"Not that we are sufficient of ourselves to account anything as from ourselves."
See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he says anything great of himself, he makes all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account anything as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him.
"For our sufficiency is from God; who also made us sufficient as ministers of a new covenant."
What means, "made us sufficient?" Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added,
"Not of the letter, but of the spirit." See again another difference. What then? Was not that Law spiritual? How then says he, "We know that the Law is spiritual?" [Romans 7:14] Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he says,
"For the letter kills, but the spirit gives life."
Yet these things he says not absolutely ; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he means the Law which punishes them that transgress; but by "spirit" the grace which through Baptism gives life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he does not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, says he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter kills?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings ; the one "kills," the other "gives life." And what does this mean? In the Law, he that has sin is punished; here, he that has sins comes and is baptized and is made righteous, and being made righteous, he lives, being delivered from the death of sin. The Law, if it lay hold on a murderer, puts him to death; the Gospel, if it lay hold on a murderer, enlightens, and gives him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. [Numbers 15:32-36] This is the meaning of, "the letter kills." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivers them from their former vices. This is the meaning of, "the Spirit gives life." The former makes its captive dead from being alive, the latter renders the man it has convicted alive from being dead. For, "come unto me, you that labor and are heavy laden," [Matthew 11:28] and, He said not, 'I will punish you,' but, "I will give you rest." For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit gives. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it gives life, but that it enabled others also to do this. For He says, "Receive the Holy Ghost." [John 20:22] Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and has the same power [with Himself,] says this too. Whence also He adds, "Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained." [John 20:23]
Since then It has given us life, let us remain living and not return again to the former deadness: for "Christ dies no more; for the death that He died, He died unto sin once:" [Romans 6:9-10] and He will not have us always saved by grace: for so we shall be empty of all things. Wherefore He will have us contribute something also from ourselves. Let us then contribute, and preserve to the soul its life. And what is life in a soul, learn from the body. For the body too we then affirm to live, when it moves with a healthy kind of motion; but when it lies prostrate and powerless, or its motions are disorderly, though it retain the semblance of life or motion, such a life is more grievous than any death: and should it utter nothing sane but words of the crazy, and see one object instead of another, such a man again is more pitiable than those who are dead. So also the soul when it has no healthiness, though it retain a semblance of life, is dead: when it does not see gold as gold but as something great and precious; when it thinks not of the future but crawls upon the ground; when it does one thing in place of another. For whence is it clear that we have a soul? Is it not from its operations? When then it does not perform the things proper to it, is it not dead? When, for instance, it has no care for virtue, but is rapacious and transgresses the law; whence can I tell that you have a soul? Because you walk? But this belongs to the irrational creatures as well. Because you eat and drink? But this too belongs to wild beasts. Well then, because you stand upright on two feet? This convinces me rather that you are a beast in human form. For when you resemble one in all other respects, but not in its manner of erecting itself, thou dost the more disturb and terrify me; and I the more consider that which I see to be a monster. For did I see a beast speaking with the voice of a man, I should not for that reason say it was a man, but even for that very reason a beast more monstrous than a beast. Whence then can I learn that you have the soul of a man, when you kick like the ass, when you bear malice like the camel, when you bite like the bear, when you devour like the wolf, when you steal like the fox, when you are wily as the serpent, when you are shameless as the dog? Whence can I learn that you have the soul of a man? Will ye that I show you a dead soul and a living? Let us turn the discourse back to those men of old; and, if you will, let us set before us the rich man [in the story] of Lazarus, and we shall know what is death in a soul; for he had a dead soul, and it is plain from what he did. For, of the works of the soul he did not one, but ate and drank and lived in pleasure only. Such are even now the unmerciful and cruel, for these too have a dead soul as he had. For all its warmth that flows out of the love of our neighbor has been spent, and it is deader than a lifeless body. But the poor man was not such, but standing on the very summit of heavenly wisdom shone out; and though wrestling with continual hunger, and not even supplied with the food that was necessary, neither so spoke he anything of blasphemy against God, but endured all nobly. Now this is no trifling work of the soul; but a very high proof that it is well-strung and healthful. And when there are not these qualities, it is plainly because the soul is dead that they have perished. Or, tell me, shall we not pronounce that soul dead which the Devil falls upon, striking, biting, spurning it, yet has it no sense of any of these things, but lies deadened nor grieves when being robbed of its wealth; but he even leaps upon it, yet it remains unmoved, like a body when the soul is departed, nor even feels it? For when the fear of God is not present with strictness, such must the soul needs be, and then the dead more miserable. For the soul is not dissolved into corruption and ashes and dust, but into things of fouler odor than these, into drunkenness and anger and covetousness, into improper loves and unseasonable desires. But if you would know more exactly how foul an odor it has, give me a soul that is pure, and then you will see clearly how foul the odor of this filthy and impure one. For at present you will not be able to perceive it. For so long as we are in contact habitually with a foul odor, we are not sensible of it. But when we are fed with spiritual words, then shall we be cognizant of that evil. And yet to many this seems of no importance. And I say nothing as yet of hell; but let us, if you will, examine what is present, and how worthy of derision is he, not that practises, but that utters filthiness; how first he loads himself with contumely; just as one that sputters any filth from the mouth, so he defiles himself. For if the stream is so impure, think what must be the fountain of this filth! "for out of the abundance of the heart the mouth speaks." [Matthew 12:34] Yet not for this alone do I grieve, but because that to some this does not even seem to be reckoned among improper things. Hence the evils are all made worse, when we both sin, and do not think we even do amiss.
