In the word of truth, in the power of God; by the armour of justice on the right hand and on the left;

“For instance, on Abraham becoming a believer, it was reckoned to him for righteousness, he having advanced to the greater and more perfect degree of faith. For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. "By the armour of righteousness on the right hand and on the left," the apostle says, the righteous man is sent on to the inheritance above,-by some [arms] defended, by others putting forth his might. For the defence of his panoply alone, and abstinence from sins, are not sufficient for perfection, unless he assume in addition the work of righteousness-activity in doing good.”

“But to one who is elevated in thought, all things appear to be of equal honor, and none is preferred to another, because the course of life is run equally by opposites, and there is present in the destiny of each person the power to live well or badly, "with the armor on the right hand and on the left," as the apostle says, "in honor and dishonor." Accordingly, the one who has purified his mind and rightly examined the truth of reality will go on his way in the time assigned to him from birth to death, not spoiled by pleasures or cast down by austerity, but, in accordance with the custom of travelers, he will be little affected by what he encounters. For it is customary for travelers to hasten on to the end of their journey whether they go through meadows and fertile fields or through deserts and rough terrain; pleasure does not delay them, nor does the unpleasant impede them. So he himself will also hurry on without distraction to the goal before him, turning off into none of the byways. He will pass through life looking only to heaven, just like some good captain who guides his ship to its lofty destination.”

“"In the word of truth." A thing he says in many places, that 'we continued neither to handle the word of God deceitfully nor to adulterate it.' "In the power of God." That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! "By the armor of righteousness on the right and the left." Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things 'left,' which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.”

