CHAPTER V

CHAPTER V

CHAPTER V

VERSE I. what we can ourselves as to how Christ shall profit nothing them who are circumcised.

"'With freedom did Christ set us free; stand fast therefore.1"

Have ye wrought your own deliverance, that ye run back again tothe dominion ye were under before ? It is Another who hath redeemed you,

He that is circumcised is circumcised for fear of the Law, and he who fears the Law, distrusts the power of grace, and he who distrusts can receive no benefit from that which is distrusted.

Or again thus, he that is circumcised makes the Law of force; but thus considering it to be of force and yet transgressing it in the greater part while keeping it in the lesser, he puts himself again under the curse.

But how can he be saved who submits himself to the curse, and repels the liberty which isof Faith?

If one may say what seems a paradox, such an one believes neither Christ nor the Law, but stands between them, desiring to benefit both by one and the other, whereas he will reap fruit from neither.

Having said that Christshall profit them nothing, he lays down the proof? of it shortly and sententiously, thus : it is Another who hath paid the ransom for you.

Observe in how many ways he leads them away from the error of Judaism; by showing, first, that it was the extreme of folly for those, who had become free instead of slaves, to desire to become slaves instead of free; secondly, that they would be convicted of neglect and ingratitude to their Benefactor, in despising Him who had delivered, and loving him who had enslaved them; thirdly, that it was impossible.

For Another having once for all redeemed all of us from it, the Law ceases to have any sway.

By the word, ''stand fast,'' he indicates their vacillation.

Ver.

1. 'And be not entangled again in a yoke of bondage."'

Ver. 3.

'' Yea, I testify again? to every man that receiveth circumcision that he is a debtor to do the whole Law."'

By the word '' yoke'' he signifies to them the burdensomeness of such a course, and by the word ''again'' he points out their utter senselessness.

Had ye never experienced this burden, ye would not have deserved so severe a censure, but for you who by trial have learnt how irksome this yoke is, again to subject yourself to it, is justly unpardonable.

That you may not suppose that this is spoken from ill-will*, I say notto you alone, he says, but to every one who receiveth circumcision, that he is a debtor to do the whole Law.

'The parts of the Law are linked one to the other.

As he who from being free has enrolled himself as a slave, no longer does what he pleases, but is bound by all the laws of slavery, so in the case of the Law, if you take upon you a small portion of it, and submit to the yoke, you draw down upon yourself its whole domination.

And so it is in a worldly inheritance: he who touches no part of it, is free from all matters which are consequent on the heirship to the deceased, but if he takes a small portion, though not the whole, yet by that part he has rendered himself liable for every thing.

And this occurs in the Law, Ver. 2. '' Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing."'

Lo, what a threat! reasonably then did he anathematize even angels.

How then shall Christ profit them nothing? for he has not supported this by argument, but only declared it, the credence due to his authority, compensating, as it were, for all subsequent proof.

Wherefore he sets out by saying, '' Behold, I Paul say unto you,'' which is the expression of one who has confidence in what he asserts.

We will subjoin —_—_ a pies following verse does not introduce proof that Christ shall profit them nothing, but leads on to more detailed information and so is introduced by 8€, autem.

So Meyer; though Lightfoot makes é€ adversative to the idea of HpeAjaet, and so Ellicott. Rev.

Ver. agrees with Meyer's view.—G. A.

? [The text of this verse is not settled.

The ¢extus veceptus has TH eAevbepia ovv 7 XpLoTos Nuas HnAEevVOepwae aTHKeTe, etc.

Chrysostom has H, yap €AevGepia 7) xptaTos Umas e&nydpace, aTHKeETE, etc.

& . have ty €AevOepia nuas xptrtos nAevOepwoer aTrkete ovV Kat, etc., with Aleph, A. B. C. Ree Ver.

5['* Again refers to 'I say' in preceding sentences." Schaff, Lightfoot, Ellicott.

Meyer says, ''It calls to the remembrance of his readers his last presence,'' (second visit.) —G. A.

But W. & H. suspect there is some primitive error.

Lightfoot joins tp eAevOepia with ths éAevOépas of the preceding verse and retains the relative 7, making it read; We are sonsof the free woman with the freedom wherewith Christ freed us.

Cov. in doc. and ELxcursus p. 371.

_ '['' To every man' stands in a climactic relation to foregoing vuty remorselessly embracing all; that no onemay think himself excluded.

Hence Chrysostom's view is wrong.''—Meyer.—G. A.] (36)

CHAPTER V.]

COMMENTARY ON GALATIANS.

had it previously to the Faith, but not as to those who are circumcised after the Faith was given.

Observe too the view in which he places it, by setting it by the side of Uncircumcision ; it is Faith that makes the difference.

As in the selection of wrestlers, whether they be hook-nosed or flat-nosed, black or white, is of no importance in their trial, it is only necessary to seek that they be strong and skilful ; so all these bodily accidents do not injure one who is to be enrolled under the New Covenant, nor does their presence assist him. not only in the way I have mentioned, but in another also, for Legal observances are linked together.

For example; Circumcision has sacrifice connected with it, and the observance of days; sacrifice again has the observance both of day and of place; place has the details of endless purifications ; purifications involve a perfect swarm of manifold observances.

For it is unlawful for the unclean to sacrifice, to enter the holy shrines, to do any other such act.

Thus the Law introduces many things even by the one commandment.

If then thou art circumcised, but not on the eighth day, or on the eighth day, but no sacrifice is offered, or a sacrifice is offered, but not in the prescribed place, or in the prescribed place, but not the accustomed objects, or if theaccustomed objects, but thou be unclean, or if clean yet not purified by proper rules, every thing is frustrated.

Wherefore! he says, ''that he is a debtor to the the whole Law."'

Fulfil not a part, but the whole, if the Law is of force ; but if it be not of force, not even a part.

What is the meaning of '' working through lovee''* Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them.

For to believe is not all that is required, but also to abide in love.

It is as if he had said, Had ye loved Christ as ye ought, ye would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom.

Here he also hints at those who have plotted against them, implying that they would not have dared to do so, had they felt affection towards them. He wishes too by these words to correct their course of life.

Ver. 4. '' Ye are severed from Christ, ye who would be justified by the Law; ye are fallen away from grace.''

Having established his point, he at length declares their danger of the severest punishment.

When a man recurs to the Law, which cannot save him, and falls from grace, what remains but an inexorable retribution, the Law being powerless, and grace rejecting him?

Ver. 7. '' Ye were running well; who did hinder you ?5

This is not an interrogation, but an expression of doubt and soroow.

How hath sucha course been cut short? who hath been able to do this ? ye who were superior to all and in the rank of teachers, have not even continued in the position of disciples.

What has happened ? who could do this? these are rather the words of one who is exclaiming and lamenting, as he said before, '' Who did bewitch you?"

(Gal. iii: 1.

Thus having aggravated their alarm, and disquieted their mind, and shown them all the shipwreck they were about to suffer, he opens to them the haven of grace which was near at hand.

This is ever his wont, and he shows that in this quarter salvation is easy and secure, subjoining the words,

Ver. 8. '' This persuasion came not of him that calleth you."'

Ver. 5. '' For we through the Spirit by faith wait for the hope of righteousness.'"

He who called you, called you not to such fluctuations, he did not lay down a Law, that you should judaize.

Then, that no one might object, '' Why do you thus magnify and ageravate the matter by your words ; one commandment only of the Law have we kept, and yet you make this great outcry ?'' hear how he terrifies them, not by things present but future in these words:

We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.

Ver. 6. '' For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision ;3 but faith working through love."'

Observe the great boldness with which he now encounters them ; Let him that hath put on Christ, he says, no longer be careful about such matters.

Having before said that Circumcision was hurtful, how is it that he now considers it indifferent?

It is indifferent as to those who Ver. 7. '* A little leaven leaveneth the whole lump."'

And thus this slight error, he says, if not cor4 ['' How necessary it was for the Galatians that prominence should be given to the activity of faith 'in love' may be seen from verses 15, 20, 26.

The passive view of évepyoumévn (wrought through love) as held by some Fathers and by Catholics is erroneous.

In New Test. évepyeta@a: is always middle :' faith' which is operative through love.'''—Meyer.—G. A.]

1 [Perhaps Paul's reason for his statement that every one who suffers himself to be circumcised is a debtor to keep the whole Law is this Scripture which he quotes in iii: 10: Cursed is he that continueth not in all the things that are written etc.—G. A.

Lightfoot says:

'' The words 8 aydmns evepyouuévn bridge over the gulf which seems to separate the language of St. Paul and St.

James.

Both assert a principle of practical energy as opposed to a barren theory.'"'—G. A.] 2 (*« The Holy Spirit is the divine 'agent' and faith is the subjective ' source' of our expectation,''—Meyer,—G. A,

8 [ Circumcision and uncircumsion are circumstances Of no effect or avail in Christianity; and yet they were in Galatia the points on which the disturbance turned,''—Meyer,—G. A.]

* [The words adnbeia nH meiOecO@de are wanting in Chysos- | tom's text.—G, A.]

WORKS OF ST.

[CHAPTER V.

CHRYSOSTOM.

were disturbed.

Whatthen! did he not preach circumcision? did he not circumcise Timothy?

Truly he did.

Howthencanhesay, ''I preach it not?''

Here observe his accuracy; he says not, '¢I do not perform circumcision,'' but, ''I preach it not,"' that is, I do not bid men so to believe.

Do not therefore consider it any confirmation of your doctrine, for though I circumdised, I did not preach circumcision. rected, will have power (as the leaven has with the lump) to lead you into complete Judaism.

Ver. ro. '*I have confidence to you-ward in the Lord, that ye will be none otherwise mindeden

He does not say, '' ye are not minded,"' but, '< ye will not be minded; '' that is, you will be set right.

And how does he know this? he says not ''I know,' but 'I trust in God, and invoking His aid in order to your correction, I am in hopes; '' and he says, not merely, ''I have confidence in the Lord,"' but, '' I have confidence towards you in the Lord.'' Every where he connects complaint with his praises ; here it is as if he had said, I know my disciples, I know your readiness to be set right.

I have good hopes, partly because of the Lord who suffers nothing, however trival, to perish, partly because of you who are quickly to recover yourselves.

At the same time he exhorts them to use diligence on their own parts, it not being possible to obtain aid from God, if our own efforts are not contributed.

Ver.

'* Then hath the stumbling block of the cross been done away."

That is, if this which ye assert be true, the obstacle, the hindrance, is removed; for not even the Cross was so great an offence to the Jews, as the doctrine that their father's customs ought not to be obeyed.

When they brought Stephen before the council, they said not that this man adores the Crucified, but that he speaks

''against this holy place and the Law.'' (Acts vi: 13.) And it was of this they accused Jesus, that He broke the Law.

Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased ; hereafter no enmity to the Cross and our preaching remains.

But why do they bring this charge against us, while waiting day after day to murder us? it is because

I brought an uncircumcised man into the Temple (Acts xxi: 29.) that they fell upon me.

Am I then, he says, so senseless, after giving up the point of Circumcision, vainly and idly. to expose myself to such injuries, and to place such a stumbling-block before the Cross?

For ye observe, that they attack us for nothing with such vehemence as about Circumcision.

Am I then so senseless as to suffer affliction for nothing at all, and to give offence to others?

He calls it the offence of the Cress, because it was enjoined by the doctrine of the Cross; and it was this which principally offended the Jews, and hindered their reception of the Cross, namely, the command to abandon the usages of their fathers.

Ver. 10.

'But he that troubleth you shall bear his judgment, whosoever he be."'

Not only by words of encouragement, but by uttering a curse or a prophecy against their teachers, he applies to them an incentive.

And observe that henever mentions the name of these plotters, that they might not become more shameless.

His meaning is as follows.

Not because "'ye will be none otherwise minded,"' are the authors of your seduction relieved from punishment.

They shall be punished ; for it is not proper that the good conduct of the one should become an encouragement to the evil disposition of the other.

'This is said that they might not make a second attempt upon others.

And he says not merely, ''he that troubleth,'' but, ''whosoever he be,'' in the way of aggravation.

Ver. 11.

'But I, brethren, if I still preach circumcision, why am I still persecuted ?''

Ver. 12. '*} would that they which unsettle you, would even cut themselves off."'

Observe how clearly he exonerates himself from the charge,! that in every place he judaized and played the hypocrite in his preaching.

Of this he calls them as witnesses ; for ye know, he says, that my command to abandon the Law was made the pretext for persecuting me.

''If I still preach circumcision, why am I still persecuted ? for this is the only charge which they of the Jewish descent have to bring against me.

Had I permitted them to receive the Faith, still retaining the customs of their fathers, neither believers nor unbelievers would have laid snares for me, seeing that none of their own usages

Observe how bitterly he speaks here against their deceivers.2, At the outset he directed his charge against those who were deceived, and called them foolish, once and again.

Now, having sufficiently corrected and instructed them, he turns to their deceivers.

And you should remark his wisdom in the manner in which he ? [ " The vivid realization of the doings of his opponents, who were not ashamed to resort even to such falsehood, now wrings from his soul a strong and bitterly sarcastic wish of holy indignation."'

—Meyer, Paul wishes that the circumcisers would not stop with circumcision but go beyond it to mutilation (make themselves eunuchs) like the priests of Cybele.

A severe irony and similar to the one in Phil, iii: 2, 3, where Paul calls the boasters of circumcision ''the Concision."' Self mutilation was a recognized form of heathen worship especially in Pessinus in Galatia and therefore quite familiar to the readers, Thus by their glorying in the flesh the Galatians relapsed into their former heathenism,—Schaff and Lightfoot, 'The Revised Version here has, '' would even cut themselves off,"' the American Committee has, '' would go beyond circumcision —G, A.)

« : fF 'The false teachers had spread the malicious report that Paul himself preached circumcision because he practiced it in the case of Timothy.

But this was a measure of expediency and charity and not a surrender of principle.'"'—Schaff,

_ "This calumny was sufficiently absurd to admit of his dismissing it, as he does here, with all brevity and with what a striking experimental proof ! ''—Meyer.—G, A.]

CHAPTER V.]

COMMENTARY ON GALATIANS.

admonishes and chastens the former as his own children, and as capable of receiving correction, would attach not to the fire but to the one who kindled it; for it was given for the purpose of dressing food, affording light, and other like ministries, not for burning houses.

In like manner desire is implanted for the rearing of families and the ensuring of life, not for adultery, or fornication, or lasciviousness; that a man may become a father, not an adulterer; a lawful husband, not a seducer; leaving heirs after him, not doing damage to another man's.

For adultery arises not from nature, but from wantonness against nature, which prescribes the use not the misuse.

These remarks I have not made at random, but as a prelude to a dispute, as skirmishing against those who assert that the workmanship of God is evil, and who neglecting the sloth of the soul, madly inveigh against the body, and traduce our flesh, whereof Paul afterwards discourses, accusing not the flesh, but devilish thoughts. but their deceivers he cuts off, as aliens and incurably depraved.

And this he does, partly, when he says, ''he shall bear his judgment whosoever he be;'' partly when he utters the imprecation against them, ''I would that they which unsettle you would even cut themselves off.'' And he says well ''that unsettle you.''

For they had compelled them to abandon their own fatherland, their liberty, and their heavenly kindred, and to seek an alien and foreign one; they had cast them out of Jerusalem which is above and free, and compelled them to wander forth as captives and emigrants.