Will you then learn how great an evil is filthy talking? See how the hearers blush at your indecency. For what is viler than a filthy talker? What more infamous? For such thrust themselves into the rank of buffoons and of prostituted women, yea rather these have more shame than you. How can you teach a wife to be modest when by such language you are training her to proceed unto lasciviousness? Better vent rottenness from the mouth than a filthy word. Now if your mouth have an ill-odor, you partake not even of the common meats; when then you had so foul a stink in your soul, tell me, do you dare to partake of mysteries? Did any one take a dirty vessel and set it upon the table, you would have beaten him with clubs and driven him out: yet God at His own table, (for His table our mouth is when filled with thanksgiving,) when you pour out words more disgusting than any unclean vessel, tell me, do you think that you provoke not? And how is this possible? For nothing does so exasperate the holy and pure as do such words; nothing makes men so impudent] [ἰταμοὺς] and shameless as to say and listen to such; nothing does so unstring the sinews of modesty as the flame which these kindle. God has set perfumes in your mouth, but you store up words of fouler odor than a corpse, and destroy the soul itself and make it incapable of motion. For when you insult, this is not the voice of the soul, but of anger; when you talk filthily, it is lewdness, and not she that spoke; when you detract, it is envy; when you scheme, covetousness. These are not her works, but those of the affections and the diseases belonging to her. As then corruption comes not simply of the body, but of the death and the passion which is thus in the body; so also, in truth, these things come of the passions which grow upon the soul. For if you will hear a voice from a living soul, hear Paul saying, "Having food and covering, we shall be therewith content:" [1 Timothy 6:8] and "Godliness is great gain:" [1 Timothy 6:6] and, "The world is crucified unto me, and I unto the world." [Galatians 6:14] Hear Peter saying, "Silver and gold have I none, but such as I have, give I you." [Acts 3:6] Hear Job giving thanks and saying, "The Lord gave, and the Lord has taken away." [Job 1:21] These things are the words of a living soul, of a soul discharging the functions proper to it. Thus also Jacob said, "If the Lord will give me bread to eat and raiment to put on." [Genesis 28:20] Thus also Joseph, "How shall I do this wickedness, and sin before God?" [Genesis 39:9] But not so that barbarian woman; but as one drunken and insane [παραπαίουσα], so spoke she, saying, "Lie with me." [Genesis 39:7] These things then knowing, let us earnestly covet the living soul, let us flee the dead one, that we may also obtain the life to come; of which may all we be made partakers, through the grace and love toward men of our Lord Jesus Christ, though Whom and with Whom, to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.
Therefore "the New Testament" will appertain to none other than Him who promised it-if not "its letter, yet its spirit; " and herein will lie its newness.
For even if he has affirmed that "good dwelleth not in his flesh," yet (he means) according to "the law of the letter," in which he "was: "but according to "the law of the Spirit," to which he annexes us, he frees us from the "infirmity of the flesh.