“Having set down the things that pertain to the endurance of evils, he consequently sets down those that pertain to the practice of good things. Now the goodness of a work consists in three things: in the perfection of the virtues, and this pertains to the heart; in the truth of speech, and this pertains to the mouth; in the power of the work, and this pertains to the deed. First, therefore, the Apostle shows how they conduct themselves in the things that pertain to the perfection of the virtues, which consist in the heart; secondly, in the things that pertain to the power of the mouth, at *in the word of truth*; thirdly, in the things that pertain to the perfection of the deed, at *in the power of God*. Concerning the first he sets down four virtues: and first the virtue of chastity, which holds the greatest place in the virtue of temperance, and as to this he says *in chastity*, namely of mind and body. Here it should be noted that immediately after many labors, watchings, and fastings, he adds concerning chastity, because whoever wishes to possess the virtue of chastity must needs devote himself to labors, persist in watchings, and be worn down by fasts. 1 Cor. 9:27: *I chastise my body and bring it into subjection*, etc. Heb. 12:14: *Follow peace*, etc. But if it be asked why he makes mention of no other virtues except temperance alone, it must be said that he does so, but implicitly; because what he says, *in much patience, in tribulations*, etc., pertains to the virtue of fortitude; and what he says, *by the arms of justice*, pertains to the virtue of justice. Secondly he sets down the virtue of knowledge. Hence he says *in knowledge*. And if indeed knowledge be referred to that knowledge by which someone knows how to conduct himself well in the midst of a depraved and perverse nation, then it is referred to the virtue of prudence. But if knowledge be referred to the certitude by which the faithful are certain of the things that pertain to the knowledge of God, then it pertains to the virtue of faith. And each is necessary for Christians, because without knowledge, taken in either the first or the second way, men easily fall into sins. Is. 5:13: *Therefore my people is led captive, because it had not knowledge*. Jer. 3:15: *I will give you shepherds according to my own heart*. Thirdly he sets down the virtue of hope. Hence he says *in longsuffering*, which pertains to the perfection of hope. Now nothing else is a longsuffering man than one who patiently awaits, out of hope, some arduous thing continually and long deferred, and this from the Holy Spirit. Gal. 5:22: *But the fruit of the Spirit is charity*, etc., *longsuffering*, etc. Col. 1:11: *in all patience and longsuffering*. Fourthly he sets down the virtue of charity. Now charity has two things, namely an exterior and an interior effect. But in the exterior effect it has sweetness toward one's neighbor. For it is not fitting that one be not sweet toward those whom he loves. And therefore he says *in sweetness*, that is, in a sweet manner of dealing with one's neighbors, so that we should be gentle. Prov. 12:11: *He that is sweet lives in moderation*, etc. Ecclus. 6:5: *A sweet word multiplies friends*, etc. But not in the sweetness of the world, but in that which is caused by the love of God, namely from the Holy Spirit, and therefore he says *in the Holy Spirit*, that is, which the Holy Spirit causes in us. Wis. 12:1: *O how good and sweet*, etc. In the interior effect, however, it has truth without pretense, so that one does not outwardly pretend the contrary of what he has within. And therefore he says *in charity unfeigned*. 1 John 3:18: *Let us not love in word nor in tongue, but*, etc. Col. 3:14: *above all things having charity*. And the reason for this is because, as is said in Wis. 1:5: *the holy spirit of discipline will flee from the feigned*. Consequently he shows how they conduct themselves in the things that pertain to the truth of the mouth, namely that they be truthful. And therefore he says *in the word of truth*, namely by speaking and preaching true things. But how they conduct themselves in the perfection of the deed, he adds, saying *in the power of God*, that is, let us not trust in our own works, but only in the power of God, and not in our own. 1 Cor. 4:20: *the kingdom of God is not in speech*, etc. Consequently, when he says *by the arms of justice*, etc., he shows how they conduct themselves in the working of good and evil things, amid good and evil, prosperous and adverse things, and this pertains to the virtue of justice. And first he shows this in general; secondly he expounds it in particular. He says therefore first, that we should present ourselves as ministers of God in much patience. And what is more, *by the arms of justice*. Here it must be known that justice orders and makes a man hold his own place, *on the right hand*, that is, in prosperity, so that he not be lifted up, and *on the left*, that is, in adversity, so that he not be cast down. Phil. 4:12: *everywhere and in all things*, etc., *I know how to abound*, etc. Consequently he expounds this through the parts of prosperous and adverse things, saying *by glory*, etc. Here it must be known that in temporal matters prosperity or adversity consists in three things: in the pride of life, in the concupiscence of the flesh, in the concupiscence of the eyes, according to that saying of 1 John 2:16: *all that is in the world is either the concupiscence of the flesh*, etc. And he pursues these in their order, because first he says how they conduct themselves in adverse and prosperous things which pertain to the pride of life, saying *by glory*, etc. Secondly how they conduct themselves in the things that pertain to the concupiscence of the flesh, at *as dying*, etc. Thirdly how they conduct themselves in the things that pertain to the concupiscence of the eyes, at *as needy*. Now there are two things that pertain to pride, namely the loftiness of estate and of works. And therefore he says *by glory*, that is, by a state of excellence, as if to say: let us present ourselves as ministers of God, namely through the glory of God, that is, in prosperity. Is. 23:9: *the Lord of hosts has purposed*, etc. And that the apostles appeared glorious is clear from Acts 14:10, where Paul and Barnabas were believed to be gods. And *dishonor*, which is on the left, as if to say: let us neither be lifted up in glory, nor, if we are contemptible, be cast down. 1 Cor. 1:28: *the base things of this world God has chosen*, etc. As to the fame of works he says *by evil report and good report*. Here it must be known that, as Gregory says, a man ought not of himself give cause for his own ill repute, but rather ought to procure a good report, according to that saying of Ecclus. 41:15: *Take care of a good name*, and this for the sake of others, because we ought to have good testimony among those who are without, 1 Tim. 3:7. But if it happen that someone incur ill repute unjustly, he ought not to be so faint of heart as to abandon justice on this account. But if he be in good repute among unbelievers, he ought nevertheless not to be proud, but ought to walk the middle way between the two. Consequently he expounds these two things he set down. And first what ill repute they had, and he shows that it was great, because *as seducers*, etc., as if to say: by some we are held as seducers, but by others we are held as truthful. Nor is it strange, since concerning Christ also some said that he was good, but others that he was not, but that he seduced the crowds, as is said in John 7:12. Secondly he shows how they were glorious and base, because *as unknown and known*, that is, approved by the good, and unknown, that is, despised by the wicked. 1 Cor. 4:13: *as the refuse*, etc. Consequently he pursues the things that pertain to the concupiscence of the flesh. And he sets down three things that the flesh desires. For first it desires long life, and as to this he says *as dying*, that is, although we are exposed to the dangers of death, below in ch. 11:23: *in deaths often*, etc., *yet behold we live*, by virtue and by faith. And therefore Hab. 2:4: *the just man lives by faith*. Ps. 117:17: *I shall not die, but live*, etc. Secondly it desires soundness and quiet. And as to this he says *as chastised and not killed*, as if to say: although we are chastised by the Lord with various scourges, yet he does not hand us over to death. Ps. 11: *The Lord chastising has chastised me*, etc. 2 Tim. 3:12: *all who wish to live piously*, etc. Thirdly it desires joy and gladness, and as to this he says *as sorrowful, yet always rejoicing*; because although in outward things, and those that belong to the flesh, we suffer sorrow and bitterness, yet inwardly we have continual joy, which grows in us from the consolations of the Holy Spirit, and the hope of eternal reward. James 1:2: *count it all joy*, etc. John 16:20: *your sorrow shall be turned into joy*, etc. Consequently he pursues the things that pertain to the concupiscence of the eyes. And concerning this he sets down two things, of which one is in comparison to others; and according to this, prosperity in riches is that a man abound, so that he can minister to others out of his riches. But the left-hand side in this is that a man be so poor that he must beg from others. And therefore he says that, in these temporal things, we are *as needy*, that is, receiving from others; but yet as to spiritual things we are *enriching many*. And he does not say *all*, because not all are prepared to be enriched. Prov. 13:7: *he is as it were poor, when he is in many riches*. The second is in comparison to oneself, and according to this, prosperity in riches is to possess much, but the left-hand side is that one have nothing at all. And as to this he says that in outward things they are *as having nothing*, namely in temporal things, because they have left all things for Christ's sake. Matt. 16: *if you wish to be perfect, go and sell all that you have*, etc. But inwardly and in spiritual things, *possessing all things*, namely through the interior greatness of heart. And this is so because they themselves lived not for themselves, but for Christ, and therefore they reckoned all things that are Christ's as their own. Hence, since to Christ all things are subject, they possessed all things, and all things tended to their glory. Jos. 1:3: *and every place that your foot shall tread upon, I will give to you*. Now note concerning what has been said, that the Apostle uses in the foregoing a wondrous manner of speaking. For he almost always sets one thing against another, and a temporal thing against a spiritual one; but yet in temporal things he always adds a certain qualification, namely: *as*, *like*, *as if*, *as though*; but in the opposite spiritual thing, he adds nothing. The reason for this is that temporal things, whether they be evil or good, or changeable and only apparent, nevertheless have a likeness either of good or of evil. And therefore he says: *as seducers*, and *as unknown*, because they were not so in the truth of the matter, but in men's opinion, and if they were transitory, they were good or evil. But spiritual goods that exist are real and true, and therefore he adds to them no qualification.”

