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62.310.10 des; for this is what the phrase, You have known, shows. But it is necessary to know something more fully. That you might walk worthy of the Lord. Here he speaks about life and works; for he does this everywhere; he always joins conduct with faith. Unto all pleasing. But how, All pleasing? Being fruitful in every good work, and increasing in the knowledge of God. Just as, he says, He revealed Himself to you all at once, and just as you received so great a knowledge, so also show forth a conduct worthy of the faith; for this requires a great conduct, and much greater than the old one. For he who has known God, and has been counted worthy to be a servant of God, or rather, even a son, see how much virtue he needs. Being strengthened with all power. Here he speaks about trials and persecutions, We pray that you may be filled with strengthening, so as not to grow weary or despair. According to the might of His glory. That, he says, you may take up such zeal, as is fitting for the strength of His glory to give. Unto all patience and longsuffering. What he says is this: Briefly, we pray, he says, that you may have a virtuous life worthy of your citizenship, and stand firm, as is likely for those strengthened by God. For this reason, he for the time does not yet touch upon doctrines, but turns to their manner of life, where he had nothing to blame; and having praised them for what was necessary, he then descends to accusation. This he also does everywhere; for whenever he is about to write to someone, having something to blame, and also something to praise, he first praises, and then descends to the charges. For he first makes the hearer well-disposed, and frees the accusation from all suspicion, and shows that he himself wanted to praise entirely, but by necessity is brought to these words. This he also does in the first Epistle to the Corinthians. For having praised them for countless things, as loving him, and in the matter of the one who had committed fornication, he then descends to accusation. But in the Epistle to the Galatians, he does not, but the contrary; or rather, if one should examine it, that accusation too comes from praise. For since he had no good achievement of theirs to speak of at that time, and the charge was severe, and all were corrupted, and being strong they were able to bear it, he begins with accusation, saying, I marvel; so that this too is a form of praise. But afterwards he praises them, not for their present state, but for their past deeds, saying, that If possible, you would have plucked out your eyes and given them to me. 2. Being fruitful, he says; this is about works. Being strengthened; this is about trials. Unto all patience and longsuffering; longsuffering towards 62.311 one another, patience towards those outside. For one is longsuffering towards those whom it is possible to avenge oneself on, but one is patient with those one cannot avenge oneself on. For this reason, patience is never spoken of with respect to God, but longsuffering often is; as this blessed one himself says, writing elsewhere: Or do you despise the riches of His goodness and forbearance and longsuffering? Unto all. Not just for now, and no longer afterwards. In all, he says, spiritual wisdom and understanding. For otherwise it is not possible to fully know His will. And yet they thought they had His will, but their wisdom was not spiritual. That you might walk, he says, worthy of the Lord. For this becomes the way of the best conduct. For he who has learned of God's love for mankind; and he learns it, if he sees the Son given up; will have greater zeal. And otherwise, we pray not only for this, that you may learn, but that you may also show it forth in your works; for he who knows without doing, is also to be punished. That you might walk, he says; that is, always, not just once, but continually. Just as walking is necessary for us, so too is living rightly. And he always calls such a thing a walk, reasonably, showing that this is the life set before us; but the worldly life is not such. And great is the praise. That you might walk, he says, worthy of the Lord, and, In