On this account he curses them; and his meaning is as follows, For them I have no concern, '' A man that is heretical after the first and second admonition refuse.'' ( Tit. ii: 10) If they will, let them not only be circumcised, but mutilated.

Where then are those who dare to mutilate themselves!; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees?

For the latter call the body a treacherous thing, and from the evil principle; and the former by their acts give countenance to these wretched doctrines, cutting off the member as being hostile and treacherous.

Ought they not much rather to put out the eyes, for it is through the eyes that 'desire enters the soul?

But in truth neither the eye nor any other part of us is to blame, but the depraved willonly.

But if you will not allow this, why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body?

For the ear enchanted by the sound of a flute hath often enervated the soul; and the perception of a sweet

| perfume by the nostrils hath bewitched the mind, and made it frantic for pleasure.

Yet this would be extreme wickedness and satanic madness.

'The evil spirit, ever delighting in slaughter, hath seduced them to crush the instrument, as if its Maker had erred, whereas it was only necessary to correct the unruly passion of the soul.

How then does it happen, one may say, that when the body is pampered, lust is inflamed?

Observe here too that it is the sin of the soul, for to pamper the flesh is not an act of the flesh but of the soul, for if the soul choose to mortify it, it would possess absolute power over it.

But what you do is just the same as if one seeing a man lighting a fire, and heaping on fuel, and setting fire to a house, were to blame the fire, instead of him who kindled it, because it had caught this heap of fuel, andrisen toa great height.

Yet the blame Ver. 13.

'* For ye, brethren, were called for freedom ; only use not your freedom for an occasion to the flesh.''

Henceforward he appears to digress? into a moral discourse, but in a new manner, which does not occur in any other of his Epistles.

For all of them are divided into two parts, and in the first he discusses doctrine, in the last the rule of life, but here, after having entered upon the moral discourse, he again unites with it the doctrinal part.

For this passage has reference to doctrine in the controversy with the Manichees.?

What is the meaning of, '' Use not your freedom for an cccasion to the flesh? "'

Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy.

Lest any one should suspect, from his calling the Law over and over again a yoke of bondage, and a bringing on of the curse, that his object in enjoining an abandonment of the Law, was that one might live lawlessly, he corrects this notion, and states his object to be, not that our course of life might be lawless, but that our philosophy might surpass the Law.

For the bonds of the Law are broken, and I say this not that our standard may be lowered, but that it may be exalted.

For both he who commits fornication, and he who leads a virgin life, pass the bounds of the Law, but not in the same direction ; the one is led away to the worse, the other is elevated to the better; the one transgresses the Law, the other transcends it.

2? [This is not a digression.

It is in strict continuity with the preceeding context and gives a reason for the indignant expression of the foregoing sentence, "They are defeating the very purpose of your calling : ye were called for liberty and not for bondage,''—Lightfoot.—G. A,

°[ On the doctrine of the Manichees see Schaff Church History yell ay 8-508, where a full account of the literature is given also.—G.

1 ['Amoxomtey €avtovs. soy hhernne here, as often, "' goes off at a word"' into a digression on a subject which is only remotely suggested by the passage in hand.—G, A.]

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[CHAPTER V.

CHRYSOSTOM.

heed that ye be not consumed one of another,"' and this is the language of apprehension and warning, not of condemnation. And the words which he uses are expressly significant; he says not merely, '' ye bite,'' which one might do in a passion, but also '' ye devour,'' which implies a bearing of malice. To bite is to satisfy the feeling of anger, but to devour is a proof of the most savage ferocity. The biting and devouring he speaks of are not bodily, but of a much more cruel kind; for it is not such an injury to taste the flesh of man, as to fix one's fangs in his soul.

In proportion as the soul is more precious than the body, is damage to it more serious.

Thus Paul says that Christ hath removed the | yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace.

And next he shows the mode whereby this may be readily eftected ; and what is this mode? he says, Ver. 13.

'* But through love be servants one to another.'' !

Here again he hints that strife and partyspirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies.

By saying, '' Be servants one to another,'' he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy.

As your divisions arose from your desire to domineer over each other, ''serve one another ;'' thus will ye be reconciled again.

However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that ; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity.

He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, '' love one another,'' merely, but, ''be servants one to another,'' thus signifying the intensity of the affection.

When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, he adds; ''Take heed that ye be not consumed one of another.''

For those who commit injury and lay plots, do so in order to destroy others; therefore he says, Take heed that this evil fall not on your own heads.

For strife and dissensions are the ruin and destruction as well of those who admit as of those who introduce them, and eats out every thing worse than a moth does.

Ver. 16.

'' But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh."

Here he points out another' path which makes duty easy, and secures what had been said, a path whereby love is generated, and which is fenced in by love.

For nothing, nothing I say, renders us so susceptible of love, as to be spiritual, and nothing is such an inducement to the Spirit to abide in us, as the strength of love.

Therefore he says, '- Walk by the Spirit and ye shall not fulfil the lust of the flesh: '' having spoken of the cause of the disease, he hkewise mentions the remedy which confers health. And what is this, what is the destruction of the evils we have spoken of, but the life in the Spirit ? hence he says, '' Walk by the Spirit and ye shall not fulfil the lust of the flesh."

Ver. 14.

'* For the whole law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.''

Ver. 17.

'' For the flesh lusteth against the Spirit, and the Spirit against the flesh, for these are contrary the one to the other: that ye may not do the things that ye would."'

Seeing that they made so much of the Law, he says, ''If you you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but inlove.''

Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.

Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by ''the flesh,'' he does not mean the body; if he did, what would be the sense of the clause immediately following, '' for it lusteth,'' he says, '' against the Spirit ?'' yet the body moves not, but is moved, is not an agent, but is acted upon.

How then does it _*[ Paul returns to the warning in ver, 13, not to abuse their freedom for an occasion to the ' flesh' "—Schaff.

Ver. 15.

'* But if ye bite and devour one another, take heed that ye be not consumed one of another."'

That he may not distress them, he does not assert this, though he knew it was the case,? but mentions it ambiguously.

For he does not say, ''TInasmuch as ye bite one another,'' nor again does he assert, in the clause following, that they shall be consumed by each other; but ''take |:

1 (* An ingenious juxtaposition of ' freedom' and brotherly ' service' in that freedom,''—Meyer.

*'In verse 13 he had warned them against using liberty for an occasion to the flesh ; now, ver. 16, he shows them how they areto accomplish that end and this introduces the deadly and intermiAah antagonism between the spirit and the flesh.''—Lightfoot.—G.

Ye were called for ' freedom,' but through love make yourselves willing 'bond-servants' to each other,''—.G A.

2 [See Lightfoot, Introduction, p. 39. Note 3.—G. A.]

CHAPTER V. ]

COMMENTARY ON GALATIANS.

4I flesh produces for us a thousand benefits?

In his expression, ''the flesh lusteth against the Spirit,' he means two mental states.

For these are opposed to each other, namely virtue and vice, not the soul and the body.

Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light.

But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other?

For my part, I perceive by their acts that they are not only not contrary but closely accordant and attached one to another.

It is not therefore of these that he speaks as opposed to each other, but he refers to the contest of bad and good principles.

(Compare Rom. vii: 23.) To will and not to will belongs to the soul; wherefore he says, lust, for lust belongs to the soul not to the body, for in another place it is said, '' My soul longeth,"' (Ps. lxxx iv: 2.) and, '' Whatsoever thy soul desireth, I will even do it for thee," (1 Sam. xx:

4.) and, '' Walk not according to the desires of thy heart,'' and, ''So panteth my soul.'' (Ps. xlii: 1.) Wherefore then does Paul say, ''the flesh lusteth against the Spirit ?'' he is wont to call the flesh, not the natural body but the depraved will, as where he says, '' But ye are not in the flesh, but in the Spirit,'' (Rom. viii: 8, 9.) and again, '' They that are in the flesh cannot please God.'' What then? Is the flesh to be destroyed ? was not he who thus spoke clothed with flesh? such doctrines are not of the flesh, but from the Devil, for '' he was a murderer from the beginning.'' (John viii: 44.) What then is his meaning? it is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it.

For it is not the iron instrument but the murderer, whom we hateand punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body.

And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into ''these are contrary the one to the other,'' that you may not suffer the soul to proceed in its evil desires.

For he speaks this like a Master and Teacher in a threatening way.

Ver. 18.

'' But if ye are led by the Spirit, ye are not under the Law.''?

If it be asked in what way are these two connected, I answer, closely and plainly ; for he that hath the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts.

He who is never angry, what need has he to hear the command, Thou shalt not kill?

He who never casts unchaste looks, what need hath he of the admonition, Thou shalt not commit adultery ?

Who would discourse about the fruits of wickedness with him who had plucked up the root itself? for anger is the root of murder, and of adultery the inquisitive gazing into faces.

Hence he says, '' If ye are led by the Spirit, ye are not under the Law; '"' wherein he appears to me to have pronounced a high and striking eulogy of the Law, if, at least, the Law stood, according to its power, in the place of the Spirit before the Spirit's coming upon us.

But we are not on that account obliged to continue apart with our schoolmaster.

'Then we were justly subject to the Law, that by fear we might a charge against it, you ought to accuse the soul likewise.

For he that is deprived of the truth is called '' the natural man.'' (1 Cor. 11: 14.)} and the race of demons '' the spirits of wickedness.'' (Eph. vi: 12.)

Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ.

(Col. i: 24.) Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew.

For if the power of God is since '' the creation of the world clearly seen, being perceived through the things that are made," (Rom. 1: 20.) how could we see them without eyes? and if 'faith cometh of hearing,'? (Rom. x: 17.) how shall we hear without ears? and preaching depends on making circuits wherein the tongue and feet are employed.

'' For how shall they preach, except they be sent?''

(Rom. x: 15.) Inthe same way writing is performed by means of the hands.

Do you not seesthat the ministry of the chasten our lusts, the Spirit not being manifested ; but now that grace is given, which not only commands us to abstain from them, but both quenches them, and leads us to a higher rule of life, what more need is there of the Law?

He who has attained an exalted excel2 [If you adopt the rule of the Spirit, you thereby renounce your allegiance to the Law.

In this passage the Spirit is doubly contrasted ; first with the flesh, and secondly, with the Law, both of which are closely allied.''—Lightfoot.—G. A.]

1 [That is, the "psychical"? man, from yvxy, the soul,—G. A.]

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[CHAPTER V.

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of the Spirit?'' it is because evil works originate in ourselves alone, and therefore he calls them ''works,'' but good works require not only our diligence but God's loving kindness.

He places first the root of these good things, and then proceeds to recount them, in these words, '' Love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance ; against such there is no law.''

For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy?

As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law.

Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit. lence from an inner impulse, has no occasion for a schoolmaster, nor does any one, if he is a philosopher, require a grammarian.

Why then do ye so degrade yourselves, as now to listen to the Law, having previously given yourselves to the Spirit ?

Ver.

19, 20,.21..

** Now thes works of the flesh are manifest,! which are these; fornication,? uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath, factions, divisions, heresies, envyings, drunkenness, revellings, and such like: of the which I forewarn you even as I did forewarn you, that they which practice such things shall not inherit the kingdom of God."'

Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary.

Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice.

And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground.

Wherefore also he alarms them by saying, that Ver. 24.

'' And they that are of Christ Jesus* have crucified the flesh with the passions and the lusts thereof."

That they might not object, '' And who is such a man as this?'' he points out by their works those who have attained to this perfection, here again giving the name of the '" flesh"' to evil actions.

He does not mean that they had destroyed their flesh, otherwise how were they going to live? for that which is crucified is dead and inoperative, but he indicates the perfect rule of life.

For the desires, although they are troublesome, rage in vain.

Since then such is the power of the Spirit, let us live therein and be content therewith, as he adds himself,

''they which practice such things shall not inherit the kingdom of God.''

If these things belonged to nature and not to a bad moral choice, his expression, '' they practice,'' is inappropriate, it should be, ''they suffer.''

And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?

Ver. 25.

''If we live® by the Spirit, by the Spirit let us also walk,''

Ver. 22.

'But the fruit of the Spirit is love, joy, peace:

—being governed by His laws.

For this is the force of the words ''let us walk,'' that is, let us be content with the power of the Spirit, and seek no help from the Law.

'Then, signifying that those who would fain have introduced circumcision were actuated by ambitious motives, he says, He says not, ''the work of the Spirit,'' but,

''the fruit of the Spirit.''

Is the soul, however, superfluous? the flesh and the Spirit are mentioned, but where is the soul? is he discoursing of beings without a soul? for if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous.

By no means, for the mastery of the passions belongs to her, and concerns her; and _ being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly.

You observe throughout that his discourse does not relate to the substance of the Ver. 26.

'' Let us not be vainglorious,''é which is the cause of all evils, '' provoking? one another'' to contentions and strife, '* envying one another,'' for from vainglory comes envy and from envy all these countless evils. development, from their root, the Spirit.",—Ellicott.

So substantially Lightfoot and Schaff.

But Meyer demurs and says no marked distinction is intended.

He refers it to Paul's fondness for variety of expression.—G. A.] ql ' [Having now enumerated the distinctive works of the flesh and fruit of the Spirit he says, Now if you are Christ's you have decided between these, the Spirit and the flesh, and have crucified the flesh, with its passions (passive) and lusts (active).—G. A.] flesh, but to the moral choice, which is or is not vicious.

And why does he say, 'the fruit?

> (Therefore if having crucified the flesh we are dead to it and live by the Spirit, let us conform our conduct to our new life, let us also walk by the Spirit.—Lightfoot, substantially.—G, A.] c f Would you ascertain whether you are walking by the Spirit lire mt flesh?

Then apply the plain practical test,''—Lightfoot.

6 [ 'Paul works round again to the subject of ver, 15 and repeats his warning, It is clear that something had occurred which alarmed him on this point.''—Lightfoot.—G. A.] ® ["'The sins here mentioned seem to fall into four classes: (1)

Sensual sins; fornication, uncleanness, lasciviousness ; (2) Unlawful dealings in things spiritual; idolatry, sorcery ; (3) Violations of brotherly love; enmities .

+ .

. envyings; (4) Excesses, drunkenness and revellings.''—Lightfoot.—G. A.] *[ 'Provoking' (mpoxaAovmevor) on the part of the strong,

'envying,' (p@ovodvres) on the part of the weak.

The strong vauntingly challenged their weaker brethren ; the weak could only retaliate with envy,''—Ellicott.—G, A,] * [Used apparently with a significant reference to the organic

Gods bors ue P44 Os yd Reena VERSE I.

It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others.

As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner, so too isitin the body of the Church.

The same thing holds in the frame of our own flesh ; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.

« Brethren,! even if a man be overtaken in any trespass.""?

FORASMUCH as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says,

'¢ Brethren, if a man be overtaken.''

He said not if a man commit but if he be '' overtaken "' that is, if he be carried away.?

'' Ve which are spiritual # restore such aone,"'

He says not ''chastise'' nor ''judge,'' but ''set right.''

Nor does he stop here, but in orcer to show that it behoved them to be very gentle towards those who had lost their footing, he subjoins, '¢In a spirit of meekness."'

He says not, ''in meekness,'' but, 'in a spirit of meekness,'' signifying thereby that this

Ver. 2.