“By honour and dishonour,.... Some persons think and speak honourably of us, and behave in a reverent manner towards us; they wish us well, bid us God speed, receive us into their houses, and treat us with respect: others think meanly of us, speak of us with the utmost contempt, and use us as if we were the filth of the world, and the offscouring of all things; so we pass through the world; this is the treatment we meet with on the right hand and on the left; nor are we much affected with it: by evil report and good report; as it fares with our persons, so with our doctrine: some speak well of it, receive and embrace it; others blaspheme it, and have it in the utmost abhorrence; we are charged with the vilest of crimes, and our doctrines loaded with the most absurd and wicked consequences, and both branded in the most infamous manner by one set of men; and by others both our persons and principles are cleared and vindicated from all such aspersions, and are highly commended and applauded. As deceivers; for so they were accounted, as Christ was before them, by the unbelieving Jews, and by the false apostles, as if they were the authors, or abettors, and spreaders of errors, and the instruments of leading people aside. And yet true; true and faithful ministers of the word; true to their Lord and master; true to the trust committed to them; true to the Gospel of Christ, and to the souls of men.”

“By the word of truth - The doctrine of truth received immediately from God, and faithfully and affectionately preached to men. By the power of God - Confirming this doctrine, not only by the miracles which we were enabled to work, but also by the application of that truth to the souls of the people by the energy of God. By the armor of righteousness - Such as that described by the apostle, Eph 6:13-17, which he calls there the whole armor of God, consisting of the following pieces: the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit. On the right hand and on the left - Particularly, the shield and the sword; the former on the left arm, the latter in the right hand. We have the doctrine of truth, and the power of God, as an armor to protect us on all sides, every where, and on all occasions. It seems far-fetched to understand the right hand as signifying prosperity, and the left as signifying adversity; as if the apostle had said: We have this armor to defend us both in prosperity and adversity. By the doctrine of the Gospel, and by the power of God, the apostles were furnished with offensive and defensive weapons; they could ever defend themselves, and discomfit their foes.”

“By the word of truth, by the power of God--rather, "IN . . . in," &c. As to "the word of truth" (compare Co2 4:2; Col 1:5), and "the (miraculous) power of God" (Co2 4:7); Co1 2:4, "in demonstration of the Spirit and of power." by the armour--Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Eph 6:13-17, here is made the whole Christian panoply (compare Co2 10:4). on . . . right . . . and . . . left--that is, guarding on every side.”