(As it is written: For thy sake we are put to death all the day long. We are accounted as sheep for the slaughter.)

“This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by "the acceptable year of the Lord;" and there follows on this "the day of retribution," that is, the judgment. And the time thus referred to is not called "a year" only, but is also named "a day" both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, "As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter." But here the expression "all the day long" is put for all this time during which we suffer persecution, and are killed as sheep. As then this day does not signify one which consists of twelve hours, but the whole time during which believers in Christ suffer and are put to death for His sake, so also the year there mentioned does not denote one which consists of twelve months, but the whole time of faith during which men hear and believe the preaching of the Gospel, and those become acceptable to God who unite themselves to Him.”

“"For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." "But if we also suffer for righteousness' sake," says Peter, "blessed are we. Be not afraid of their fear, neither be troubled. But sanctify the Lord God in your hearts: and be ready always to give an answer to him that asks a reason of the hope that is in you, but with meekness and fear, having a good conscience; so that in reference to that for which you are spoken against, they may be ashamed who calumniate your good conversation in Christ. For it is better to suffer for well-doing. if the will of God, than for evil-doing." But if one should captiously say, And how is it possible for feeble flesh to resist the energies and spirits of the Powers? well, let him know this, that, confiding in the Almighty and the Lord, we war against the principalities of darkness, and against death. "Whilst thou art yet speaking," He says, "Lo, here am I." See the invincible Helper who shields us. "Think it not strange, therefore, concerning the burning sent for your trial, as though some strange thing happened to you; But, as you are partaken in the sufferings of Christ, rejoice; that at the revelation of His glory ye may rejoice exultant. If ye be reproached in the name of Christ, happy are ye; for the Spirit of glory and of God resteth on you." As it is written, "Because for Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us."”

“Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us." As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite "Wisdom of God, hath builded her house" by a mother who knew no man,-to wit, as He assumed the temple of the body. "And hath raised her seven pillars; "that is, the fragrant grace of the all-holy Spirit, as Isaiah says: "And the seven spirits of God shall rest upon Him," But others say that the seven pillars are the seven divine orders which sustain the creation by His holy and inspired teaching; to wit, me prophets, the apostles, the martyrs, the hierarchs, the hermits, the saints, and the righteous. And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper. And again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement. "Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost-"Come, eat of my bread, and drink of the wine which I have mingled for you; "by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.”

“"For Thy sake we are killed all the day long, we are accounted as sheep for the slaughter." That is, we are exposed to all to be evil entreated of them. But yet against so many and so great dangers and these recent horrors, the object of our conflicts is given as a sufficient consolation, or rather not sufficient only, but even much more. For it is not for men, nor for any other of the things of this life that we suffer, but for the King of the universe. But this is not the only crown, for he encircles them with another besides, and that varied and manifold. Since then, as they were men they could not have deaths without number to undergo, he shows that in this way the prize is none the less. For even if by nature it were fated to die once, by choice God hath granted us to suffer this every day, if we be so minded. Whence it is plain that we shall depart with as many crowns as we have lived days, or rather with many more. For it is possible in a day to die not once alone or twice, but many times. For he who is always ready unto this, keeps continually receiving a full reward. This then is what the Psalmist hints at, when he says, "all the day." And for this reason the Apostle also brought him before them to rouse them up the more. For if, he means, those in the old dispensation, who had the land as their reward, and the other things which come to a close along with this life, did so look down upon the present life and the temptations and dangers of it, what pardon should we find if we deal so languidly after the promise of Heaven, and the Kingdom above, and its unutterable blessings, so as not to come even up to the same measure as they?”