'* And so fulfil the law of Christ.''

He says not <<' fulfil,'"' but, ''complete® ;"' that* is, make it up all of you in common,' by the things wherein ye bear with one another.

For example, this man is irascible, thou art dulltempered ; bear therefore with his vehemence that he in turn may bear with thy sluggishness ; and thus neither will he transgress, being supported by thee, nor wilt thou offend in the points where thy defects lie, because of thy brother's forbearing with thee.

So do ye by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance.

But if ye do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought.

For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all. is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift.

Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying, 'Looking to thyself, lest thou also be tempted."'

For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, '' looking to thyself, lest thou also be tempted.''

He apologizes for the offender, first, by saying ''if ye be overtaken; '' next, by employing a term indicative of great infirmity®; lastly, by the words '' lest thou also be tempted,'' thus arraigning the malice of the devil rather than the remissness of the soul.

Ver. 2. '' Bear ye one another's burdens."'

Ver. 3. '' Forif aman thinketh himself to be something, when he is nothing, he deceiveth himself.''

17 «I have just charged you to shun provocation andenvy.

I now ask you to do more—to be gentle even to those whose guilt is flagrant.''—Lightfoot.

—G,. A.] YEy tive mapamtwHpare, "in a false step or slip,' ommitted, in the text yet commented on, SNot rAnpwoate, but dvamrAnpwcate.

™(« This explanation of Chrysostom is not satisfactory, The word in all cases appears to denote a complete filling up,''—Ellicott,

«By lending a hand to bear your neighbor's burden, you will fulfil the most perfect of all laws—the law of Christ.

But if (ver, 3) any one asserts his superiorty, if any one exalts himself above others, he is nothing worth and is a vain self-deceiver.

Nay (ver.

4) rather let each man test his own work Cavey being in an emphatic position) and then his boast will be his o'vn and not depend on comparison with others,''—Lightfoot. —G, A.]

3[ Meyer holds the same view of this word (mpoAnudéy) and says, ''If he be overtaken,'' means if the sin has reached him more rapidly than he could flee from it, Ellicott, however, says this view of the mp6 would tend to excuse and qualify, whereas cai seems to point to an aggravation of the offense,

The meaning then is "be caught before he could escape.''—So Lightfoot but not Schaff. of OREN 4['*Paul leaves it with every reader to regard himself included or not.''—Meyer.—G, A 5 Viz., in a false step, ev Tive TapamTmmate:

(43)

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[CHAPTER VI.

CHRYSOSTOM.

Teachers, to the effect that they ought to be tended with great assiduity by their disciples.

Now what is the reason that Christ so commanded?

For this law, ''that they which preach the Gospel should live of the Gospel,'' (1 Cor. ix: 14.) 1s laid down in the New Testament; and likewise in the Old, (Num. xxxi: 47; xxxv;

Here again he reflects on their arrogance.

He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.

Ver. 4.

'' But let each man prove his own work."'

Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully toweigh our actions ; as for example, ifthou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive.

For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.

1~8.) many revenues accrued to the Levites from the people ; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love ?

For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples.

And to these in turn he hath given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also.

By this means no slight affection is generated on both sides.

Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid ?

Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances.

Wherefore he says, '' But4 let him that is taught in the word communicate unto him that teacheth in all good things,'' that is, let him show to him all generosity ; this he implies by the words, ''in all good things.''

Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives,—as much better as heavenly are better than earthly things.

This he expresses in another place, ''If wesowed unto you spiritual things, is it a great matter if we shall reap your carnal things ?'' (iCor. ix:

11.) Wherefore he gives the procedure the name of a ''communication,"' showing that an interchange takes place.

Hereby too love is greatly fostered and confirmed.

If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity.

For this is praiseworthy, so assiduVer. 4.

'* And then shall he have his glorying in regard of himself alone and not of his neighbor.''

This he says, not as laying down a rule, but in the way of concession; and his meaning is this,'--Boasting is senseless, but if thou wilt boast, boast not against thy neighbor, as the Pharisee did.

For he that is so instructed will speedily give up boasting altogether ; and therefore he concedes a part that he may gradually extirpate the whole.

He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also.

For he that does not consider himself better than others, for this is the meaning of '' not in regard of hisneighbor, but becomes elated by examining himself by himself, will afterwards cease to be so.

And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, '' let every man prove his own work,'' and adding here, Ver. 5. '' For each man shall bear his own burden."'

He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, to that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.?

Ver. 6. ''But let him that is taught in the word communicate unto him that teacheth in all good things."

% [Those philosophers among the Greeks who received pay from their pupils were looked down upon, and called Sophists, vid. Xen,

Mem, 1. 6, §, 13.

Here he proceeds to discourse concerning ' (Different views are held as to the connection of this with the preceding. Lightfoot says the connection is this ; 'I spoke of bearing one another's burdens, There is one special application I would make of this rule ; provide for the wants of your teachers.

Aé arrests a former topic before it passes out of sight,''? (Compare 4:

20.) But Ellicott takes a different view and says: 'The duty of sharing their temporal blessings with their teachers is placed in contrast with the foregoing declaration of individual responsibility in spiritual matters."" So also Meyer who, however, refers it to moral good,—G, A.] * [' If any one wishes to find matter for boasting, let it 'be truly searched for in his own actions and not derived from a contrast of his own fancied virtues with the faults of others.''>—Ellicott.—G.A.

2 [Ellicott says, " The qualitative and humbling distinction o Chrysostom does not appear natural or probable, nor does it refer to that which will take place in every man after the examination

(Meyer); but is apparently used ethically in reference to what according to the nature of things must be the case,"'—G, A.]

CHAPTER VI.]

COMMENTARY ON GALATIANS.

ously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence.

But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much.

'Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, he proceeds to say, the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of ''sowing'' and of ''not fainting'' imply this.

Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest.

Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, '' for in due season we shall reap, if we faint not.'?

By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, '' As we have therefore opportunity, let us do good.''

As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more.

'To this argument of ours the Ten Virgins (Mat. xxv:

1 ff) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity.

And so does the rich man who neglected Lazarus Ver. 9. '' And let us not be weary in well doimg.'"!

And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, ''Be not deceived?; God is not mocked ; for whatsoever aman soweth, that shall he also reap.

For he that soweth unto his own flesh shall of the flesh reap corruption ; but he that soweth unto the Spirit shall of the Spirit reap eternal life.''?

As in the case of seeds, one who sows pulse cannot reap corn, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap the fruits of these things.

And what are these fruits? Punishment, retribution, shame, derision, destruction.

For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too.

But the fruit of the Spirit is of a nature not similar buf contrary in all respects to these.

For consider ; hast thou sown alms-giving ? the treasures of heaven and eternal glory await thee: hast thou sown temperance ? honor and reward, and the applause of Angels, and a crown from the Judge await thee.

(Luke xvi : 19.) for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire.

'Therefore he says, ''as we have opportunity, let us work that which is good toward all men,'' hereby especially also setting them free from the narrow-mindedness of the Jews.

For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.

Ver. 9, 10. 'And let us not be weary in well-doing ; for in due season we shall reap, if we faint not.

So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith."

Ver. 11, 12. 'See with how large letters I have written unto you with mine own hand.

As many as desire to make a fair show in the flesh, they compel you to be circumcised."'

Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to sucha height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy.

And what is this gradation? it consists in bestowing greater care upon the faithful.

His endeavor here is Observe what grief posesses his blessed soul.

As those who are oppressed with some sorrow, who have lost one of their own kindred, and suffered an unexpected calamity, rest neither by night nor day, because their grief besiegés their soul, so the blessed Paul, after a short moral discourse, returns again to that former subject which chiefly disturbed his mind, saying as follows : ''see with how large letters I have written unto you with mine own hand.''

By this he signifies that he had written the whole letter?

[Dislocated by Chrysostom, This is a part of verse 9, and is an encouragement not to become weary in below sowing to the Spirit.—

Meyer.—G. A.] ? (Meyer, understanding 'all good things" to mean every thing that is morally good, says, that this is a warning to the readers, in respect to this necessary moral fellowship not to allow themselves to be led astray (by the teachers of error or otherwise).

Lightfoot and Schaff refer this warning to the consequences of failure to share their temporal blessings with their teachers.

Ellicott says, '' Verse ; is a continuation of the subject in a more general and extended way but not without reference to the special command which immediately precedes.''—G. A.

3 [Ellicott hesitatingly adopts this view also. So Alford and Riddle (in Lange).

But Meyer, Schaff, Schmoller (in Lange) and Lightfoot say_that éypawa (Philem 19) is the epistolary aorist and marks the point at shit Paul takes the pen from the amanuensis ; and that only this concluding paragraph was written with his own hand.

Sothe American Committee also in the Rev. Ver.—G. A.]

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[CHAPTER VI.

CHRYSOSTOM.

this. Wherefore he adds, '' that they may glory in your flesh,'' as if they had disciples, and were teachers.

And what is the proof of this?

'' For not even they themselves,'' he says, '' keep the Law ;'' even if they did keep it, they would incur grave censure, but now their very purpose is corrupt. himself, which was a proof of great sincerity.

In his other Epistles he himself only dictated, another wrote, as is plain from the Epistle to the Romans, for at its close it is said, ''I Tertius, who write the Epistle, salute you ;'' (Rom.

Xvi:

22.) but in this instance he wrote the whole himself.

And this he did by necessity, not from affection merely, but in order to remove an injurious suspicion.

Being charged with acts wherein he had no part, and being reported to preach Circumcision yet to pretend to preach it not, he was compelled to write the Epistle with his own hand, thus laying up beforehand a written testimony.

By the expression '' what sized,'' he appears to me to signify, not the magnitude, but, the misshapen appearance! of the letters, as if he had said, '' Although not well skilled in writing, I have been compelled to write with my own hand to stop the mouth of these traducers.''

Ver. 14.

'' But far be it from me to glory, save in the cross of our Lord Jesus Christ."

Truly this symbol is thought despicable ; but it is so in the world's reckoning, and among men ; in Heaven and among the faithful it is the highest glory.

Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it.

So too is the Cross our boast.

He does not say, ''I boast not,'' nor, ''I will not boast,'' but, ''Far be it from me that I should,'' as if he abominated it as absurd, and invoked the aid of God in order to his success therein.

And what is the boast of the Cross?

That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one ; yea He so loved me as to give Himself up to a curse for me.

What can be comparable to this!

If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us.

Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for thy sake, and wilt thou be ashamed to confess His infinite solicitude ? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account.

Yet this would be the height of madness, for this very fact would be an especial ground for boasting.

Ver. 12, 13.

'* As many as desire to make a fair show in the flesh, they compel you to be circumcised ; only that they may not be persecuted for the cross of Christ.

For not even they who receive circumcision do themselves keep the Law ; but they desire to have you circumcised, that they may glory in your flesh."

Here he shows that they suffered this, not willingly but of necessity, and affords them an opportunity of retreat, almost speaking in their defence, and exhorting them to abandon their teachers with all speed.

What is the meaning of ''to make a fair show in the flesh?'' it means, to be esteemed by men.

As they were reviled by the Jews for deserting the customs of their fathers, they desire, says he, to injure you, that they may not have this charged against them, but vindicate themselves by means of your flesh.2

His object here is to show that they did not so act from respect to God; it is as if he said, This procedure is not founded in piety, all this is done through human ambition ; in order that the unbelievers may be gratified by the mutilation of the faithful, they choose to offend God that they may please men; for this is the meaning of, '* to make a fair show in the flesh.'" Then, as a proof that for another reason too they are unpardonable, he again convinces them that, not only in order to please others, but for their own vain glory, 3? they had enjoined

Ver.

14.

'' Through which the world hath been crucified unto me, and IJ unto the world.''4

What he here calls the world is not the heayen nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor.

To me these things are dead.

Such an one it behooves a Christian to be, and always to use this language.

Nor was he content with the former putting to death, but added another, saying, '¢and I unto the world,'' thus implying a double putting to death, and saying, 'They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all,

———— 1[' The word used, rnAckocs, denotes size not irregularity.

Nor is it probable that Paul who was educated at Jerusalem and Tarsus, the great centre of Jewish and Greek learning, was ignorant and unskillful in writing Greek.

The boldness of the handwriting yee ee to the force of the Apostle's convictions."'—Lightfoot.—

2 fe Certain men have an 'object' in displaying their zeal for carnal ordinances, They hope thereby to save themselves from Remrcation for professing the cross of Christ.''—Lightfoot.—G.

4[''For myself, on the other hand, far be it from me, etc.:

By way of contrast to the boasting of the pseudo-apostles, Paul now presents his own ground of boasting, namely, the crucifixion of Christ, by whose crucifixion is produced the result that no fellowship of life longer exists between him and the world: it is dead for him and he is dead for it.",-—Mever.—Alter pro mortuo habet

| atterum. (Schott.)—G. A.J 3(" They advocate circumcisionand yet they themselves neglect the ordinances of the Law.

They could not face the obloquy to which their abandonment of the Mosaic Law would expose them.

So they tried to keep on good terms with their unconverted fellowJews by imposing circumcision on the Gentile converts also thus getting the credit of zeal for the law.''—Lightfoot.—G. A.]

CHAPTER VI.]

COMMENTARY ON GALATIANS.

himself, and to restrain their perpetual fluctuations.? nor can I desire them, for I too am dead to them.

Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.

Ver. 17. ''For I bear branded on my body the marks of Jesus."'

Ver. 15, 16.

'' For neither is circumcision any thing, nor uncircumcision, but a new creature.

And as many as shall walk by this rule, peace be uponthem, and mercy, and upon the Israel of God."'

He says not, ''I have,'' but, ''I bear,'' like a man priding himself on trophies and royal ensigns.

Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds.

And why does he say this?

'* More clearly by those wounds than by any argument, than by any language, do I vindicate myself,'' says he.

For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men.

-For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of. his valor, and so ought ye, he says, to judge of me.

And if any one desire to hear my defence, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters.

At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion.

That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.

Observe the power of the Cross, to what a pitch it hath raised him! not only hath it put to death for him all mundane affairs, but hath set him far above the Old Dispensation.

What can be comparable to this power ? for the Cross hath persuaded him, who was willing to be slain and to slay others for the sake of circumcision, to leave it on a level with uncircumcision, and to seek for things strange and marvellous and above the heavens.

This our rule of life he calls '' a new creature,''? both on account of what is past, and of what is to come; of what is past, because our soul, which had grown old with the oldness of sin, hath been all at once renewed by baptism, as if it had been created again.!

Wherefore we require a new and heavenly rule of life.

And of things to come, because both the heaven and the earth, and all the creation, shall with our bodies be translated into incorruption.

Tell me not then, he says, of circumcision, which now availeth nothing ; (for how shall it appear, when all things have undergone such a change?) but seek the new things of grace.

For they who pursue these things shall enjoy peace and amity, and may properly be called by the name of << Israel.'" While they who hold contrary sentiments, although they be descended from him (Israel) and bear his appellation, have yet fallen away from all these things, both the relationship and the name itself.

But it is in their power to be true Israelites, who keep this rule, who desist from the old ways, and follow after grace.

Then having clearly justified himself in every particular, and proved that he had spoken nothing from anger or malevolence, but had preserved his affection towards them unimpaired, he again establishes this same point by concluding his discourse with a prayer teeming with a thousand blessings, in these words ; Ver. 18. 'The grace of our Lord Jesus Christ be with your spirit, brethren.

