peace to an incestuous fornicator, he should forthwith have proceeded to accumulate exhortations about turning away from impurities, about pruning away of blemishes, about exhortations to deeds of sanctity, as if he had decreed nothing of a contrary nature just before? Compare, in short, (and see) whether it be his province to say, "Wherefore, having this ministration, in accordance with (the fact) that we have obtained mercy, we faint not; but renounce the secret things of disgrace,"
As to their affirming that Paul said plainly in the Second [Epistle] to the Corinthians, "In whom the god of this world hath blinded the minds of them that believe not,"
In accordance with this word, therefore, does the apostle say, in the Second the] to the Corinthians: "In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]."
god of the world; "
The latter method has been adopted by Marcion, by reading the passage which follows, "in whom the God of this world,"
) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God."
who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world
If any one, indeed, venture to ascribe essential corruption to Him who was made after the image and likeness of God, then, in my opinion, this impious charge extends even to the Son of God Himself, for He is called in Scripture the image of God.
2 Cor. 4:4 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
and the god and prince of the age of this world, who blinds the minds of men that they may not be obedient to the truth in the Gospel of Christ?
2 Cor. 4:4 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
Then Manes made the following reply to him: And what manner of God now is it that blinds one? For it is Paul who uses these words: "In whom the God of this world hath blinded the minds of them which believe not, lest the light of the-Gospel should shine in them."
in man, those things which belong to God occupy the higher part, namely the soul, which has dominion over the body; but those which belong to the devil occupy the lower
He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler
by him who is deified by the sons of this world, and on this account is called by Paul the god of this world.
Who are such? The Pharisees, whose minds the god of this world hath blinded as they are unbelieving, because they have not believed in Jesus Christ; and he hath blinded them so that the "light of the Gospel of the glory of God in the face of Christ should not dawn upon them."
Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ."
Now, if you will examine the words which precede the passage where mention is made of the outward and the inward man, will you not discover the whole truth, both of the dignity and the hope of the flesh? For, when he speaks of the "light which God hath commanded to shine in our hearts, to give the light of the knowledge of the glory of the Lord in the person of Jesus Christ,"
), and maketh him a light of the world: "For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus."
So also the mercies of God entirely dissolve death, and assist the human race, and nourish the light of the heart.
because He was made from the earth. Finally, Plato says that the human form
2 Cor. 4:7 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel"
Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god-not the Creator, of whom they were in ignorance. But how does it happen, that "the treasure which we have in these earthen vessels of ours"
accordingly to be rude in speech but not in knowledge; for we must consider that the other Apostles would have said this, too, as well as Paul. As for the text,
Only let us preserve free-will and love: "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed."
Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings,
He also says, in verses occurring in a previous part of the epistle: "Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are east down, but not destroyed; always bearing about in our body the dying of Christ."
For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh."
(Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same I substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured.
For he gives prominence to the statement, "That the life also of Christ may be manifested in our body,"
by the spirit, and "to bear about in his body the dying of Jesus; "
"We are buried with Christ through baptism and have risen again with Him," but much rather when a man, having laid off all about him that belongs to death, walks in the newness of life which belongs to Him, the Son, while here. We always
For since we were not helped by His original life, sunk as we were in sin, He came down into our deadness in order that, He having died to sin, we,
One, expounding the word of the Saviour here after the simple method, might say that, if any one who is a man mortifies the lusts of manhood, putting to death by the spirit the deeds of the body, and" always bearing about in the body the putting to death of Jesus,"
and, "That the life of Jesus may be made manifest in our mortal flesh; "
-in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body,
But lest any one should here object, that the life of Jesus has even now to be manifested in our body by the discipline of holiness, and patience, and righteousness, and wisdom, in which the Lord's life abounded, the most provident wisdom of the apostle inserts this purpose: "For we which live are alway delivered unto death for Jesus' sake, that His life may be manifested in our mortal body."
they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;
Moreover, the Apostle Paul says, "Having the same Spirit; as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak."
But He who raised Him up from the dead will raise
What fellowship has light with darkness, life with death?
then he has clearly predicted the resurrection of the flesh.
does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal
He says, too, that "our outward man perishes,"
not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint."
it is yet designated by the same apostle as "the outward man,"
Well, then, heresies finding that the apostle had mentioned two "men"-"the inner man," that is, the soul, and "the outward man," that is, the flesh-awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: "Though our outward man decayeth, yet the inward man is renewed day by day."
Besides, it is against nothing whatever but the body that thou takest up arms: for what possible harm couldst thou do to the soul? since, as long as it resides in the body, it proves superior to torture; and, when it takes its departure, the body has no feeling whatever left. For, "the more our outward man is destroyed, the more is our inward man renewed day by day;
Perhaps, then, the man who is a householder is Jesus Himself, who brings forth out of His treasury, according to the time of the teaching, things new, things spiritual, which also are always being renewed by Him in the "inner man" of the righteous, who are themselves always being renewed day by day,
says: "For our light affliction, which is but for a moment, worketh for as a far more exceeding and eternal weight of glory; while we look not at the things which are seen," that is, our sufferings, "but at the things which are not seen," that is, our rewards: "for the things which are seen are temporal, but the things which are not seen are eternal."
eover, educated by these words, and longing after things "supra-mundane" and "super-celestial," and doing his utmost for their sake to attain them, says in the second Epistle to the Corinthians: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are unseen are eternal."
Be ye therefore rather prepared for this, that through temporary afflictions ye may attain to everlasting rest, and may flourish for ever, and reign with Christ.
"For the things which are seen are temporal, but the things which are not seen are eternal."
But us the Word enjoins "to look not on the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal."
2 Cor. 4:18 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
With such persecution, if you have worldly wealth, if you have brothers allied by blood and other pledges, abandon the whole wealth of these which leads to evil; procure peace for yourself, free yourself from protracted persecutions; turn from them to the Gospel; choose before all the Saviour and Advocate and Paraclete of your soul, the Prince of life. "For the things which are seen are temporary; but the things which are not seen are eternal."
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."
Since, then, those things "which are seen are temporal, but those things which are not seen are eternal,"
" And yet, indeed, if we have regard to the words, "Looking not at the things which are seen, but at the things which are not seen; "
and corporeal and external good things are temporary; "but the things which are unseen are eternal."
For it hated us from the time when we no longer "look at the things which are seen, but at the things which are not seen,"
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