“After the Apostle has shown that the saints, whom God advances, can suffer no harm as from the evil of punishment, here he shows that they can suffer no harm as from the evil of fault. And first he shows his proposition; second he excludes a certain objection, at the words "Christ Jesus," etc. Concerning the first, it must be considered that someone is harmed on account of fault by two things. First indeed by accusation; second by a condemning judge. First, therefore, he shows that no accusation can be harmful to the saints of God: and this by reason of the divine election. For whoever chooses someone, by this very fact seems to approve of him. But the saints are chosen by God. Ephesians 1:4: "He chose us in him before the foundation of the world, that we should be holy." But whoever accuses, disapproves of the one he accuses. But no one's accusation prevails against God's approval. And therefore he says, "Who shall accuse" — namely, effectively — "against the elect," that is, against those whom God has chosen that they should be holy? Whence it is said in Apocalypse 12:10: "The accuser of our brethren is cast down." Second, he shows that no one's accusation can be harmful to the saints. And this too he shows from another benefit of God, namely that God justifies us; which benefit indeed he sets forth beforehand, saying "God," namely, "is he who justifies," according to what was said above: "those whom he called, these he also justified." 1 Corinthians 6:11: "but you are justified." But condemnation has place against the unjust. Who then is he who condemns those justified by God? Job 34:29: "When he grants peace, who is there that shall condemn?" Then, when he says "Christ Jesus," he excludes the objection. Someone might fear that he could be accused and condemned by Christ Jesus as a transgressor of Christ's own command, just as the Lord also says of Moses in John 5:45: "There is one that accuses you, Moses, in whom you trust." And that he might also be condemned by him, because he has been constituted by God judge of the living and the dead, as is said in Acts 10:42. He himself is also free from sin, 1 Peter 2:22: "who did no sin," and therefore he seems fit to accuse and to condemn, according to John 8:7: "he that is without sin among you, let him cast the first stone at her." And therefore he says "Christ Jesus," as if to say: shall Christ Jesus indeed accuse against the elect of God, or even condemn them? And he shows that not, because he too, according to his humanity, confers great benefits on the saints, just as also according to his divinity. And he sets forth four benefits of his humanity. First indeed death, when he says "who died," namely for our salvation, 1 Peter 3:18: "Christ died once for our sins." Second, the resurrection, by which namely he gives us life, both now with spiritual life, and finally with bodily life. Whence he adds "who is also risen," as above, 4:25: "he rose again for our justification." But he adds "yea," because he is now rather to be commemorated from the power of the resurrection than from the weakness of the passion. 2 Corinthians, last chapter: "For although he was crucified through our weakness, he lives by the power of God." Third, the confession of the Father himself, when he says "who is at the right hand of God," that is, in equality with God the Father according to the divine nature, and in the better goods of the Father according to the human nature. And this too is for our glory, because, as it is said in Ephesians 2:6, he has made us sit together in the heavenly places in Christ Jesus. For insofar as we are his members, we sit together with him beside God the Father. Apocalypse 3:21: "To him that shall overcome, I will give to sit with me in my throne, as I also have overcome and am set down with my Father in his throne." Fourth, his intercession, when he says "who also makes intercession for us," as being our advocate. 1 John 2:1: "We have an advocate with the Father, Jesus Christ." It belongs to the office of an advocate, not that he should accuse or condemn, but rather that he should repel the accuser and hinder condemnation. Now he is said to intercede for us in two ways. In one way, by praying for us, according to John 17:20: "I do not ask for these only," namely the apostles, "but for those also who through their word shall believe in me." But now his intercession for us is his own will concerning our salvation. John 17:24: "I will that where I am, they also may be with me." In another way he intercedes for us by presenting to the Father's sight the humanity assumed for us and the mysteries accomplished in it. Hebrews 9:24: "He entered into heaven itself, that he may appear now in the presence of God for us." Then, when he says "Who then shall separate us," etc., he draws the conclusion from what has been said. And because this conclusion seems almost incredible to the inexperienced, he sets it forth by way of a question; whence he does three things. First he proposes the question; second he shows the necessity of the question proposed, at the words "as it is written," etc.; third he gives the solution, at "in all these things," etc. Now this question can be concluded from the foregoing on two grounds. First indeed thus: so many benefits have been divinely conferred on us, and so effective, that no one can prevail against them. But all the aforesaid benefits tend to this, that we should be rooted and grounded in charity, as is said in Ephesians 3:17. Who then shall separate us from the charity of Christ? By which, namely, we love Christ and our neighbor, according as he himself commanded, John 13:34: "A new commandment I give you," etc. In another way thus: it has been said that God confers great benefits on his saints, from the consideration of which the charity of Christ so burns in our hearts that nothing can extinguish it. Song of Songs, last chapter: "Many waters could not quench charity." Now he sets forth the evils by whose suffering someone might be compelled to abandon the charity of Christ. And first he sets forth those things which pertain to life; second, that which pertains to death. Now concerning those things which impend to be endured in life, first he sets forth present evils; second, future ones. Concerning the present, indeed, he first sets forth those things which pertain to the endurance of evils; second, those which pertain to the lack of goods. But evils suffered can be considered in two