Amen."'

By this last word he hath sealed all that preceded it.

Hesays not merely, '' with you,'' as elsewhere, but, '* with your spirit,'' thus withdrawing them from carnal® things, and displaying throughout the beneficence of God, and reminding them of the grace which they enjoyed, whereby he was able to recall them from all their judaizing errors.

For to have received the Spirit came not of the poverty of the Law, but of the righteousness which is by Faith, and to Ver. a7:

"From: henceforth, let ;no «man trouble me."'

This he says not as though he were wearied or overpowered ; he who chose to do and suffer all for his disciples' sake; he who said,

'' Be instant in season, out of season;'' (2 Tim. iv:

2.) he who said, ''If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil;'' (2 Tim. ii: 25, 26.) how shall he now become relaxed and fall back?

Wherefore does he say this? it is to gird up their slothful mind, and to impress them with deeper fear, and to ratify the laws enacted by 2 ['* Lightfoot similarly, but more clearly;

'' Paul closes the epistle as he began it, with an uncompromising assertion of his authority: Henceforth let no man question my authority ; let no man thwart or annoy me.

Jesus is my Master and his brand is stamped on my body.

I bear this badge of an honorable servitude.''—G. A, 3 [So also Lightfoot, who says, '' with your spirit'' is probably in reference to the carnal religion of the Galatians, but this cannot be pressed because the same form of benediction occurs in Philem,

25; 2 Tim. iv:22.

Meyer denies there is any such allusion at all.

1(*Tt is a matter of indifference whether one is circumcised or uncircumcised; and the only matter of importance is that one should be created anew, transferred into a new spiritual condition of life.'""—Meyer.—G. A.]

{ CHAPTER VI,

CHRYSOSTOM.

WORKSFORNST:

Church; and prayer, invoking grace, and exhorting to an enduring constancy, permitted not the Spirit to depart from them.

And He abiding in them, all the error of such doctrines as they held was shaken off like dust.} preserve it when obtained came not from Circumcision but from Grace.

On this account he concluded his exhoration with'a prayer, reminding them of grace and the Spirit, and at the same time addressing them as brethren, and supplicating God that they might continue to enjoy these blessings, thus providing for them a twofold security.

For both prayer and teaching, tended to the same thing and together became to them asa double wall.

For.teaching, reminding them of what benefits they enjoyed, the rather kept them in the doctrine of the 1 [ Dr, Schaff strikingly says: '' The last sentence of this polemic

Epistle is a benediction and the last word is a word of affection, 'brethren.'

(The word adeAdgoi stands last in the true text, as the Rev. Version has te It takes the sting out of the severity.

'Thus concludes this Epistle so full of polemic fire and zeal, yet more full of grace—free sovereign grace, justifying sanctifying grace, and full of forgiving love even to ungrateful pupils ; an Epistle for the time and an Epistle for all times."—Popular Commentary, in loco.—G. A.]

HOMILIES OF ST. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

ON THE BPeio te be OnStar wig LHe APOSTLE TO THE

EPHESIANS

THE ARGUMENT.

needs take great pains and trouble in writing to these Ephesians.

He is said indeed to have entrusted them, as being persons already wellinstructed, with his profoundest conceptions ; and the Epistle itself is full of sublime thoughts and doctrines.?

Epuesus is the metropolis of Asia.

It was dedicated to Diana, whom especially they worshipped there as their great goddess.

Indeed so great was the superstition of her worshippers, that when her temple was burnt, they would not so much as divulge the name of the man who burnt it.

He wrote the Epistle from Rome, and, as he himself informs us, in bonds.

'Pray for me, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains."'

(Eph. vi: 19.) It abounds with sentiments of overwhelming loftiness and grandeur.

'Thoughts which he scarcely so much as utters any where else, he here plainly declares ; as when he says, '' To the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God.'

(Eph. lil: ro.) And again; '' He raised us up with him, and made us to sit with him in heavenly places. (Eph. i1: 6.) And again; '* Which in other generations was not made known unto the sons of men, as it hath now been revealed unto His holy apostles and prophets in the Spirit, that the Gentiles are fellow-heirs, and fellowpartakers of the promise in Christ.''

(Eph. iii:

5-) The blessed John the Evangelist spent the chief part of his time there: he was there when he was banished, and there he died.

It was there too that Paul left Timothy, as he says in writing to him, '' As I exhorted thee to tarry at Ephesus. (1 Tim. 1: 3.) Most of the philosophers also, those more particularly who flourished in Asia, were there ; and even Pythagoras himself is said to have come from thence; perhaps because Samos, whence he really came, is an island of Jonia.?

It was the resort also of the disciples of Parmenides, and Zeno, and Democritus, and you may see a number of philosophers there even to the present day.

These facts I mention, not merely as such, but with a view of showing that Paul would

* [The Apocalypse already implies that he stood at the head of the churches of Asia Minor.

Rev. 1: 4,9, 11, 20.

Chs, 2 and 3.

This is confirmed by the unanimous testimony of antiquity.

The most probable view is that he was exiled to Patmos under Nero, wrote the Apocalypse soon after Nero's death, 68 or 69 A. D., returned to Ephesus and died there after 98 A. D.—Schaff, Ch. Hest.

% (Coleridge calls it ''the divinest composition of man."' Alford:

"The greatest and most heavenly work of one whose very imagination is peopled with things in the heavens." Grotius : "' Equaling the sublimity of its thoughts with words more sublime than any human language ever possessed.''—Quoted in Schaff, Ch. His¢. I. p. 781.—G. A.]} [. p. 424, 429.—G. A.] 9 [Of which Ephesus was one of the cities,

G.A.]

(49)

le OMWEIIb, ei)

CHAPTER I. VERSES I-2.

Ver. 3. 'Who hath blessed us with every spiritual blessing in the heavenly places in Christ."'

"Paul, an apostle of Christ Jesus through the will of God, to the saints which are at Ephesus,! and the faithful in Christ Jesus.

Grace to you, and peace, from God our Father, and the Lord Jesus Christ."

He is here alluding to the blessings of the Jews! ; for that was blessing also, but it was not spiritual blessing.

For how diditrun?

<''The Lord bless thee, He will bless the fruit of thy body ;"' (Deut. vii: 13.) and '' He will bless thy going out and thy coming in.'' (Deut.

Xxvlii: 4.) But here it is not thus, but how?

'With every spiritual blessing.'?'

And what lackest thou yet?

Thou art made immortal, thou art made free, thou art made a son, thou art made righteous, thou art made a brother, thou art made a fellow-heir, thou reignest with Christ, thou art glorified with Christ; al] things are freely given thee.

'' How,"' saith he, ''shall He not also with Him freely give us all things?'' (Rom. vill: 32.) Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim!

What lackest thou yet?

'' With every spiritual blessing.'?

There is nothing carnal here.

Accordingly He excluded all those former blessings, when He said, '' In the world ye have tribulation,'' (John xvi: 33.) to lead us on to these.

For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things.

OBSERVE, he applies the word '' through'' to the Father.

But what then?

Shall we say that He is inferior ? Surely not.

'<'To the saints, '' saith he, '' which are at Ephesus, and the faithful in Christ Jesus. "'

Observe that he calls saints, men with wives, and children, and domestics.

For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says,

'¢ Wives, be in subjection unto your own husbands.'' (Eph. v: 22.) And again, «Child? ren, obey your parents: ''? (Eph. vi: 1.) and,

«¢ Servants, be obedient to your masters. '' (Eph. vi: 5.) Think how great is the indolence that possesses us now, how rare is any thing like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called '' saints and faithful. ''

'« Grace to you, and peace, from God our Father, and 'the Lord Jesus, Christi':

** Grace "' ishis word ; and he calls God, '' Father ;'' since this name is a sure token of that gift of grace.

And how so?

Hear what he saith elsewhere; '' Because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father.''

(Gal. iv: 6.) What again is ''spiritual blessing in the heavenly places?'"'

It is not upon earth, he means, as was the case with the Jews.

'Ye shall eat the good of the land.' (Isa. i: 19.) '¢ And from the Lord Jesus Christ."'

Because for us men Christ was born, and appeared in the flesh.

Verravir Blessed? 'be-itheGod;iirhe 'saith; ''and Father of our Lord Jesus Christ."'

'Unto a land flowing with milk and honey."'

(Ex. iii: 8.) '* The Lord shall bless thy land."'

(Deut. vii: 13.) Here we have nothing of this sort, but what have we?

''If aman love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him.'' (Jo. xiv: 23.) '' Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock."

Observe ; The God of Him that was Incarnate'.

And though thou wilt not, The Father of God the Word.

* [At Ephesus, Chrysostom's text has these words (év 'Ebéow) and he betrays no knowledge of any copies which omitted them.

But they are omitted by Aleph* B. by some MSS., consulted by Basil, and apparently by Origen's text, for he interprets tots odawv

(those who are) absolutely, as he would not have done had he read ev Ebéow.

The Revisers insert the words but witha marginal note.

Westcott and Hort bracket them.

See their discussion of the point in Appendix (vol. II. of Greek Text), p. 123.

Fora full discussion see Meyer's /xtroduction to Ephesians, Sec..1, where he earnestly defends 'the right of these words to a place in the text.'"'—G. A.]

2 t eten ans Rom. ix: 5; 2 Cori ¢3 3\Lukei 268; x\Peteri: 3:— * [Meyer holds that the genitive rod «vpéov, etc. does not limit

@cos, but only matyp: ' Blessed be God whoat same time is Father of our Lord Jesus Christ.""

So also Ellicott.—G. A.] (50) 4 [<A contrast to the earthly benefits promised to the Jewsinthe

Old Testament is foreign to the context.''—Meyer.—G, A.]

HomIity I.]

HOMILIES ON EPHESIANS.

(Mat. vil: 24, 25.) And what is that rock but those heavenly things which are above the reach of every change?

'' Every one therefore who,"' saith Christ, ''shall confess Me before men, him will I also confess before My Father which is in Heaven:

But whosoever shall deny Me, him will Lalso deny.'' (Mat. x: 32, 33.) Again, he means, happily ordered this for us before we were born; nay more, before the foundation of the world.

And beautiful is that word ' foundation,'' as though he were pointing to the world as cast down from some vast height. Yea, vast indeed and ineffable is the height of God, so far removed not in place but in incommunicableness of nature; so wide the distance between creation and Creator!

A word which heretics may be ashamed to hear.?

''Blessed are the pure in heart, for they shall see God.'' (Mat. v: 8.) And again, '' Blessed are the poor in spirit, for theirs is the kingdom of Heaven."' (Mat. v: 3.) And again, '' Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven."'

But wherefore hath He chosen us?

'' That we should be holy and without a blemish before Him.''

That you may not then, when you hear that '' He hath chosen us,'' imagine that faith alone is sufficient, he proceeds to add life and conduct.

To this end, saith he, hath He chosen us, and on this condition, '' that we should be holy and without blemish.''

And so formerly he chose the Jews.

On what terms?

'This nation, saith he, hath He chosen from the rest of the nations.''? (Deut. xiv: 2.) Now if men in their choices choose what is best, much more doth God.

And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness.

For by all means would he have chosen those who were approved.

He hath Himself rendered us holy, but then we must continue holy.

A holy man is he who is a partaker of faith; a blameless. man is he who leads an irreproachable life.

It is not however simply holiness and irreproachableness that He requires, but that we should appear such '' before Him.''

For there are holy and blameless characters, who yet are esteemed as such only by men these who are like whited sepulchres, and like such as wear sheep's clothing.

It is not such, however, He requires, but such as the Prophet speaks of; ''And according to the cleanness of my hands.'' (Ps. xviii: 24.) What cleanness?

That which is so ''in His eyesight."'

He requires that holiness on which the eye of God may look.

(Mat. v: 11, 12.) Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth.!

And again, '' Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ.''

(Phil. 11: 20.) And again, '' Not setting your mind on the things that are on the earth, but on the things which are above.'' (Col. iii: 3.)

& In: Christ?'

That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also.

As moreover he saith in the Epistle to the Hebrews; «¢ And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken ; but Christ as a Son over His house, whose house are we.''

(Heb. ii: 5-6.) Ver. 4.

'' Even as,'' he proceeds, '' He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love."'

His meaning is somewhat of this sort.

Through whom He hath blessed us, through Him He hath also chosen us.

And He, then, it is that shall bestow upon us all those rewards hereafter.

He is the very Judge that shall say, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.'' (Mat. xxv: 34.) And again, ''] will that where I am they will also be with Me."'

(John xvii: 24.) And this is a point which he is anxious to prove in almost all his Epistles, that ours is no novel system, but that it had thus been figured from the very first, that it is not the result of any change of purpose, but had been in fact a divine dispensation and fore-ordained.

And this is a mark of great solicitude for us.

Having thus spoken of the good works of these, he again recurs to His grace.

'' In love,'' saith he, '' having predestinated us.''

Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also.

For if indeed of 2 [And an argument which can hardly be considered valid, based, as it is, on the literal and etymological meaning of a word ina passage where it is plainly used metaphorically and not literally.—

The word is kataBoAyn.—G. A.] 3[Texuyplov kal THS AVT@Y apeTHs, a proposition which will strike a Protestant reader of any denomination with surprise, to say the least.

Schaff says, ''Chrysostom laid great stress on free will and the co-operation of the human will with divine grace in the work of conversion. Cassian, the founder of Semi-Pelagianism, was his pupil and appealed to his authority.

We may say that in tendency and spirit he was a Catholic Semi-Pelagian orSynergist before Semi-Pelagianism was brought into asystem."

Prolegomena p. 20.

Chrysostom's exposition of this passage is inaccurate, inconsistent, illogical and untenable.

If He chose us in order that we should be holy how can holiness, or ''moral goodness," as Chrysostom says, be an antecedent condition of His choosing us?

See note on ch, ii: 10.—G. A.] What is meant by, '' He chose us in Him?"

By means of the faith which is in Him, Christ, a ie ease a specification of the 'sphere' and thence of the ' spiritual character' of the action would seem superfluous after the definite words preceding.

- In four other passages in this Epistle the expression, 'in the heavenlies,' seems 'local' (i: 20; if: 6; ili: 10; vi:12).

So the expression here must be referred as a 'local' predication to evAoyia mvevuanky defining the 'region' whence the blessings of the Spirit come.

Cf. Heb. vi: 4."—Ellicott.—G. A.]

{ Homity I.

CHRYSOSTOM.

WORKS OF ST.

again, ''I desire that the younger widows marry, bear children.''

(1 Tim. v: 14.) By 'good pleasure'' then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve.

What he means to say then is this, God earnestly aims at, earnestly desires, our salvation.

Wherefore then is it that He so loveth us, whence hath He such affection?

It is of His goodness alone.

For grace itself is the fruit of goodness.

And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed.

'' According to the good pleasure of His will,'' he proceeds, love alone, it would follow that all must be saved ; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation.

But it is the result neither of His love alone, nor yet of our virtue, but of both.

'' He chose us,'' saith the Apostle; and He that chooseth, knoweth what it is that He chooseth.

''In love,''! he adds, ''having' foreordained us;'' for virtue would never have saved any one, had there not been love.

For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself?

But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue.

Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming nigh unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love.

