HOMILY III.] HOMILIES ON TIMOTHY. the strength required to bear the name of Christ, and to sustain it well, and bear the Cross. For he who in action, or word, or thought, does anything unworthy of Christ, does not sustain His name, and has not Christ dwelling in him. For he that sustains that name bears it in tri umph, not in the concourse of men, but through the very heavens, while all angels stand in awe, and attend upon him, and admire him. " I thank the Lord, who hath enabled me." Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was " a chosen vessel." For this, O blessed Paul, was thy own part. " For God is no respecter of persons." l But I thank Him that he " thought me worthy of this ministry." For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others : so it is here. Then ob serve how he magnifies the mercy and loving- kindness of God, in describing his former life, "who was formerly," he says, " a blasphemer, and a persecutor, and injurious." And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. " For I bear them record that they have a zeal for God, but not according to knowledge." (Rom. x. 2.) But of himself he says, " Who was a blasphemer and a persecu tor." Observe his lowering of himself ! So free was he from self-love, so full of humility, that he is not satisfied to call himself a perse cutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he,was a blasphemer, but in the madness of his blasphemy he perse cuted those who were willing to be godly. 2 " But I obtained mercy because I did it igno- rantly in unbelief." Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. " Many of the Jews believed on Him, but be cause of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God." (John xii. 42, 43.) And Christ again said to them, " How can ye believe, who receive honor one of another " (John v. 44) ? and the parents of the blind man " said these things for fear of the Jews, lest they should be put out of the synagogue." (John ix. 22.) Nay the Jews themselves said, " Perceive ye how we avail nothing? behold, the world is gone after Him." (John xii. 19.) Thus their love of 1 He would be a respecter of persons who, without regard to a man s qualities, should arbitrarily (or on external grounds, such as birth, wealth, &c.) prefer him to others; God therefore does not do this. Rom. ii. n; Col. iii. 25; Acts x. 34. - evPo-e/Seii , " to worship aright." power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, 3 which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then ? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus : for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, 4 but when they were com pletely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine perni cious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, " The Romans will come and take away both our place and nation." (John xi. 48.) What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, "which He had promised before by His holy prophets." (Rom. iv. 2.) How is it then that thou knowest not, thou who art zealous of the law of their fathers, who wert brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, whilst thou that studiest the law art persecuting it ! It is for this he condemns himself, saying, " I am not meet to be called an Apostle." (i Cor. ix. 9.) It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained " mercy." What then does he mean when he says, " He counted me faithful"? He would give up no right of his Master s : even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, " Sirs, why do ye these things to us? we also are men of like passions with you." (Acts xiv. 15.) So again, " He counted me faithful." And again, " I labored more abundantly than they all, yet not I, but the grace of God which was with me." (i Cor. xv. 10.) And again, "It is He that worketh in us both to will and to do." (Phil, ii. 13.) Thus in acknowledging that he "ob tained mercy," he owns that he deserved pun- i.e. provi i.e. Jewish teachers.