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62.310.10 δῆς· τοῦτο γὰρ δείκνυσι τὸ, Ἔγνωτε. Ἀλλὰ δεῖ τι καὶ ἐπιγνῶναι. Εἰς τὸ περιπατῆσαι ὑμᾶς ἀξίως τοῦ Κυρίου. Ἐνταῦθα περὶ βίου καὶ τῶν ἔργων φησί· καὶ γὰρ καὶ τοῦτο πανταχοῦ ποιεῖ· ἀεὶ τῇ πίστει συζεύγνυσι τὴν πολιτείαν. Εἰς πᾶσαν ἀρέσκειαν. Πῶς δὲ, Πᾶσαν ἀρέσκειαν; Ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, καὶ αὐξανόμενοι ἐν τῇ ἐπιγνώσει τοῦ Θεοῦ. Ὥσπερ, φησὶν, ἀθρόως ὑμῖν ἑαυτὸν ἀπεκάλυψε, καὶ ὥσπερ τηλικαύτην ἐλάβετε γνῶσιν, οὕτω καὶ πολιτείαν ἀξίαν ἐπιδείξασθε τῆς πίστεως· μεγάλης γὰρ αὕτη δεῖται πολιτείας, καὶ πολλῷ μείζονος, ἢ ἡ παλαιά. Ὁ γὰρ τὸν Θεὸν εἰδὼς, καὶ τοῦ Θεοῦ δοῦλος εἶναι καταξιωθεὶς, μᾶλλον δὲ καὶ υἱὸς, ὅρα ὅσης δεῖται ἀρετῆς. Ἐν πάσῃ δυνάμει δυναμούμενοι. Ἐνταῦθα περὶ τῶν πειρασμῶν καὶ τῶν διωγμῶν φησιν, Εὐχόμεθα ἵνα πληρωθῆτε δυναμούμενοι, ὥστε μὴ ἀκηδιᾶσαι, μηδὲ ἀπογνῶναι. Κατὰ τὸ κράτος τῆς δόξης αὐτοῦ. Ἵνα, φησὶ, τοιαύτην ἀναλάβητε προθυμίαν, οἵα πρέπει τῇ ἰσχύϊ τῆς δόξης αὐτοῦ δοῦναι. Εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν. Ὃ λέγει, τοιοῦτόν ἐστι· Συντόμως εὐχόμεθα, φησὶν, ὥστε ἐνάρετον ὑμᾶς βίον σχεῖν καὶ τῆς πολιτείας ἄξιον, καὶ στῆναι βεβαίως, ὡς εἰκὸς τοὺς ἀπὸ Θεοῦ δυναμωθέντας. ∆ιὰ τοῦτο τέως οὐδέπω ἅπτεται δογμάτων, ἀλλ' ἐν τῷ βίῳ στρέφεται, ἔνθα οὐδὲν εἶχεν ἐγκαλέσαι· καὶ ἐπαινέσας ἐφ' οἷς ἐχρῆν, τότε καθίησιν εἰς κατηγορίαν. Τοῦτο καὶ πανταχοῦ ποιεῖ· ὅταν γὰρ μέλλῃ τισὶ γράφειν, ἔχων μέν τι ἐγκαλεῖν, ἔχων δὲ καί τι ἐπαινέσαι, πρότερον ἐπαινεῖ, καὶ τότε καθίησιν εἰς τὰ ἐγκλήματα. Οἰκειοῦται γὰρ πρότερον τὸν ἀκροατὴν, καὶ τὴν κατηγορίαν ἀπαλλάττει πάσης ὑποψίας, καὶ δείκνυσιν ὅτι αὐτὸς μὲν ἐβούλετο διόλου ἐγκωμιάζειν, ὑπὸ δὲ τῆς ἀνάγκης εἰς τούτους ἐμβιβάζεται τοὺς λόγους. Τοῦτο καὶ ἐν τῇ προτέρᾳ πρὸς Κορινθίους ποιεῖ. Ἐπαινέσας γὰρ αὐτοὺς μυρία ὡς ἀγαπῶντας αὐτὸν, καὶ ἀπὸ τοῦ πεπορνευκότος, τότε εἰς κατηγορίαν καθίησιν. Ἐν δὲ τῇ πρὸς Γαλάτας οὐκέτι, ἀλλὰ τοὐναντίον· μᾶλλον δὲ εἴ τις ἐξετάσειε, κἀκείνη ἐξ ἐπαίνου ἡ κατηγορία. Ἐπειδὴ γὰρ αὐτῶν οὐδὲν εἶχε κατόρθωμα τότε εἰπεῖν, καὶ σφοδρὸν τὸ ἔγκλημα ἦν, καὶ πάντες διεφθάρησαν, καὶ φέρειν ἠδύναντο ἰσχυροὶ ὄντες, ἀπὸ κατηγορίας ἄρχεται λέγων, Θαυμάζω· ὥστε καὶ τοῦτο ἐγκώμιόν ἐστιν. Ὕστερον δὲ αὐτοὺς ἐπαινεῖ, οὐκ ἐπὶ τοῖς παροῦσιν, ἀλλ' ἐπὶ τοῖς παρελθοῦσι, λέγων, ὅτι Εἰ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. βʹ. Καρποφοροῦντες, φησί· τοῦτο περὶ ἔργων ∆υναμούμενοι· περὶ πειρασμῶν τοῦτο. Εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν· μακροθυμίαν πρὸς 62.311 ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω. Μακροθυμεῖ γάρ τις πρὸς ἐκείνους, οὓς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ οὓς οὐ δύναται ἀμύνασθαι. ∆ιὰ τοῦτο ἐπὶ μὲν Θεοῦ οὐδέποτε ὑπομονὴ λέγεται, μακροθυμία δὲ πολλαχοῦ· καθὼς αὐτὸς οὗτος ὁ μακάριός φησι, γράφων ἀλλαχοῦ· Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς; Εἰς πᾶσαν. Μὴ νῦν μὲν, μετὰ ταῦτα δὲ μηκέτι. Ἐν πάσῃ, φησὶ, σοφίᾳ καὶ συνέσει πνευματικῇ. Ἄλλως γὰρ οὐκ ἔνι τὸ θέλημα αὐτοῦ ἐπιγνῶναι. Καίτοι γε ᾤοντο τὸ θέλημα αὐτοῦ ἔχειν, ἀλλ' οὐ πνευματικὴ ἦν ἡ σοφία. Εἰς τὸ περιπατῆσαι ὑμᾶς, φησὶν, ἀξίως τοῦ Κυρίου. Τοῦτο γὰρ ὁδὸς γίνεται τῆς ἀρίστης πολιτείας. Ὁ γὰρ τοῦ Θεοῦ τὴν φιλανθρωπίαν καταμαθών· καταμανθάνει δὲ, ἂν ἴδῃ τὸν Υἱὸν ἐκδεδομένον· μείζονα ἕξει προθυμίαν. Καὶ ἄλλως δὲ οὐ τοῦτο εὐχόμεθα μόνον ἵνα μάθητε, ἀλλ' ἵνα καὶ ἐπὶ τῶν ἔργων ἐπιδεικνύησθε· ὁ γὰρ εἰδὼς χωρὶς τοῦ ποιεῖν, καὶ κολάζεσθαι μέλλει. Εἰς τὸ περιπατῆσαι ὑμᾶς, φησί· τουτέστιν, ἀεὶ, οὐχ ἅπαξ, ἀλλὰ διαπαντός. Ὥσπερ τὸ περιπατεῖν ἀναγκαῖον ἡμῖν, οὕτω καὶ τὸ ὀρθῶς βιοῦν. Καὶ ἀεὶ περίπατον τὸ τοιοῦτον καλεῖ, εἰκότως, δεικνὺς ὅτι οὗτος ἡμῖν ὁ βίος ἐστὶν ὁ προκείμενος· ἀλλ' οὐχ ὁ κοσμικὸς τοιοῦτος. Καὶ πολὺ δὲ τὸ ἐγκώμιον. Περιπατῆσαι ὑμᾶς, φησὶν, ἀξίως τοῦ Κυρίου, καὶ, Ἐν