Ver. 6. '*To the praise of the glory of His grace,? which He freely bestowed on us in the Beloved."'

That the glory of His grace may be displayed, he saith, which He freely bestowed on us in the Beloved.

Now then if for this He hath shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein.

'' To the praise of His glory.''

What is this? that who should praise Him? that who should glorify Him? that we, that Angels, that Archangels, yea, or the whole creation?

And what were that?

Nothing.

The Divine nature knoweth no want.

And wherefore then would He have us praise and glorify Him?

It is that our love towards Him may be kindled more fervently within us.

He desireth nothing we can render ; not our service, not our praise, nor any thing else, nothing but our salvation; this is His object in every thing

He does.

And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest.

Ver.: 4,5.

'In love,''?'saith«he, '' having foreordained us unto adoption as sons through Jesus Christ unto Himself."

Do you observe how that nothing is done without Christ?

Nothing without the Father ?

The one hath predestinated, the other hath | brought us near.

And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere,

'¢And not only so, but we also rejoice in God, through our Lord Jesus Christ.''

(Rom. v:

11.) For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.

Ver. 5. '' According to the good pleasure,"' he continues, '' of His will.''

That is to say, because He earnestly willed it.

This is, as one might say, His earnest desire?

For the word ''good pleasure'' every where means the precedent will, for there is also another will.

As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish.

For surely it is not by necessity that He punishes them, but because He wills it.

You may see something of the sort even in the words of Paul, where he says, ''I would that all men were even as I myself.''

(1 Cor. vii: 7.) And ''Which He freely bestowed on us,'' he saith.

He does not say, '' Which He hath graciously given us,'' (¢vapicato) but, '' wherein He hath shown grace to us."' (¢vapitwoev)

That is to say, He hath not only released us from our sins, but hath also made us meet objectst of His love.

It is as though one were to take a leper, wasted by distemper, and disease, by age, and poverty, and famine, and were to turn him all at once into a graceful youth, surpassing all mankind in beauty, shedding a bright lustre from his cheeks, and eclipsing the '(These words, év aydmp, are in the Revised Version and in the text of Westcott and ont joined with what precedes, aytous kai apwious.

So also Alford.

Meyer and Ellicott, however, are in accord with Chrysostom and probably right in joining év ayary with mpoopicas, following.—G. A.

3[' As love was the motive for the divine predestination, so is the glorifying of the divine love, here designated 'grace,' its divinely conceived ultimate aim.'""—Meyer.—G. A.

"(The word does not here mean 'to make love worthy,' as Chrys., referring to inherent righteousness, but 'to grant grace,' just as ver. 7 sets forth simply the work of ' pardoning grace,' '—

2 [ The good ple' *1re of His will means, '' God's free self-determination, independent of all human desert, as regulative of the azpoopisev.''—Meyer.—G. A.] Meyer.—G, A.]

HOMILIES ON EPHESIANS.

Homivy I.] sun-beams with the glances of his eyes; and then were to set him in the very flower of his age, and after that array him in purple and a diadem and all the attire of royalty.

It is thus that God hath arrayed and adorned this soul of ours, and clothed it with beauty, and rendered it an object of His delight and love.

Sucha soul Angels desire to look into, yea, Archangels, and all the holy ones.

Such grace hath He shed over us, so dear hath He rendered us to Himself.

''The King,'' saith the Psalmist, '¢shall greatly desire thy beauty.''

(Ps. xlv:

11.) Think what injurious words we uttered heretofore, and look, what gracious words we utter now.

Wealth has no longer charms for us, nor the things that are here below, but only heavenly things, the things that are in the heavens.

When achild has outward beauty, and has besides a pervading grace in all its sayings, do we not call it a beautiful child?

Such as this are the faithful.

Look, what words the initiated utter!

What can be more beautiful than that mouth that breathes those wondrous words, and with a pure heart and pure lips, and beaming with cheerful confidence, partaketh of such a mystical table?

What more beautiful than the words, with which we renounce the service of the Devil, and enlist in the service of Christ ? than both that confession which is before the Baptismal laver,! and that which is after it?

Let us reflect as many of us as have defiled our Baptism, and weep that we may be able again to repair it. down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater.

For nothing is so great as that the blood of this Son should be shed for us.

Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son.

For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's:blood.

For that this is far greater than all, look how here again he exclaims, Ver. 7, 8. '* According to the riches of His grace, which He made to abound toward us."'

The abovementioned gifts are riches, yet is this far more so. '' Which,''saith he, '' He made to abound toward us.'' They are both '' riches" and ''they have abounded,"' that is tosay, were poured forth in ineffable measure.

It is not possible to represent in words what blessings we have in fact experienced.

For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed.

And to show us how He gave it to such abundance, he adds, Ver. 8, 9. ''Inall wisdom and prudence', having made known unto us the mystery of His will."'

That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence.

Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart.

For here is indeed the mystery which is full of all wisdom and prudence.

For what will you mention equal to this wisdom!

Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance.

What can equal this wise contrivance ? He that was an enemy, he that was hated, he is in a moment lifted up on high.

And not this only, —but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross.

It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise.

And therefore he repeats again the words, Ver. 6. ''In the Beloved,''? he saith, 'in whom we have' our redemption through His

Blood.''# And how is this? Not only is there this marvel, that He hath given His Son, but yet further that He hath given Him in such a way, as that the Beloved One Himself should be slain !

Yea, and more transcendent still!

He hath given the Beloved for them that were hated.

See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace ?

Ver. 7. '<The forgiveness,'' saith he, '' of our trespasses.''

Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it

«¢ According to His good pleasure® which He purposed in Him.'

That is to say, this He desired, this He tra5 [ ««¢In all wisdom and prudence' is not to be joined, as Chrysostom does, with 'having made known'

(yvwpicas), because it would thus denote the attribute of God operative in the yywpigeuv, which on account of the macy, 'every,' is not admissible.

Paul in making known the mystery had to set forth not the display of 'grace in itself but as revealed.'

Hence some definition to the clause, ' which he made to abound toward us,' is necessary and this is the 'in all wisdom and prudence.' ''—Meyer.—G.

1 Different usages were observed as regards the Baptismal Confession.

In all cases there was one before Baptism.

In some places it was made three times ; and in some it was written after it was spoken. vid. Bingham Axtzqgue, xi. 7. &c.

2[' The designation of Christ by 6 jyarnuévos makes us feel the greatness of the divine grace.''—Meyer.—G.

3 T " More precise elucidation of what has been said, on the basis of experience (éyouev).'' Meyer.—G, A.] 4[ "** Through His Blood' is a more precise definition of the preceding év @ 'in whom.'?'—Meyer.

'" We have redemption not in His work without His Person but in His Person which with His work is a living unity.''—Olshausen in Laxge.—G. A.]

8[ 'According to His good pleasure' belongs to yvwpicas, stating that God has accomplished the making known in pursuance of His free self-determination, cf. ver. 5.'"-—Meyer.—G. A.]

T[ "«* Which He purposed in Him,' in itself redundant, serves for the attaching of that which follows.''—Meyer. G. A.]

WORKS OF ST.

[ Homiry 1.

GHSYSOSECnr, it was well nigh come to this, that man had been made in vain, brought into the world in vain, nay, rather to his ruin; when all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation, that is by grace; that it might not be in vain, might not be to no purpose that man was created.

This he calls ''the fulness of the times,'' and vailed for, as one might say, that He might be able to reveal to us the mystery.

What mystery ? That He would have man seated up on high.

And this hath come to pass.

Ver. 10.

'* Unto a dispensation of the fulness of the times to sum up all things in Christ, the things in the heavens and the things upon the earth, even in Him."'

'¢wisdom.''

And why so? Because at that time when they were on the very point of perishing, then they were rescued.

Heavenly things, he means to say, had been severed from earthly.

They had no longer one Head.

So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.

That '' He might sum up"' he saith.

What isthe meaning of this word, ''sum up ?"'

It is ''to knit together.''

Let us, however, endeavor to get near the exact import.

With ourselves then, in common conversation, the word means the summing into a brief compass things spoken at length, the concise account of matters described in detail.

And it has this meaning.

For Christ hath gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He hath cut them short.

For '' by finishing His word and cutting it short in righteousness.'' (Romans ix:

'Unto a dispensation,'"' saith he, '' of the fulness of the times."'

The fulness of the times, he calls it. Observe with what nicety he speaks.

And whereas he points out the origination, the purpose, the will, the first intention, as proceeding from the Father, and the fulfillment and execution as effected by the agency of the Son, yet no where does he apply to him the term minister!.

28.) He both comprehended former dispensations, and added others beside.

This is the meaning of ''summing up."'

"« He chose us,'"' saith he, 'in Him, having foreordained us unto adoption as sons through Jesus Christ to Himself; "' and, 'to the praise of the glory of His grace, in whom we have redemption through His blood,—which He purposed in 'Him, unto a dispensation of the fulness of the times, to sum up all things in Christ ; '' and no where hath he called Him minister.

If however the word ''in'' and the word '' by'' implies a mere minister, look what the matter comes to.

Just in the very beginning of the Epistle, he used the expression '' through the will of the Father.'"'

The Father, he means, willed, the Son wrought.

But neither does it follow, that because the Father willed, the Son is excluded from the willing ; nor because the Son wrought, that the Father is deprived of the working.

But to the Father and the Son, all things arecommon.

' For all Mine are Thine,"' saith He, ''and Thineare Mine."' (Jo. xvii: ro.) It has also another signification ; and of what nature is this? He hath set over all one and the same Head, i. e., Christ according to the flesh, alike over Angels and men.

That is to say, He hath given to Angels and men one and the same government ; to the one the Incarnate, to the other God the Word.* Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation.

So also here He hath brought all under one and the same Head.* For thus will an union be 3[ 'A distinction at variance with Scripture.'"-—Meyer.—G. A.]

_ bie This illustration has been again employed by Harless whose view of this passage is that the apostle speaks thus : ' The Lord and Creator of the whole body of which heaven and earth aremembers, has in the restoration of one member restored the whole body ; and in this consists the greatest significance of the reconciliation that it is not merely a restoration of the life of earth but a bringing back of the harmony of the universe.

This concedes to the ta él TOs OVpavois Merely an 7zazrect participation in the avaxepadAaiwors and the de facto operation of the Messianic oixovoyia on the heavenly world is set aside,—which appears the less admissible inasmuch as the 7a émt tots ovpavots has the precedence (in position).'-—Meyer.

'' Heaven and earth have become places of sin (vi: 12;) indeed heaven was the first theatre of sin when a part of the angels fell into sin and away from God (1 Tim. iii: 6; x Jo iii:

8; James ii: 19; 2 Peter ii: 4 ;) thence it came to earth (2 Cor. xi: 3; 1 Cor. x: 20,21) Thus the state originally appointed by God and the development He wished to be without disturbance, ceased (Rom. viii: 18-24,) so that a renewing of the heavens and the earth was taken into view (2 Peter iii: 13.)

The center of this renewal is Christ and His redeeming work.

Here we may certainly apply what Bengel so aptly remarks on Rom. viii:

19. that pro suo guodgue genus captu, 'every kind according to its capacity,' participates in this Anacephalaiosis, the evil (angels) as conquered and rejected opponents, the good angels as participating friends, the redeemed as accepted children, the rest of creation as subordinate companions.""—Braune zz Lange.

Similarly Eadie:

'' Not only has harmony been restored to the universe and the rupture occasioned by sin repaired, but beings still in rebellion are placed under Christ's control, as well as the uneonscious elements and spheres of nature.

This summation is seen in the form of government: Jesus is universal regent.'""—G. A.]

The fullness of the times,? however, was His coming.

After, then, He had done everything, by the ministry both of Angels, and of Prophets, and of the Law, and nothing came of it, and 7 E. G. of the Angels by way of contrast, '' Are they not all ministering spirits, sent forth to minister," eis Svaxoviav.

Hebr. i:

14. However S. Irenzus says, " Ministral ef ad omnia sua progentes et figuratio sua, td est Filius et Spiritus Sanctus."

Her. iv:17. And St. Justin Martyr applies to our Lord the word winyperety.

Tryph. 61, as scripture does the word Angel or Messenger.

The distinction is obvious; our Lord may be named the Minister or Instrument of the Father in the sense in which our reason may be called the instrument of our mind, as being one with it and in it.

In this sense St. Hilary calls the Son odedientem dictis Det Deum. de Trin. vy. vid. Petav. De Trin. ii. esol

?|' Which he purposed in him'

(i. e. 'Christ' according to Rev.

Ver. and W. and H. ; but 'God' according, to Meyer and Ellicott, who have avr) " with a design to the dispensation of the fullness of the times, 1, e., the dispensation to be established at the setting

Pr rk fulness of the times. Gal. iv: 4. Mark. i: 15,""—Meyer.—

Homizy II.]

HOMILIES ON EPHESIANS.

Angels, the virtue of Angels, the conversation of Angels, yea, I entreat and conjure you, that all these things turn not to our judgment, nor to our condemnation, but to our enjoyment of those good things, which may God grant we may all attain, in Christ Jesus, our Lord, with our Benefactor, let us not render in vain so|whom to the Father, together with the Holy great grace.

Let us exemplify the life of | Ghost, be glory, strength, &c. &c. effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above.

Honored then as we are with so great a blessing, so high a privilege, so great loving-kindness, let us not shame

Place VISE Ye celuls.

CHAPTER I. VERSES II-I4.

their privilege compared with the rest of mankind, he speaks also of inheritance by lot, yet so as not to divest them of free will.

That point then, which more properly belongs to happy fortune, is the very point he insists upon.

For this inheritance by lot depends not on virtue, but, as one might say, on fortuitous circumstances.

It is as though he had said, lots were cast, and He hath chosen us ;? but the whole is of deliberate choice.

Men predestinated, that is to say, having chosen them to Himself, He hath separated.

He saw us, as it were, chosen by lot before we were born.

For marvellous is the foreknowledge of God, and acquainted with all things before their beginning.

«In whom also we were made a heritage, having been foreordained according to the purpose of Him who worketh all things after the counsel of his will."

PauL earnestly endeavors on all occasions to displav the unspeakable loving-kindness of God towards us, to the utmost of his power.

For that it is impossible to do so adequately, hear his own words.

''O! the depth of the riches both of the wisdomand knowledge of God ; how unsearchable are His judgments, and His ways past tracing out."' (Rom. xi: 33.) Still, notwithstanding, so far as it is possible, he does display it.

What then is this which he is saying; ''In whom also we were made a heritage, being predestinated ?''

Above he used the word, '' He chose us;"' here he saith, '' we were made a heritage.''

But inasmuch as a lot is a matter of chance, not of deliberate choice, nor of virtue, (for it is closely allied to ignorance and accident, and oftentimes passing over the virtuous, brings forward the worthless into notice, ) observe how he corrects this very point:

But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect ; and how, in consequence, he does every thing with this view.

How then is it that Christ Himselt saith, '' I was not sent, but unto the lost sheep of the house of Israel? ''

(Mat. xv: 24.) And said again to his disciples, '' Go not into any way of the Gentiles, and enter not into any city of the Samaritans.''

(Mat. x: 5.) And Paul again himself says, ''It was necessary that the word of God should first be spoken to you.

Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles."' (Acts xili: 46.) These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only.