For even in the Gospels, it is “the letter” that “kills.” Not only in the Old Testament is “the letter that kills” found; there is also in the New Testament “the letter that kills”—that one who does not spiritually perceive what is said. For, if you follow according to the letter that which is said, “Unless you eat my flesh and drink my blood,” this “letter kills.” Do you want me to bring out of the gospel for you another “letter” that “kills”? He says, “Let the one who does not have a sword sell his tunic and buy a sword.” Behold, this is the letter of the gospel, but “it kills.” But, if you take it spiritually, it does not kill, but there is in it “a spirit that gives life.” For this reason, receive spiritually what is said either in the law or in the Gospels because “the spiritual one judges all things but that one is not judged by anyone.”
Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth;
The difference between the spirit and the letter the apostle explains succinctly in another place by comparing the law and the gospel, saying: “For the letter kills, but the spirit gives life.” By the “letter” he means the law, as is evident also from what precedes and follows. By the “spirit” he means the Lord’s doctrine, for the Lord himself said: “My words are spirit and life.”33.
The Spirit, who is the law of faith which is not written but which is contained in the rational soul, is life-giving, drawing to himself those who are guilty of mortal sin, so that they may be made righteous and cease altogether from sinning.
Rightly, then, does Paul say that “the letter kills, but the spirit gives life.” The letter circumcised a small part of the body, but the understanding spirit keeps the circumcision of the entire soul and body so that chastity might be preserved, frugality loved and the unnecessary parts cut off (for nothing is so unnecessary as the vices of greed, the sins of lust, which did not belong to nature but which sin has caused). Bodily circumcision is the symbol, but the reality is the spiritual circumcision; the one cuts off a member, the other sin.
Moreover, what wonder is it if the Spirit works life, who gives life as the Father does, who gives life as the Son does? Moreover, who would deny that to give life is of the eternal Majesty?… Therefore, let us see whether the Spirit is enlivened, or himself enlivens. But it is written: “The letter kills, but the Spirit gives life.”
The law was spiritual, but it did not bestow the Spirit. Moses had letters but not the Spirit, whereas we have been entrusted with the giving of the Spirit.
The law kills the sinner, but grace revives him if he repents. There are some people who say that the literal sense of Scripture is the thing which kills, but this is to forget that not all Scripture is meant to be taken literally, nor can allegory be pressed into service in every passage. For just as some things are said in an allegorical way, so other things, like the commandments, will lose all their meaning if they are taken allegorically and become destructive. The spiritual meaning of Scripture is not found in allegory but in letting the meaning of the text explain the essence of truth.
Therefore, you that fear the Lord, praise him, and that you may worship him, not as slaves but as free men, learn to love him whom you fear, and you will be able to praise what you love. The men of the Old Testament, fearing God, because of the letter which terrifies and kills and not yet possessing “the spirit which quickens,” ran to the temple with sacrifices and offered up bloody victims. They were ignorant of what was foreshadowed by them, although they were a figure of the Blood to come, by which we have been redeemed.
Therefore, God commands continence, and he gives continence; he commands by the law, he gives by the Spirit; for the law without grace makes sin abound, and the letter without the spirit kills. He commands so as to make us learn how to ask the help of grace when we try to obey his commandments and in our weakness fall wearied under the law, and also to make us grateful to him who helps us if we have been able to perform any good work.
Could it be possible that the law is not of God? None but an irreligious man would think that. But, because the law commands by the letter and does not help by the Spirit, whoever listens to the letter of the law in such wise as to think that it is enough for him to know what it commands or forbids, whoever trusts in the strength of his own free will to accomplish it and does not take refuge in faith in order to be assisted in his approach to the Spirit that quickens lest the letter find him guilty and kill him, that man has a zeal of God, but not according to knowledge.
For, if you take away the Spirit, how does the law avail? It makes a prevaricator. On that account the Scripture says: “The letter kills.” The law orders and you do not obey.… Something is commanded, and you do not do it; something is forbidden, and you do it. Behold, “the letter kills.”