ways. In one way according as they are in the sufferer, who is afflicted by them in two ways, namely, outwardly according to the body. And to this pertains "tribulation." For it is said from "tribuli," which are prickly plants. Genesis 3:18: "Thorns and thistles shall it bring forth to you." Whence someone is said to be "tribulated" when he is pricked outwardly. Yet the just are not overcome on this account. Psalm 33:19: "Many are the tribulations of the just, and out of them all will the Lord deliver them." Man is also afflicted by them through the interior anxiety of the heart, when namely someone does not see where to turn, or how to escape. And with regard to this he adds "or distress?" Daniel 13:22: "I am straitened on every side, and I know not what to choose." In another way evils of this kind can be considered according as they are in the agent. And with regard to this he adds "or persecution?" For although persecution seems properly to pertain to this, that someone pursues another so as to put him to flight, according to Matthew 10:23: "If they persecute you in one city, flee into another," nevertheless persecution can commonly be taken for the infliction of any harm whatsoever. Psalm 118:157: "Many are they that persecute me and afflict me." Then he sets forth the evils that pertain to the withdrawal of goods which are necessary for life, namely food and clothing, according to 1 Timothy 6:8: "having food, and wherewith to be covered, with these we are content." Now to the withdrawal of food pertains hunger, whence he adds "or famine?" But to the withdrawal of clothing pertains nakedness. Whence he adds "or nakedness?" 1 Corinthians 4:11: "Even to this hour we both hunger and thirst, and are naked." As for future evils he adds "or peril?" namely, impending in the future? 2 Corinthians 11:26: "In perils of rivers, in perils of robbers." But as for death he adds "or the sword?" Hebrews 11:37: "They died by the slaying of the sword." Then when he says "as it is written," etc., he shows the necessity of this question by saying that all these things impended on the saints to be suffered on account of the charity of Christ. And he adduces the words of the Psalmist, as though set forth in the person of the martyrs, in which, first, he sets forth the cause of the suffering. For it is not the punishment that makes a martyr, but the cause, as Augustine says. Whence he says "for your sake." Matthew 10:39: "He who shall lose his soul," that is, his life, "for my sake, shall find it." 1 Peter 4:15-16: "Let none of you suffer as a thief, or a murderer; but if as a Christian, let him not be ashamed." Moreover, one suffers for Christ's sake not only who suffers for the faith of Christ, but also whoever suffers for any work of justice whatsoever, out of love for Christ. Matthew 5:10: "Blessed are they that suffer persecution for justice's sake." Second, he sets forth the gravity of the suffering, when he says "we are put to death," that is, we are handed over to death. Esther 7:4: "We are given over, I and my people, that we may be crushed and perish." Third, the continuity of the persecution, when he says "all the day long," that is, throughout the whole time of life. 2 Corinthians 4:11: "For we who live are always delivered unto death for Jesus' sake." Fourth, the readiness of the persecutors to kill, when he says "we are accounted as sheep for the slaughter," that is, as appointed to be killed in the shambles, which are killed with deliberate purpose. So too the saints were killed deliberately and with purpose. John 16:2: "The hour comes, that whoever kills you will think that he offers a service to God." Zechariah 11:4: "Feed the flock of slaughter, which those who possessed them killed." Then when he says "but in all these things," he resolves the question. And, first, he proposes the solution, saying "but in all these things" — namely the evils which I set forth above — "we overcome," namely, insofar as we preserve charity unimpaired amid them all. Wisdom 10:12: "She gave him a strong conflict, that he might overcome." And this not by our own power, but through the help of Christ, whence he adds "because of him who loved us," that is, on account of his help, or on account of the affection which we have toward him — not as though we had first loved him, but because he first loved us, as it is said in John 4:19; and 1 Corinthians 15:57: "Thanks be to God, who has given us the victory through Jesus Christ." Second, at the words "I am sure," he clarifies the solution, showing that the charity of the saints is inseparable. And first he shows that it cannot be separated by creatures that exist; second, that it cannot be separated even by creatures that do not exist, but could exist, at the words "nor any other creature." Concerning the first he does two things. First he sets forth those things that are in man, saying "for I am sure that neither death," which is chief among fearful things, "nor life," which is chief among desirable things, "shall be able to separate us from the charity of God." Below, 14:8: "Whether we live, we live unto the Lord; or whether we die, we die unto the Lord." Now in these two are included all the things he set forth above. For the six preceding pertain to life; but one, namely the sword, pertains to death, as was said above. Then he sets forth the things that are external, among which, first, he sets forth spiritual creatures, saying "nor angels," namely those lesser ones appointed to the guardianship of individual men. Psalm 90:11: "He has given his angels charge over you." "Nor principalities," namely those who are appointed to the guardianship of nations. Daniel 10:20-21: "Now I will return, to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. And there is no helper for me in these things, but Michael our prince." But he adds "nor powers," which is the supreme order of ministering spirits. Luke 21:26: "The powers of heaven shall be moved." Now this can be understood in two ways. In one way, of evil angels, who contend against the saints. Ephesians 6:12: "Our wrestling is not against flesh and blood, but against principalities and powers." In another way it can be understood of good angels. And according to this, as Chrysostom says in the book On Compunction of Heart, he was saying this not because angels could ever desire to separate him from Christ, but he said that even things which are impossible could sooner happen than that he should