'' According to the purpose,'' he says, '' of Him who worketh all ''having been foreordained,'' saith he, ''according to the purpose of Him who worketh all things.''

That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it isGod who chooses, ) and so neither have we merely been allotted,

(for it is God who allots, )! but it is '' according to a purpose.''

'This is what he says also in the Epistle to the Romans, (Rom. vili:

28—30.) '«'To them that are called according to His purpose;'' and '' whom He called, them He also justified, and whom He justified, them he also glorified.'"

Having first used the expression, "to them that are called according to a purpose,'' and at the same time wishing to declare

3 ««Why calls he the grace of God by the name of lot? because in a lot there is no choice, but the will of God; for when it is said,

'a man does, he does not,' merits are regarded ; and then there is a choice, not a lot.

But when God found no merits of ours, He saved us by the lot of His will, decause He willed, not because we were worthy, This isa lot," &c.

August. 2" Psalm rxx,. Enar.

222. 13.

1 [Meyer against the Rev. Version and many scholars makes the meaning here to be: ''In whom we were allotted the inheritance."'

He shows that as mugteve.y may take as subject when in passive voice the dative of the active construction, so also may «xAnpody which takes in the active a dative.—See also verse 14, kAnpovomia.

A.]

WORKS OF ST. CHRYSOSTOM.

(Homiry IT.

Toe ee ee i et mr a But what is meant by, '' with the Spirit of promise?''

Doubtless it means that we have received that Spirit according to promise.

For there are two promises, the one by the prophets, the other from the Son. things after the counsel of His will.'

That is to say, He had no after workings ; having modeled all things from the very first, thus he leads forward all things '' according to the counsel of His will.'

So that it was not merely because the Jews did not listen that He called By the Prophets.—Hearken to the words of Joel; ''Iwill pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions,''

(Joel ii: 28.) And hearken again to the words of Christ; '' But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth." (Acts. the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.

Ver. 12, 13. ''To the end that we should be unto the praise of His glory, we who had before hoped! in Christ.

In whom ye also having heard the word of the truth, the Gospel of your salvation.''

That is to say, through whom.

Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister.

And so again, elsewhere, in his Epistle to the Hebrews, he says, '' that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son,'' (Heb. 1: 1.) that is '' through '' His

Son. i:8.) And truly, the Apostle means, He ought, as God, to have been believed ; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews ; (Heb. vi: 18.) wherehe says, '' That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement.''

'Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come.

For this reason he further calls it an '' earnest,''

'¢ The word of truth,'' hesays, no longer that of the type, nor of the image.

'¢The Gospel of your salvation.""

And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come.

For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.

(Cf. also 2. Cor. 1: 22.) for an earnest is a part of the whole.

He hath purchased what we are most concerned in, our salvation; and hath given us an earnest in themean while.

Why then did He not give the whole at once?

Because neither have we, on our part, done the whole of our work.

We have believed.

This is a beginning; and He too on His part hath given an earnest.

When we show cur faith by our works, then He will add the rest.

Nay, more, He hath given yet another pledge, His own blood, and hath promised another still. In the same way as in case of war between nation and nation they give hostages: just so hath God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him.

For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance.

Such an one was Paul, who already had here a foretaste of the blessings there.

And this is why he was so eager, and yearned to be released from things below, and groaned within himself.

He transferred his whole mind thither, and saw every thing with different eyes.

Thou hast no part in the reality, and therefore failest to understand the description.

Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.

Ver. 14.

'¢In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance.''

Here again, the word ''sealed,'' is an indication of especial forecast.

He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed.

For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come.

You see how, in process of time, He makes them objects of wonder.

So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are ; for they will be manifest except a few.

The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures.

We too are sealed, but it is as sons, '< with the Spirit."'

1 [Meyer's reference of nuds * * * rods mponAmixdtas to Jewish Christians seems precarious.

It seems better to make the nas refer to Christians in general,' the mpo in mponAmxoértas refer to the time before the second Advent and the2xat vets to the readers, So De Wette and Theophylact.—G. A.] It is an earnest, however, of what? of Ver. 14.

'The redemption of God's own possession.'?

Homicy II.]

HOMILIES ON EPHESIANS.

For ourabsolute redemption takes place then.} For now we have our life in the world, we are liable to many human accidents, and are living

"amongst ungodly men.

But our absolute redemption will be then, when there shall be no sins, no human sufferings, when we shall not be indiscriminately mixed with all kindsof people. true light ; if thou shunnest it, and runnest back again into the darkness, what shall be thy excuse ? What sort of allowance shall be made for thee?

None from that moment.

For this is a markof unspeakable enmity.

Whenindeed thou knewest not God, then if thou wert at enmity with Him, thou hadst, be it how it might, some excuse.

But when thou hast tasted the goodness and the honey, if thou again abandonest them, and turnest to thine own vomit, what else art thou doing but bringing forward evidence of excessive hatred and contempt?

'Nay,' thou wilt say, ' but I am constrained to it by nature.

I love Christ indeed, but I am constrained by nature.'

If thou art under the power and force of constraint, thou wilt have allowance made; but if thou yield from indolence, not for a moment.

At present, however, there is but an earnest, because at present we are far distant from these blessings.

Yetis our citizenship not upon earth ; even now we are out of the pale of the things that are here below.

Yes, we are sojourners even now.

Ver. 14.

'' Unto the praise of His glory.''

This he adds in immediate connection.

And why?

Because it would serve to give those who heard it full assurance.

Were it for our sake only, he means to say, that God did this, there might be some room for misgiving.

Butif it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise.

We find the same language everywhere applied to the case of the Israelites.

'' Do Thou this for us for Thy Name's sake ; '' (Ps. cix:

Now then, come, let us examine this very question, whether sins are the effect of force and constraint, or of indolence and great carelessness.

The law says, '''Thou shalt not kill.''

What sort of force, what sort of violence, is there here?

Violence indeed must one use to force himself to kill, for who amongst us would as a matter of choice plunge his sword into the throat of his neighbor, and stain his hand with blood?

Not one.

Thou seest then that, on the contrary, sin is more properly matter of violence and constraint.

For God hath implanted in our nature a charm, which binds us to love one another.

'' Every beast (it saith) loveth his llike, and every man loveth his neighbor."

(Ecclus. xili.:

15.) Seest thou that we have from our nature seeds which tend to virtue; whereas those of vice are contrary to nature? and if these latter predominate, this is but an evidence of our exceeding indolence.

21.) and again, God Himself said, '' I doit for Mine own sake;"'

(Isa. xlviii: 11.) and so Moses, '' Do it, if for nothing else, yet for the glory of Thy Name.''

This gives those who hear it full assurance; it relieves them to be told, that whatever He promises, for His own goodness' sake He will most surely perform.

Mora.

Let not the hearing, however, make us too much at our ease ; for although He doth it for His own sake, yet notwithstanding He requires a duty onour part. If Hesays, '' Them that honor Me I will honor, and they that despise Me shall be lightly esteemed,'' (1 Sam. il:

30.) let us reflect that there is that which He requires of us also.

'True, it is the praise of His glory to save those that are enemies, but those who, after being made friends, continue His friends.

So that if they were to return back to their former state of enmity, all were vain and to no purpose.

'There is not another Baptism, nor is there a second reconciliation again, but Again, what is adultery ? What sort of necessity is there to bring us to this?

Doubtless, it will be said, the tyranny of lust.

But why, tell me, should this be?

What, is it not in every one's power to have his own wife, and thus to put a stop to this tyranny? True, he will say, but a sort of passion for my neighbor's wife seizes hold on me.

Here the question is no longer one of necessity.

Passion is no matter of necessity, no one loves of necessity, but of deliberate choice and free will.

Indulgence of nature, indeed, is perhaps matter of necessity, but to love one woman rather than another is no matter of necessity.

Nor is the point with you natural desire, but vanity, and wantonness, aud unbounded licentiousness.

For which is according to reason, that a man should have an espoused wife, and her the mother of his children, or one not acknowledged?

Know ye not that it is intimacy that breeds attachment.

This, therefore, is not the fault of nature.

Blame not natural desire.

Natural desire was bestowed '¢ a certain fearful expectation of judgment which shall devour the adversaries.''? (Heb. x: 27.)

If we intend at the same time to be always at enmity with Him and yet to claim forgiveness at His hand, weshall never cease to beat enmity, and to be wanton, to grow in depravity, and to be blind to the Sun of Righteousness which has risen.

Dost thou not see the ray that shall open thine eyes? render them then good and sound and quicksighted.

He hath showed thee the ee 1(" The final consummation of the redemption effected by the AUrpov of Christ (v. 7.) at the Parousia (Lu. xxi : 28.) when suffering, sin and death are wholly done away and in the glorifying of the body there sets in the Sdéa of the children of God.""—Meyer.

—G. A.]

WORKS OF ST. CHRYSOSTOM.

{ Homiry II. the full benefit of its use.

Some one says there is a necessity for an oath, to produce confidence; but we see that they are the more readily trusted who abstain from taking oaths. with a view to marriage; it was given with a view to the procreation of children, not with a view to adultery and corruption.

The laws, too, know how to make allowance for those sins which are of necessity,—or rather nothing is sin when it arises from necessity but all sin rises from wantonness.

God hath not so framed man's nature as that he should have any necessity to sin, since were this the case, there would be no such thing as punishment.

We ourselves exact no account of things done of necessity and by constraint, much less would God, so full of mercy and loving-kindness.

But again, if one is a man of violence, is this a matter of necessity?

Yes, he will say, because his passion carries him away, and burns within him, and does not let the soul be at rest.

Man, to act with violence is not the effect of anger, but of littleness of mind.

Were it the effect of anger, all men, whenever they were angry, would never cease committing acts of violence.

We have anger given us, not that we may commit acts of violence on our neighbors,

Again, what is stealing ? is it matter of necessity?

Yes, a man will say, because poverty causes this.

Poverty, however, rather compels us to work, not to steal. Poverty, therefore, has in fact the contrary effect.

Theft is the effect of idleness; whereas poverty produces usually not idleness, but a love of labor.

So that this sin is the effect of indolence, as you may learn from hence.

Which, I ask, is the more difficult, the more distasteful, to wander about at night without sleep, to break open houses, and walk about in the dark, and to have one's life in one's hand, and to be always prepared for murder, and to be shivering and dead with fear ; or to be attending to one's daily task, in full enjoyment of safety and security?

This last is the easier task ; and it is because this is easier, that the majority practise it rather than the other.

Thou seest then that it is virtue which is according to nature, and vice which is against nature, in the same way as disease and health are. but that we may correct those that are in sin, that we may bestir ourselves, that we may not be sluggish.

Anger is implanted in us as a sort of sting, to make us gnash with our teeth against the devil, to make us vehement against him, not to set us In array against each other.

We have arms, not to make us at war amongst ourselves, but that we may employ our whole armor against the enemy.

Art thou prone to anger?

Be so against thine own sins: chastise thy soul, scourge thy conscience, be a severe judge, and merciless in thy sentence against thine own sins.

This is the way to turn anger to account.

It was for this that God implanted it within us.

But again, is plunder a matter of necessity?

No, in no wise.

'Tell me, what manner of necessity is there to be grasping: what manner of compulsion?

Poverty, a man will say, causes it, and the fear of being without common necessaries.

Now this is the very reason why you ought not to be grasping.

Wealth so gotten has no security in it.

You are doing the very same thing as aman would do, who, if he were asked why he laid the foundation of his house in the sand, should say, he did it because of the frost and rain. Whereas this would be the very reason why he should not lay it in the sand.

They are the very foundations which the rain, and blasts, and wind, most quickly overturn.

So that if thou wouldest be wealthy, never be rapacious ; if thou wouldest transmit wealth to thy children, get righteous wealth, at least, if any there be that is such.

Because this abides, and remains firm, whereas that which is not such, quickly wastes and perishes. Tell me, hast thou a mind to be rich, and dost thou take the goods of others? Surely this is not wealth: wealth consists in possessing what is thine own.

He that is in possession of the goods of others, never can be a wealthy man; since at that rate even your very silk venders, who receive their goods as a consignment from others, would be the wealthiest and the richest of men.

Though for the time, indeed, it is theirs, still we do not call them wealthy.

And why forsooth?

Because they are in possession of what belongs to What, again, are falsehood and perjury?

What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily.

We are distrusted, it will be said.

'True, distrusted we are, because we choose it.

For we might, if we would, be trusted more upon our character, than upon our oath.

Why, tell me, is it that we do not trust some, no, not on their oath, whilst we deem others trustworthy even independently of oaths.!

Seest thou that there is no need of oaths in any case?

' When such an one speaks,' we say, 'I believe him, even without any oath, but thee, no, not with thy oaths.'

Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence.

For where a man is over ready to take his oath, he does not leave us to entertain any great idea of his scrupulousness.

So that the man who is most constant in his use of oaths, has on no occasion any necessity for using one, and he who never uses one on any occasion, has in himself

1Vid. also Hom. ad Pop. Antioch. vii. fin.

However, in Act Apost. Hom. x. fin. he considers oaths allowable in order to convince the weak.

St. Augustine says the same, de Serm. Dom. i.

51. thus accounting for St. Paul's expressions, Rom. i: g, 1 Cor. xv; 31. 2 Cor. ii: 31. Gal. i. 20,

HomIity III.]

HOMILIES ON EPHESIANS.

others.

For though the piece itself happens to be theirs, still the money it-is worth is not theirs.

Nay, and even if the money is in their hands, still this is not wealth.

Now, if consignments thus given render not men more wealthy because we so soon resign them, how can those which arise from rapine render them wealthy?

However, if at any rate thou desirest to be wealthy, (for the matter is not one of necessity,) what greater good is it that thou wouldest fain enjoy?

Is it a longer life?

Yet, surely men of this character quickly become shortlived.

Oftentimes they pay as the penalty of plunder and rapaciousness, an untimely death; and not only suffer as a penalty the loss of the enjoyment of their gains, but go out of life having gained but little, and hell to boot.

Oftentimes too they die of diseases, which are the fruits of self-indulgence, and of toil, and of anxiety.

Fain would I understand why it is that wealth is so eagerly pursued by mankind.

Why surely for this reason hath God set a limit and a boundary to our nature, that we may have no need to go on seeking wealth beyond it.

For instance He hath commanded us, to clothe the body in one, or perhaps in two garments ; and there is no need of any more to cover us.

Where is the good of ten thousand changes of raiment, and those moth-eaten?

'The stomach has its appointed bound, and any thing given beyond this, will of necessity destroy the whole man.

Where then is the use of your herds, and flocks, and cutting up of flesh?

We require but one roof to shelter us.

Where then is the use of your vast ground-plots, and costly buildings?

Dost thou strip the poor, that vultures and jackdaws may have where to dwell?

And what a hell do not these things deserve? Many are frequently raising edifices that glisten with pillars and costly marbles, in places which they never so much as saw.

What scheme is there indeed that they have not adopted?

Yet neither themselves reap the benefit, nor any one else.

The desolateness does not allow them to get away thither; and yet not even thus do they desist.

You see that these things are not done for profit's-sake, but in all these cases folly, and absurdity, and vainglory, is the motive.

And this, I beseech you to avoid, that we may be enabled to avoid also every other evil, and may obtain those good things which are promised to them that love Him, in our Lord Jesus Christ, with whom to the Father, together with the Holy

Ghost, be glory, strength, honor forever. Amen. if OMe ay Till, 15-20.