Let the Spirit be joined to the law, because, if you have received the law and if you lack the help of the Spirit, you do not fulfill what is of the law. You do not carry out what is commanded you.… Let the Spirit be added, let him help: that which is commanded is accomplished. If the Spirit is absent, the letter kills you.… You cannot excuse yourself on the plea of ignorance since you have received the law. Now, because you have learned what you should do, ignorance does not excuse you.… But why does the apostle say: “The letter kills, but the Spirit gives life”? How does the Spirit give life? Because he causes the letter to be fulfilled so that it may not kill. The sanctified are those who fulfill the law of God according to the gift of God. The law can command; it cannot help. The Spirit is added as a helper, and the commandment of God is fulfilled with joy and delight. Certainly many observe the law from fear, but those who keep the law from fear of punishment would prefer that what they fear did not exist. On the contrary, those who observe the law through love of justice rejoice even in that respect because they do not consider it hostile to them.
[AD 407] John Chrysostom on 2 Corinthians 3:5-6
See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he says anything great of himself, he makes all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account anything as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him.
"For our sufficiency is from God; who also made us sufficient as ministers of a new covenant."
What means, "made us sufficient?" Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added,
"Not of the letter, but of the spirit." See again another difference. What then? Was not that Law spiritual? How then says he, "We know that the Law is spiritual?" [Romans 7:14] Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he says,
"For the letter kills, but the spirit gives life."
Yet these things he says not absolutely ; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he means the Law which punishes them that transgress; but by "spirit" the grace which through Baptism gives life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he does not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, says he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter kills?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings ; the one "kills," the other "gives life." And what does this mean? In the Law, he that has sin is punished; here, he that has sins comes and is baptized and is made righteous, and being made righteous, he lives, being delivered from the death of sin. The Law, if it lay hold on a murderer, puts him to death; the Gospel, if it lay hold on a murderer, enlightens, and gives him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. [Numbers 15:32-36] This is the meaning of, "the letter kills." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivers them from their former vices. This is the meaning of, "the Spirit gives life." The former makes its captive dead from being alive, the latter renders the man it has convicted alive from being dead. For, "come unto me, you that labor and are heavy laden," [Matthew 11:28] and, He said not, 'I will punish you,' but, "I will give you rest." For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit gives. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it gives life, but that it enabled others also to do this. For He says, "Receive the Holy Ghost." [John 20:22] Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and has the same power [with Himself,] says this too. Whence also He adds, "Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained." [John 20:23]
Since then It has given us life, let us remain living and not return again to the former deadness: for "Christ dies no more; for the death that He died, He died unto sin once:" [Romans 6:9-10] and He will not have us always saved by grace: for so we shall be empty of all things. Wherefore He will have us contribute something also from ourselves. Let us then contribute, and preserve to the soul its life. And what is life in a soul, learn from the body. For the body too we then affirm to live, when it moves with a healthy kind of motion; but when it lies prostrate and powerless, or its motions are disorderly, though it retain the semblance of life or motion, such a life is more grievous than any death: and should it utter nothing sane but words of the crazy, and see one object instead of another, such a man again is more pitiable than those who are dead. So also the soul when it has no healthiness, though it retain a semblance of life, is dead: when it does not see gold as gold but as something great and precious; when it thinks not of the future but crawls upon the ground; when it does one thing in place of another. For whence is it clear that we have a soul? Is it not from its operations? When then it does not perform the things proper to it, is it not dead? When, for instance, it has no care for virtue, but is rapacious and transgresses the law; whence can I tell that you have a soul? Because you walk? But this belongs to the irrational creatures as well. Because you eat and drink? But this too belongs to wild beasts. Well then, because you stand upright on two feet? This convinces me rather that you are a beast in human form. For when you resemble one in all other respects, but not in its manner of erecting itself, thou dost the more disturb and terrify me; and I the more consider that which I see to be a monster. For did I see a beast speaking with the voice of a man, I should not for that reason say it was a man, but even for that very reason a beast more monstrous than a beast. Whence then can I learn that you have the soul of a man, when you kick like the ass, when you bear malice like the camel, when you bite like the bear, when you devour like the wolf, when you steal