that a Teacher has exposed himself to hardship, but not for any useful purpose? But if it is for any benefit, if for the profit of those who are taught, then it is worthy of admiration.1359 “But the word of God is not bound.” That is, if we were soldiers of this world, and waged an earthly warfare, the chains that confine our hands would avail. But now God has made us such that nothing can subdue us. For our hands are bound, but not our tongue, since nothing can bind the tongue but cowardice and unbelief alone; and where these are not, though you fasten chains upon us, the preaching of the Gospel is not bound. If indeed you bind a husbandman, you prevent his sowing, for he sows with his hand: but if you bind a Teacher, you hinder not the word, for it is sown with his tongue, not with his hand. Our word therefore is not subjected to bonds. For though we are bound, that is free, and runs its course. How? Because though bound, behold, we preach. This is for the encouragement of those that are free. For if we that are bound preach, much more does it behoove you that are loose to do so. You have heard that I suffer these things, as an evil-doer. Be not dejected. For it is a great wonder, that being bound I do the work of those that are free, that being bound I overcome all, that being bound I prevail over those that bound me. For it is the word of God, not ours. Human chains cannot bind the word of God. “These things I suffer on account of the elect.” Ver. 10. “Therefore I endure all things,” he says, “for the elect’s sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory.” Behold another incentive. I endure these things, he says, not for myself, but for the sal- vation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but “for the elect’s sake.” If God has chosen them, it becomes us to suffer everything for their sakes. “That they also may obtain salvation.” By saying, “they also,” he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their 1358 Lit. “oils.” 1359 B. and Sav. mar. read this passage differently, and Old Lat. differently from them; no one of the readings seems right, unless perhaps this. 846 2 Timothy 2:1-7