VERSES. his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.

"For this cause I also, having heard of the faith in the Lord Jesus, which is among you, and which ye show toward all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him: having the eyes of your heart enlightened; that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what the exceeding greatness of His power to us-ward who believe, according to that working of the strength of His might, which He wrought in Christ, when

"' Wherefore,'' he says, i. e., because of what is to come," because of the good things that are laid up in store for them who rightly believe and live.

And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter ; and meet to give Him thanks also for the faith of them that believe.

He raised Him from the dead."

'¢ Having heard," saith he, '' of the faith in the Lord Jesus which is among you, and which ye show' toward all the saints."'

NEVER was anything equal to the yearnings of the Apostle, never.anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all,!

He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.

''T thank my God for you, making mention of you in my prayers.''

Think how many he had in his mind, whom it were a labor so much as to remember ; how many he made mention of in 2(' On the contrary this 'wherefore,' dca tovro, refers to what precedes ver. 13, 14, ' because this is the case that ye too are in Christ and have been sealed with the Spirit.'

So Theophylect."'— Meyer.—G. A.} 3 [The word 'love,' ayamnv, which gets into the Auth. Ver, from some inferior MSS., is omitted by Aleph. A. B. W, and H. Rev.

Vers, cf, Col. i: 4.—G. A.] Breisinoe: Cor. i.4; Phil:i) 3,4 3°Col.i.97 1 Thes, i°2.—G.A-]

CHRYSOSTOM.

[Homiry III,

WORKS OF ST.

the Son inferior to the glory?

No, there is no one, not even a maniac, would say so.

''T cease not to give thanks for you, making mention of you in my prayers."

What is thy prayer, and what thy entreaty?

It is "<May give unto you,"'

That is, may raise and wing your understanding, for it is not possible otherwise to understand these things.

''For the natural man receiveth not the things of the Spirit of God ; for they are foolishness unto him."' (1 Cor. ii:

"« That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation.''!

Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state.

He says, however, himself, that these points are three.

How then are they three?

In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know

His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him.

'' For the weakness of God is stronger than men.'' (1 Cor. 1: 25.) Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He hath also drawn us to Himself.

Nor is that power limited to the resurrection, but far exceeds it.

14.) So then, there is need of spiritual '' wisdom,"' that we may perceive things spiritual, that we may seethings hidden.

'That Spirit '' revealeth'' all things.

He is going to set forth the mysteries of God.

Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searcheth the deep things of Him.

It is not said , '' that Angel, or Archangel, or any other created power, may give,"' that is, confer upon vou a spiritual gift.

And if this be of revelation, then is the discovery of arguments consequently vain.

For he that hath learned God, and knoweth God, shall no longer dispute concerning any thing.

He will not say, This is impossible, and That is possible, and How did the other thing come to pass?

If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning any thing.

And hence it is that he says, Ver. 21, 22.

'*And made Him to sit at His right hand, in the Heavenly places, far above all rule and authority, and power and dominion, and every name that is named: and He put all things in subjection under His feet, and gave

Him to be Head over all things to the Church, which is His body, the fulness of Him that filleth all in all."'

'¢ Waving the eyes of your heart enlightened in the knowledge of Him.'' 3

He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass.

He prays, then, that there may be given them Vast indeed are the mysteries and secrets of which He hath made us partakers.

And these it is not possible for:us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace.

And it is for this reason that Paul prays.

''The Father of glory,'' that is, He that hath given us vast blessings, for he constantly addresses Him

'¢q spirit of wisdom and revelation.''

Yet still he also establishes it, as far as he can himself, by arguments, and from ''already"' existing facts.

For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this, according to the subject he is upon, as, for instance, when he says, '' The Father of mercies and God of all comfort." (2 Cor. i: 3.) And, again, the Prophet says, ''The Lord is my strength and my might."' (Ps. xviii: 1.)

'«That ye may know,"' saith he, '' what is the hope of His calling."'

It is as yet, he means, hidden, but not so to the faithful.

'¢ The Father of glory."'

He has no name by which he may represent these things, and on all occasions calls them

'¢And,'' again, ''what is the riches of the glory of His inheritance in the saints.''4

'¢slory,'' which is in fact, with us, the name and appellation of every kind of magnificence.

Mark, he says, the Father of glory; (cf. Acts vii:

2 [Compare Mat. xxvii. 46; John xx: 17; Rev. iii: 12.—G. A.] 3 ['' The words, 'in the knowledge of Him,' évéme yrwoer aiirov, are not to be joined with the words ' having your heart enlightened," as Chrysostom here, which entirely destroys the paralellism and symmetry of the sentence, but with the words, may give you a spirit of wisdom, etc., (in the knowledge of Him).''—Meyer and Ellicott.—G. A.] 2) but of Christ the God.2

What then?

Is 1 [Chrysostom's hasty and superficial treatment of this great passage would seem to justify the language of Dr. Newman in his preface to the Oxford translation of these homilies on Ephesians.

There are ''imperfections in their composition which in the opinion of some critics argued the absence of that comparative leisure which he enjoyed at Antioch.''

Schaff also says: " His life in Constantinople was too much disturbed to leave him quiet leisure for preparation.''

This, however, in referring to his Homilies on Acts. Prolegomena p. 19.—G. Aj « ('That ye may know what a great and glorious hope is given to the man whom God has called to the Kingdom of the Messiah ; and that ye may know what is the object of that hope, namely, the riches of the glory of the inheritance which He gives; and that ye may know that by which this hope is to be realized, namely, the infinite power of God as shown in the resurrection and exaltation of Jesus Christ.''-—Meyer.—G. A.]

Homity III. }

HOMILIES ON EPHESIANS.

This too is as yet hidden.

He hath made Him far above all created But what is clear? that through His power | nature, far above all rule and authority. we have believed that He hath raised Christ.

For to persuade souls, is a thing far more miraculous than to raise a dead body.

I will endeavor to make this clear.

Hearken then.

Christ said to the dead, '' Lazarus, come forth,''

(John xi: 43.) and straightway he obeyed.

Peter said, '' Tabitha, arise,'' (Acts ix: 40.) and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that '' they which are yet alive, shall in no wise precede them that are fallen asleep,'' (1 Thess. iv: 15.).and all shall come to pass, all run together '' in a moment, in the twinkling of an eye.'' (1 Cor. xv: 52.) But in the matter of believing, it is not thus, but how is it ?

Hearken then to Him again, how He saith, '' Far above all rule,'' he saith.

Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him.

Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath

He exalted Him to that high dignity.

Nor does He mount by degrees, first one step, then another, then a third.

Amazing! He does not simply say, ''above,'' but, '' far above;'' for God is above those powers which are above.

And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor.

Above ''all'' principality, he says, not, i. e., over one and not over another, but over all, '¢ How often would I have gathered thy children together, and ye would not.' (Matt. xxiii:

37.) You perceive that this last is the more difficult.

Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature.

And the reason is this, it is because He would thus have us become good of our own will.

Thus with good reason does he say,!

'¢ Rule and authority and power, and dominion, and every name that is named."'

Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God.

If all mankind are to be counted as spittle and were counted as the turn of a baiance, consider the invisible powers as insects.

But of Him that was one of us, this is great and surprising indeed.

For He raised Him up:from the very lowest parts of the earth.

If all the nations are as a drop, how small a portion then of that drop isa single man!

Yet Him hath, He made higher than all things, ''not only in this world, but also in that which is to come.'' Therefore powers there are whose names are to us unintelligible, and unknown.

'«The exceeding greatness of His power to us-ward who believe."'

Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed,

(the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required

Divine power.

«« The riches of the glory,"

That is, the unutterable glory ; for what language shall be adequate to express that glory of which the saints shall then be partakers? None.

But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray.

Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly.

Seest thou how great things He hath wrought? He hath raised up Christ.

Is this a small thing? But look again.

He hath set Him at His right hand.

And shall any language then be able to represent this?

Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high.

Truly this is indeed the '' exceeding greatness of His power.''

And behold, whither He hath raised Him.

'¢And He put all things in subjection under His feet.''

Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves.

Amazing!

Awful indeed are these things; every created power hath been made the slave of man by reason of God the Word dwelling in Him.?

For it is possible for a man to be above others, without having others in subjection, but only as preferred before them.

But here it is not so.

No, '' He put all things in subjection under His feet."'

And not simply put them in subjection, but in the most abject 2 Ava rov évotxovvta @edv Adyov.

The 'inhabitation' of the Word in our flesh, was a favorite form of speech with the Nestorians, who thereby insinuated that the Word dwelt in 'a' man, or denied Christ's unity of person.

Yet the phrase is strictly orthodox, as being derived from John i® 14, and is especially maintained by Cyril, the antagonist of Nestorius, in order to denote that God was in human 'nature,' vid, Cyril z% Schol.25.

Theodor. Eran. ii, Ephrem, Antioch. apud Phot. 229.

'¢ In the heavenly places ; ''

1'Ex6vras.

WORKS*OF* STS CHRYSUSTOM:

{ Homiy III.

(Heb. 11: 16.) He took hold of neither principality, nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand.

And why do Isay, hath made it sit?

He hath made it His garment!, and not only so, but hath put all things in subjection under His feet.

How many sorts of death supposest thou?

How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention.

Two things He hath done, the greatest things.

He hath both Himself descended to the lowest depth of humiliation, and hath raised up man to the height of exaltation.

He saved him by His blood. _ He spoke of the former first, how that He so greatly humbled Himself.

He speaks now of what is stronger than that—a great thing, the crown of all.

Surely, even had we been counted worthy of nothing, it were enough.

Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son.

But where there are the two, what power of language must it not transcend and surpass?

'The very resurrection is not great, when I reflect on these things.

It is of Him that he says, '' The: God of our Lord Jesus Christ,'' not of God the Word. subjection, that below which there can be none.

Therefore he adds, '' under His feet.''

'¢And gave Him to be Head over all things to the Church."

Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also.

'There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer ahead.

'* Over all things,'' he says.

What is meant by '' over all things?''

He hath suffered neither Angel nor Archangel nor any other being to be above Him.

But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.

'¢ Which is His body."'

In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body.

'¢The fulness of Him that filleth all in ali'' he says.

Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it.

If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels?

But now it is not a diadem that is placed about our head, but, what is far greater,

Christ is made our very Head, and yet we pay no regard to it.

Yet Angels reverence that Head, and Archangels, and all those powers above.

And shall we, which are His body, be awed neither on the one account nor the other?

And what then shall be our hope of salvation?

Conceive to yourself the royal throne, conceive the excess of the honor.

This, at least if we chose, might more avail to startle us, yea, even than hell itself.

For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it?

'Think near whom thy Head is seated, (this single consideration is amply sufficient for any purpose whatever, ) on whose right hand He is placed, far above all principality, and power, and might.

Yet is the body of this Head trampled on by the very devils.

As though this were not sufficient to show the close connection and relationship, what does he add?

'' The fullness of Christ is the Church."

And rightly, for the complement of the head is the body, and the complement of the body is the head.

Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God.

'* The complement,'' he says, i. e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up.

It is by all then that His body is filled up.

Then is the head filled up, then is the body rendered perfect, when we are all knit together and united.

Perceivest thou then the 'riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe ? the hope of your calling ?"'

Mora.

Let us reverence our Head, let us reflect of what a Head we are the body,—a Head, to whom all things are put in subjection.

According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all.

God ''took not hold of Angels,'' as he says in writing to the Hebrews, Thus Cyril Alex. speaks of Christ as ' clothed about'

1 'Twarvov. with our nature. in Success. 2p. 142.

Vid. also Epiph. Azcor.

§. 95.

Augustine in Psadsz 130. 10.

This, as well as other theological terms, was abused by heretical disputants; as if it implied either that the manhood of Christ might be put off from His divine nature, or that it was a mere accidental and unsubstantial medium of manifesting it.

'but He took hold of the seed of Abraham.''

Homity III. ]

HOMILIES ON EPHESIANS.

of corrupt bodily humors, evil dispositions impair us, all these things engender disease, dangerous disease, disease that wastes.

And then there will be need of that fire, there will be need of that cutting asunder.

For Christ cannot endure that we should enter into the bride-chamber with such a body as this.

If He led away, and cast out the man that was clothed in filthy garments, what will He not do unto the man who attaches filth to the body ; how will He not dispose of him?

Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer.

Thy own head the more respectable of thy servants reverence, and dost thou subject thy body to be the sport of them that insult it?

How sore punishment then shalt thou not deserve ?

If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment?

Dost thou expose the whole body to fierce monsters, and not shudder P However, since our discourse is concerning the Lord's body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed.!

If thou art the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails.

Such was that Body ; that Body '' did no sin, neither was guile foundin His mouth."

(1 Pet. ii: 22.) His hands did every thing for the benefit of them that neéded, His mouth uttered not a word of those things which are not convenient.

He heard them say, '' Thou hast a devil,'' and He answered nothing.

I observe many partaking of Christ's Body lightly and just as it happens, and rather from custom and form, than consideration and understanding.

When, saith a man, the holy season of Lent sets in, whatever a man may be, he partakes of the mysteries, or, when the day of the Lord's Epiphany? comes.

And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never.

'' For as often,'' (1 Cor. xi:

26.) saith he, ''as ye do this, ye proclaim the Lord's death,'' i. e., '' ye make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed."'

Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practise?

How did they not conduct themselves?

What did they not perform?

They were always purifying themselves.

And dost thou, when thou drawest nigh to a sacrifice, at which the very Angels tremble, dost thou measure the matter by the revolutions of seasons? and how shalt thou present thyself before the judgment-seat of Christ, thou who presumest upon His body with polluted hands and lips?

Thou wouldest not presume to kiss a king with an unclean mouth, and the King of heaven dost thou kiss with an unclean soul?

It is an outrage.

Tell me, wouldest thou choose to come to the Sacrifice with unwashen hands ?

No, I suppose, not.

But thou wouldest rather choose not to come at all, than come with soiled hands.

And then, thus scrupulous as thou art in this little matter, dost thou come with soiled soul, and thus dare to touch it?

And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely.

What, do ye not see the holy vessels so thoroughly cleansed all over, so resplendent?

Our souls ought to be purer than they, more holy, more brilliant. And why so?

Because those vessels are made so for our sakes.

'They partake not of Him that is in them, they perceive Him not.

But we do;— Further, our discourse is concerning this Body, and as many of us as partake of that Body and taste of that Blood, are partaking of that which is in no wise different from that Body, nor separate.

Consider that we taste of that Body that sitteth above, that is adored by Angels, that is next to the Power that is incorruptible.

Alas! how many ways to salvation are open to us!

He hath made us His own body, He hath imparted to us His own body, and yet not one of these things turns us away from what is evil.

Oh the darkness, the depth of the abyss, the apathy!

''Set your mind,"' saith he, ''on the things that are above, where Christ is, seated on the right hand of God.'

(Col. iii: 1.) And after all this, some set their affections upon money, or licentiousness, others are carried captive by their passions!

Do ye not see, that even in our own body, when any part is superfluous and useless, it is cut off, is cut away?

It is of no use that it has belonged to the body, when it is mutilated, when it is mortified, when it is decayed, when it is detrimental to the rest.

Let us not then be too confident, because we have been once made members of this body.