like the fox, when you are wily as the serpent, when you are shameless as the dog? Whence can I learn that you have the soul of a man? Will ye that I show you a dead soul and a living? Let us turn the discourse back to those men of old; and, if you will, let us set before us the rich man [in the story] of Lazarus, and we shall know what is death in a soul; for he had a dead soul, and it is plain from what he did. For, of the works of the soul he did not one, but ate and drank and lived in pleasure only. Such are even now the unmerciful and cruel, for these too have a dead soul as he had. For all its warmth that flows out of the love of our neighbor has been spent, and it is deader than a lifeless body. But the poor man was not such, but standing on the very summit of heavenly wisdom shone out; and though wrestling with continual hunger, and not even supplied with the food that was necessary, neither so spoke he anything of blasphemy against God, but endured all nobly. Now this is no trifling work of the soul; but a very high proof that it is well-strung and healthful. And when there are not these qualities, it is plainly because the soul is dead that they have perished. Or, tell me, shall we not pronounce that soul dead which the Devil falls upon, striking, biting, spurning it, yet has it no sense of any of these things, but lies deadened nor grieves when being robbed of its wealth; but he even leaps upon it, yet it remains unmoved, like a body when the soul is departed, nor even feels it? For when the fear of God is not present with strictness, such must the soul needs be, and then the dead more miserable. For the soul is not dissolved into corruption and ashes and dust, but into things of fouler odor than these, into drunkenness and anger and covetousness, into improper loves and unseasonable desires. But if you would know more exactly how foul an odor it has, give me a soul that is pure, and then you will see clearly how foul the odor of this filthy and impure one. For at present you will not be able to perceive it. For so long as we are in contact habitually with a foul odor, we are not sensible of it. But when we are fed with spiritual words, then shall we be cognizant of that evil. And yet to many this seems of no importance. And I say nothing as yet of hell; but let us, if you will, examine what is present, and how worthy of derision is he, not that practises, but that utters filthiness; how first he loads himself with contumely; just as one that sputters any filth from the mouth, so he defiles himself. For if the stream is so impure, think what must be the fountain of this filth! "for out of the abundance of the heart the mouth speaks." [Matthew 12:34] Yet not for this alone do I grieve, but because that to some this does not even seem to be reckoned among improper things. Hence the evils are all made worse, when we both sin, and do not think we even do amiss.
Will you then learn how great an evil is filthy talking? See how the hearers blush at your indecency. For what is viler than a filthy talker? What more infamous? For such thrust themselves into the rank of buffoons and of prostituted women, yea rather these have more shame than you. How can you teach a wife to be modest when by such language you are training her to proceed unto lasciviousness? Better vent rottenness from the mouth than a filthy word. Now if your mouth have an ill-odor, you partake not even of the common meats; when then you had so foul a stink in your soul, tell me, do you dare to partake of mysteries? Did any one take a dirty vessel and set it upon the table, you would have beaten him with clubs and driven him out: yet God at His own table, (for His table our mouth is when filled with thanksgiving,) when you pour out words more disgusting than any unclean vessel, tell me, do you think that you provoke not? And how is this possible? For nothing does so exasperate the holy and pure as do such words; nothing makes men so impudent] [ἰταμοὺς] and shameless as to say and listen to such; nothing does so unstring the sinews of modesty as the flame which these kindle. God has set perfumes in your mouth, but you store up words of fouler odor than a corpse, and destroy the soul itself and make it incapable of motion. For when you insult, this is not the voice of the soul, but of anger; when you talk filthily, it is lewdness, and not she that spoke; when you detract, it is envy; when you scheme, covetousness. These are not her works, but those of the affections and the diseases belonging to her. As then corruption comes not simply of the body, but of the death and the passion which is thus in the body; so also, in truth, these things come of the passions which grow upon the soul. For if you will hear a voice from a living soul, hear Paul saying, "Having food and covering, we shall be therewith content:" [1 Timothy 6:8] and "Godliness is great gain:" [1 Timothy 6:6] and, "The world is crucified unto me, and I unto the world." [Galatians 6:14] Hear Peter saying, "Silver and gold have I none, but such as I have, give I you." [Acts 3:6] Hear Job giving thanks and saying, "The Lord gave, and the Lord has taken away." [Job 1:21] These things are the words of a living soul, of a soul discharging the functions proper to it. Thus also Jacob said, "If the Lord will give me bread to eat and raiment to put on." [Genesis 28:20] Thus also Joseph, "How shall I do this wickedness, and sin before God?" [Genesis 39:9] But not so that barbarian woman; but as one drunken and insane [παραπαίουσα], so spoke she, saying, "Lie with me." [Genesis 39:7] These things then knowing, let us earnestly covet the living soul, let us flee the dead one, that we may also obtain the life to come; of which may all we be made partakers, through the grace and love toward men of our Lord Jesus Christ, though Whom and with Whom, to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.