Now we make known unto you, brethren, the grace of God, that hath been given in the churches of Macedonia.2 That in much experience of tribulation, they have had abundance of joy; and their very deep poverty hath abounded unto the riches of their simplicity.3 For according to their power (I bear them witness), and beyond their power, they were willing.4 With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.5 And not as we hoped, but they gave their own selves first to the Lord, then to us by the will of God:6 Insomuch, that we desired Titus, that as he had begun, so also he would finish among you this same grace.7 That as in all things you abound in faith, and word, and knowledge, and all carefulness; moreover also in your charity towards us, so in this grace also you may abound.8 I speak not as commanding; but by the carefulness of others, approving also the good disposition of your charity.9 For you know the grace of our Lord Jesus Christ, that being rich he became poor, for your sakes; that through his poverty you might be rich.
If, then, we keep in reserve any earthly possessions or perishable wealth, the mind sinks down as into mire and the soul inevitably becomes blind to God and insensible to the desire for the beauties of heaven and the good things laid up for us by promise. These we cannot gain possession of unless a strong and single-minded desire leads us to ask for them and lightens the labor of their attainment. This, then, is renunciation, as our discourse defines it: the severance of the bonds of this material and transient life and freedom from human concerns whereby we render ourselves more fit to set out upon the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods.… In short, it is the transference of the human heart to a heavenly mode of life.… Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ. How, indeed, can we gain either contrition of heart or humility of mind or deliverance from anger, pain, anxieties—in a word, from all destructive movements of the soul—if we are entangled in the riches and cares of a worldly life and cling to others by affection and association?
And why does the appellation "poor man" disturb you? Remember your nature—that you came into the world naked and naked will leave it again. What is more destitute than a naked man? You have been called nothing that is derogatory, unless you make the terms used really applicable to yourself. Who was ever hauled to prison because he was poor? It is not being poor that is reprehensible but failing to bear poverty with nobility. Recall that the Lord, "being rich, became poor for our sakes."
Praise the Lord, O my soul, in my life I will praise the Lord: I will sing to my God as long as I shall be. Put not your trust in princes:5 Blessed is he who hath the God of Jacob for his helper, whose hope is in the Lord his God:6 Who made heaven and earth, the sea, and all things that are in them.6 Who made heaven and earth, the sea, and all things that are in them.7 Who keepeth truth for ever: who executeth judgment for them that suffer wrong: who giveth food to the hungry. The Lord looseth them that are fettered:8 The Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.9 The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
To these were added the sons of Maximin, with whom he had already shared imperial honors and whose features he had displayed publicly in portraits. Those who previously had boasted that they were related to the tyrant and tried to lord it over others endured the same sufferings and disgrace, for they did not accept correction or understand the precept in the sacred books:Put not your trust in princes,
In the sons of men who cannot save.
His breath shall depart and he shall return to his earth.
In that day all his thoughts shall perish.
When the impious were thus removed, the rule that belonged to them was preserved secure and undisputed for Constantine and Licinius alone. They had made it their priority to purge the world of hostility to God, and, acknowledging the blessings he had conferred on them, they showed their love of virtue and of God, their devotion and gratitude to the Deity, through their edict in behalf of the Christians.
You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy.44 But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:45 That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.46 For if you love them that love you, what reward shall you have? do not even the publicans this?47 And if you salute your brethren only, what do you more? do not also the heathens this?†48 Be you therefore perfect, as also your heavenly Father is perfect.†
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)