be sundered from the love of Christ: so that by this he might show how great was the force of divine charity in him, and set it before the eyes of all. For this is the custom of lovers, that they cannot conceal their love in silence, but declare and reveal it to their close friends and dear ones, and cannot contain their flames within their breast. They recount it frequently, so that by the very persistence of the telling they may take comfort for their love, and gain some refreshment for their immense ardor. So then this blessed and outstanding lover of Christ does likewise: he embraces together in a single utterance all things that are, and that will be, and whatever can happen, and even those things that cannot happen at all. And similar is what is said in Galatians 1:8: "But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema." Then he also set forth sensible creatures, of which he sets forth a twofold diversity. First indeed according to time, by which they are diversified according to present and future. Whence he says "nor things present," that is, present things, whether they bring pain or delight. 2 Corinthians 4:18: "While we look not at the things that are seen." But he adds "nor things to come," the fear of which, nor the desire of which, can separate us from Christ. Whence he said in Acts 21:13: "I am ready not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus." Then he sets forth the diversity of sensible creatures on the side of magnitude: and, first, he touches on the magnitude of power, when he says "nor might," that is, no creature however strong can separate me from Christ, for instance strong fire, or strong water: because, as it is said in Song of Songs 8:6, "love is strong as death." Then he sets forth the magnitude of love, describing it according to those things which properly belong to bodies, namely height and depth. Whence he says "nor height," from which, namely, someone might threaten me with a fall, as it is said in Luke 4:29, that they led Jesus to the brow of the hill, to cast him down headlong. "Nor depth," in which someone might threaten drowning. Psalm 68:2: "I stick fast in the mire of the deep." These three can also be referred to human affairs. For in three ways a man could turn someone away from God. In one way indeed by compelling through strength; but as it is said in 1 Kings 2:2: "There is none strong like our God." Second, by stupefying through the height of authority; but of him it is said in Psalm 82:19: "You alone are the Most High over all the earth." Third, by seducing through depth of wisdom; but of him it is said in Job 11:8: "He is deeper than hell, and how will you know it?" These two, height and depth, can also be referred to prosperous and adverse things, according to 2 Corinthians 6:7: "By the armor of justice on the right hand and on the left." Or according to Chrysostom, in the book On Compunction of Heart, who says: "height and depth seem to me to signify nothing other than the kingdom of heaven and Gehenna." As if to say: not even if it were necessary for me to fall from the kingdom, or even to be dragged into Gehenna for Christ's sake, is even this to be feared by me. But as for those things which do not exist but can exist, he adds "nor any other creature," which indeed, according to Chrysostom, is said of those things that do not exist, as though all the things that exist were not sufficient for him, but he in a certain way summons to the contest even those things that do not exist. "None of these things," he says, "shall be able to separate us from the charity of God." 1 Corinthians 13:8: "Charity never fails." Which charity indeed of God is in Christ Jesus our Lord, because namely it was given to us through him, insofar as he gave it to us through the Holy Spirit. Luke 12:49: "I have come to cast fire on the earth, and what do I desire but that it be kindled?" But since it is written in Ecclesiastes 9:1: "Man does not know whether he is worthy of love or of hatred, but all things are kept uncertain for the future": what is this, that he says he is certain that nothing can separate him from charity? To this it can be said that the Apostle is not speaking singularly of himself, but is speaking in the person of all the predestined, of whom, on account of the certainty of predestination, he announces that nothing can separate them from charity. This certainty can also be caused from the power of charity itself, which, as far as it is in itself, cannot be separated by anything from those who love God above all things. But that someone sometimes falls away from charity is not on account of a defect of charity, but on account of a defect of free will. But if Paul says this of himself, he could not have been certain of this except perhaps by revelation, because it was said to him, 2 Corinthians 12:9: "My grace is sufficient for you." For as regards the possibility of free will, he himself says elsewhere, 1 Corinthians 9:27: "lest perhaps, when I have preached to others, I myself should become reprobate."”

“As it is written, for thy sake we are killed,.... This passage is a citation out of Psa 44:22; and the meaning is, that for the sake of God, and his pure worship, Old Testament saints were frequently put to death, or exposed to the persecutions of men, which often issued in death; as New Testament saints have been, for the sake of Christ and his Gospel, even all the day long; that is, they were liable to death all the day long; or every day, one or other of them was put to death: we are accounted as sheep for the slaughter; they were reckoned as fit for nothing else, and were continually exposed unto it; were used as sheep are, as if they were made for no other use and service, but to be slaughtered; hence they are called, "the flock of slaughter", Zac 11:7; and as this expresses the brutality of their persecutors, so their harmlessness, meekness, humility, and patience in sufferings, being under them like lambs or sheep. This testimony is produced, to show that suffering death has been the common lot of the saints in all ages: and is designed to animate the people of God under the Gospel dispensation, to suffer with cheerfulness; the allusion may be to the lambs and sheep daily slain for sacrifice; either to the lambs of the sacrifice slain morning and evening; or to others that were slain in any part of the day from morning to night, for other sacrifices, in the court of the tabernacle and temple.”