He does not then say this to exalt himself, but through a desire to show that Christ is even yet caring for them. And he shows what he says to be credible, by adding, “for His Body’s sake.” For that so it is, and that there is no unlikelihood in it, is plain from these things being done for His body’s sake. Look how He hath knitted us unto Himself. Why then introduce Angels between? “Whereof I was made,” he saith, “a minister.” Why introduce 277 Angels besides? “I am a minister.” Then he shows that he had himself done nothing, albeit he is a minister. “Of which I was made,” saith he, “a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God.” “The dispensation.” Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that ye might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by “dispensation” he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For ye would not otherwise have received the word. “For you,” he saith, “to fulfill the word of God.” He speaks of the Gentiles, showing that they were yet wavering, by the expression, “fulfill.” For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; “for I never could have had the power,” he saith. Having shown that which is greater, that his sufferings are Christ’s, he next subjoins what is more evident, that this also is of God, “to fulfill His word in you.” And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when ye are able to hear it, and cometh not of neglect, but to the end ye may receive it. For God doeth not all things on a sudden, but useth condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old. And He shows in the Gospel, that for this reason He sent the servants first, that they might not proceed to kill the Son. For if they did not reverence the Son, even when He came after the servants, much less would they had He come sooner; if they gave no heed to the lesser commandments, how would they to the greater? What then, doth one object? Are there not Jews even now, and Greeks who are in a very imperfect condition? This, however, is an excess of listlessness. For after so long a time, after such great instructions, still to continue imperfect, is a proof of great stupidity. When then the Greeks say, why did Christ come at this time? let us not allow them so to speak, but let us ask them, whether He did not succeed? For as, if He had come at the very first, and had not succeeded, the time would not have been for us a sufficient excusation, so, seeing He hath succeeded, we cannot with justice be brought to account on the score of “the time.” For neither does any one demand of a physician, who has removed the disease, and restored one to health, to give an account of his treatment, nor yet does any examine closely a general who has gained a victory, why at this time, and why in this place. For these things it were in place to ask, had he not been successful; but when he has been successful, 488 Colossians 1:21,22