If this body of ours, though but a natural body, nevertheless suffers amputation, what dreadful evil shall it not undergo, if the moral principle should fail?

When the body partakes not of this natural food, when the pores are stopped up, then it mortifies ; when the ducts are closed, then it is palsied.

So is it with us also, when we stop our ears, our soul becomes palsied; when we partake not of the spiritual food, when, instead | A 2 This was the great festival of the Greek Church, being in remembrance of our Lord's Baptism, and, as it would appear, of His birth inclusively.

The festival of Christmas, which had been in use in the West from an earlier date, was introduced at Antioch

D. 376, with much opposition, Chrysostom, A. D. 387, urges its due celebration in his Hom, de Beato Phitlogon, and Seri. in Diem Natal. ¥. C.

1 Quopevov.

CHRYSOSTOM.

[Homiry III,

WORKS? ORS

& the way: just so also here when the sacrifice is brought forth, and Christ, the Lord's sheep, is sacrificed; when thou hearest the words, ' Let us pray together,'' when thou beholdest the curtains drawn up,°* then imagine that the Heavens are let down from above, and that the Angels are descending ! yes, verily.

Now then, thou wouldest not choose to make use of a soiled vessel, and dost thou approach with a soiled soul?

Observe the vast inconsistency of the thing.

At the other times ye come not, no, not though often ye are clean; but at Easter, however flagrant an act ye may have committed, ye come.

Oh! the force of custom and of prejudice!

In vain is the daily Sacrifice,! in vain do we stand before the Altar; there is no one to partake.

These things I am saying, not to induce you to partake any how, but that ye should render yourselves worthy to partake.

Art thou not worthy of the Sacrifice, nor of the participation?

IEf so, then neither art thou of the prayer.

Thou hearest the herald,? standing, and saying, '' As many as are in penitence, all pray.''* As many as do not partake, are in penitence.

If thou art one of those that are in penitence, thou oughtest not to partake; for he that partakes not, is one of those that are in penitence. Why then does he say, '' Depart, ye that are not qualified to pray,'' whilst thou hast the effrontery to stand still?

But no, thou art not of that number, thou art of the number of those who are qualified to partake, and yet art indifferent about it, and regardest the matter as nothing.

As then it is not meet that any one of the uninitiated be present, so neither is it that one of them that are initiated, and yet at the same time defiled.

Tell me, suppose any one were invited to a feast, and were to wash his hands, and sit down, and be all ready at the table, and after all refuse to partake ; is he not insulting the man who invited him ? were it not better for such an one never to have come at all? Now it is just in the same way that thou hast come here.

Thou hast sung the Hymn' with the rest: thou hast declared thyself to be of the number of them that are worthy, by not departing with them that are unworthy.

Why stay, and yet not partake of the table?

Iam unworthy, thou wilt say.

Then art thou also unworthy of that communion thou hast had in prayers. For it is not by means of the offerings only, but also by means of those canticles that the Spirit descendeth all around.

Do we not see Our own servants, first scouring the table with a sponge, and cleaning the house, and then setting out the entertainment?

This is what is done by the prayers, by the cry of the heraid.

We scour the Church, as it were, with a sponge, that all things may be set out ina pure church, that there may be '' neither spot nor wrinkle.'' (Eph. v: 27.) Unworthy, indeed, both our eyes of these sights, and unworthy are our ears!

'' And if even a beast,'' it is said, 'touch the mountain, it shall be stoned."' (Ex. xix: 13.) Thus then they were not worthy so much as to set foot on it, and yet afterwards they both came near, and beheld where God had stood. And thou mayest, afterwards, come near, and behold: when, however, He is present, depart.

'Thou art no more allowed to be here than the Catechumen is. For it is not at all the same thing never to have reached the mysteries, and when thou hast reached them, to stumble at them and despise them, and to make thyself unworthy of this thing.

One might enter upon more points, and those more awful still ; not however to burden your understanding, these will suffice.

They who are not brought to their right senses with these, certainly will not be with more.

Look, I entreat: a royal table is set before you, Angels minister at that table, the King

Himself is there, and dost thou stand gaping ?''?

Are thy garments defiled, and yet dost thou make no account of it?—or are they clean?

Then fall down and partake.

Every day He cometh in to see the guests, and converseth with them all.

Yes, at this moment is he speaking to your conscience; '' Friends, how stand ye here, not having on a wedding garment ?'' He said not, Why didst thou sit down? no, before he sat down, He declared him to be unworthy, so much asto come in.

He saith not, '' Why didst thou sit down to meat,'"' but, '' Why camest thou in?''

And these are the words that He is at this very moment addressing to one and all of us that stand here with such shameless effrontery.

For every one, that partaketh not of the mysteries, is standing here in shameless effrontery.

It is for this reason, that they which are in sins are first of all put forth; for just as when a master is present at his table, it is not right that those servants who have offended him should be present, but they are sent out of * [On Chrysostom's view of the eucharistic sacrifice, see Prolegomena, p, 21, note.—G. A.

2 i. e. the Deacon, A@avagvos mpoordtas Siaxdvw Knpvéae evynv « Tt. A.

Socr, Hést, ii. 1], id qu. avaywdionew, Athan. de _fug 24.

* Vid. Bingh. Antigu. xiii. 2. and xiv. 5.

{The text here seems to be corrupt, Field's text is, "' As many as are in penitence, all pray,"

(den6y7e mavres) whichis evidently inconsistent with the context.

The text should probably be, '"'As many as are in penitence, depart ; as many as are not in penitence, pray all."?

So Field suggests in a note saying, Locus corruptus videtur, sic Jortasse redintegrandus:

6cot év MeTavola amédOeTeE, OTOLLH EV MeTavo.a SenOynre mavtes.—G. A That I may not then be the means of increas- * audOvpa, curtains before the choir or altar. vid. Chrysost. za

Matt. Hom, 84. Jin. where, however, it has not the ecclesiastical sense, Epiphan. Ef7st. 51. 9. apud Hieron. ed. Vallars. where the curtain had a figure of Christ or some Saint, (to which Epiphanius objects.) vid. also Evagr. Hzs¢. vi. 21.

® The Angelic Hymn, Holy, Holy, Holy, vid.

Chrysost, in 2 Cor, Hom, 18. Cyril. Hieros. Myst. v. 6.

' Vid. Bingh. Antigu. xv. 2.

Hom tty IV. }

HOMILIES ON EPHESIANS.

ing your condemnation, I entreat you, not to forbear coming, but to render yourselves worthy both of being present, and of approaching.

Tell me, were any king to give command and to say, '¢ If any man does this, let him partake of my table;'' say, would ye not do all ye could to be admitted?

He hath invited us to heaven, to the table of the great and wonderful King, and do we shrink and hesitate, instead of hastening and running to it?

And what then is our hope of salvation?

We cannot lay the lame on our weakness ; we cannot on our nature.

It is indolence and nothing else that renders us unworthy. through His fear ye may conceive, and bring forth the spirit of salvation, and come near with boldness.

For, ''thy children,'' it is said, 'are like olive plants round about thy table."'

(Ps. cxxviil: 3.) O, then, let there be nothing old, nothing wild, nothing harsh.

For of such sort are the young plants that are fit for fruit, for the beautiful fruit, fruit I mean of the olive-tree.

And thriving they are, so as all to be round about the table, and come together here, not in vain or by chance, but with fear and reverence. For thus shall ye behold with boldness even Christ

Himself in heaven, and shall be counted worthy of that heavenly kingdom, which may God grant we may allattain, in Jesus Christ, our Lord with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and for ages of ages.

Amen.

So far have I spoken of myself. But may He that pricketh the heart, He that giveth the Spirit of compunction, pierce your hearts, and plant the seeds in the depth of them, that so FLOM Ta Yoel N,.

CHAPTER. II], VERSES I—3.

world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience.""

You observe the gentleness of Paul, and how on all occasions he encourages the hearer, not bearing too hard upon him.

For whereas he had said, Ye have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead, ) that he may not excessively distress them,?

«And you did He quicken, when ye were dead through your trespasses and sins, wherein aforetime ye walked, according to the course of this world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience; among whom we also all once lived, in the lusts of our flesh, doing the desires of the flesh, and of the mind; and were by nature children of wrath even as the rest."

THERE is, we know, a corporal, and there is also a spiritual, dying.!

Of the first it is no crime to partake, nor is there any peril in it, inasmuch as there is no blame attached to it, for it is a matter of nature, not of deliberate choice.

It had its origin in the transgression of the firstcreated man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination ; whereas this spiritual dying, being a matter of deliberate choice, has criminality, and has no termination.

Observe then how Paul, having already shown how exceedingly great a thing it is, in so (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger, ) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one.

And who then isthis?

The Devil.

He does much the same also in the Epistle to the Corinthians, where, after saying, ''Be not deceived, neither fornicators, nor idolaters,''

(1 Cor. vi: 9.) and after enumerating all the other vices, and adding in conclusion, 'shall inherit the kingdom of God; '' he then adds, much that to heal a deadened soul is a far greater thing than to raise the dead, so now again lays it down in all its real greatness.

'and such were some of you;'' he does not say absolutely, '' ye were,'' but ''some of you were,'' that is, thus in some sort were ye.

Here the heretics attack us.

They tell us that these expressions ( '' prince of all the power of the air,"' etc.) are used with reference to God, and letting loose their unbridled tongue, they fit these

'¢ And you,"' saith he 'when ye were dead through your trespasses and sins, wherein aforetime ye walked according to the course of this

> Commentators, except Meyer, refer the vexpovs to spiritual death, as Chrysostom does. Meyer refers it to '' eternal death, the eternal condemnation," and says the vexpovs is proleptic.

He 2 [Paul's motive in this passage is probably not what Chrysosdistinctly says it does not refer to physical death, though Ellicott | tom says, but, on the contrary, to show how desperately bad their represents him as saying that it does.—G. A.]

| state was.—G. A.]

WORKS OF ST. CHRYSOSTOM.

[Homiry IV. things to God, which belong to the Devil alone. lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter, How then are we to put them to silence?

By the very words they themselves use; for, if He is righteous, as they themselves allow, and yet hath done these things, this is no longer the act of a righteous being, but rather of a being most unrighteous and corrupted ; and corrupted

God cannot possibly be.

'«Doing,'' he says, '' the desires of the flesh and of the mind."

That is, the pleasurable passions.

We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else.

For as he who isa child of man is by nature man, so also were we children of wrath? even as others; i. e., no one was free, but we all did things worthy of wrath.

Further, why does he call the Devil '' the prince' of the world?

Because nearly the whole human race has surrendered itself to him, and all are willingly and of deliberate choice his slaves.

And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; whilst to the Devil, though promising nothing of the sort, but sending them on to hell, all yield themselves.

His kingdom then is in this world, and he has, with few exceptions, more subjects and more obedient subjects than God, in consequence of our indolence.

Ver. 4. '*But God, being rich in mercy."

Not merely merciful, but rich in mercy; as it is said also in another place; ''In the multitude of thy mercies."' (Ps. lxix: 17.) And again,

'¢ Have mercy upon me, according to the multitude of thy tender mercies.'' (Ps. li:

1.) Ver. 4. '' For His great love,? wherewith He loved us."'

Why did He love us?

For these things are not deserving of love, but of the sorest wrath, and punishment.

And thus it was of great mercy.

'¢ According to the power,"' saith he, '' of the air, of the spirit.'"!

Here again he means, that Satan occupies the space under Heaven, and that the incorporeal powers are spirits of the air, under his operation.

For that his kingdom is of this age, i. e., will cease with the present age, hear what he says at the end of the Epistle; '' Our wrestling is not against flesh and blood, but against the principalities, against powers, against the world rulers of this darkness ;''' (Eph. vi: 12.) where, lest when you hear of world-rulers you should therefore say that the Devil is uncreated, he elsewhere (Gal. i: 4.) calls a perverse time,

Ver. 5.

'' Even when we were dead through our trespasses He quickened us together with Christ."'

Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also.

He hath quickened both Him, and us.

Seest thou that all this is said of Christ incarnate?

Beholdest thou '' the exceeding greatness of His power to us-ward who believe?''

(Eph. i: 19.) Them that were dead, them that were children of wrath, them hath he quickened.

Beholdest thou '' the hope of his calling? "'

'¢an evil world,'' not of the creatures.

For he seems to me, having had dominion beneath the sky, not to have fallen from his dominion, even after his transgression.

Ver. 6. ''He raised us up with Him and made us sit with Him."'

'« That now worketh,'"' he says, '' in the sons of disobedience."'

Beholdest thou the glory of His inheritance ?

2 Chrysostom understands the words according to the order in which hee stand in the original text, }uev téxva dices dpyns, "we were natural' or "'genuine children of wrath," referring "by nature'' not to 'we were'"' but to ''children.'"'

To say that we were by '' nature' under wrath, might haveseemed all one with saying that God created Adam under wrath. When then we so deak' we must take the word '' nature" in S. Augustine's sense, not to mean our literal nature, but ''as referring to our birth."

'J eo quod dixi, 'natura esse male anime nullo modo gueunt,' st gueritur guomodo accipiamus quod ait Apostolus,

' Fuimus et nos matura filit tra, &c.'"' respondemus, naturam in his verbis mets me intelligt voluisse illam, que proprie natura dicitur, in gua sine vitiis creati sumus.

Nam ista propter originem natura appellatur, que ortgo utique habet vitium, guod est contra naturam, August.

Retract. i. 15. §. 6. vid, also de L1b. Ard. iii. 54.]_'' That man is a born subject of wrath from birth, an object of the divine condemnation, is not at alla doctrine of the Apostle, according to whom man by his actual sin falls under the wrath of God, inasmuch as he becomes subject to and follows the inborn principle of sin in opposition to his moral will which he likewise by nature bears in himself. Certainly man is born with this natural sinful quality, i. e., with the principle of sin, by the awakening and development of which the moral will is vanquished (Rom. vii, cf, Jo. iii: 6.) It is not, however, the mere fact of this inborn presence having its basis in his flesh that in and of itself makes him a child of wrath, but he only becomes so when that constitution of his moral nature, that mingling of the two opposite principles in his natural disposition has brought about the victory of the sin-principle, which however is the case with every one.''—Meyer.—G. A.

You observe that it is not by force, nor by compulsion, but by persuasion, he wins us over; ''disobedience'' or '* untractableness'' is his word, as though one were to say, by guile and persuasion he draws all his votaries to himself.

And not only does he give them a word of encouragement by telling them they have an associate, but also by ranking himself with them, for he says,

'¢ Among whom we also all once lived.''

'* All,"" because he cannot say that any one is excepted.

'* In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest.''

That is, having no spiritual affections.

Yet, ("The word ajp which is commonly confined to the region of the air, may be extended to all that supra-terrestrial but sub-celestial region which seems to be, if not the abode, at least the haunt of evil spirits, cf Jobi: 7."'—Ellicott.—G. A.]

* [Aca thy modAAnv ayannvy avtod: 'namely, in order to satisfy it,'—Meyer.—G, A.]

Homi.y IV.]

HOMILIES ON EPHESIANS.

prepared of My Father.'' (Matt. xx:

23.) So that it hath been prepared.

And well saith he, '¢in kindness towards us in Christ Jesus,'' for to sit on His right hand is honor above all honor, it is that beyond which there is none other.

This then he saith, that even we shall sit there.

Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down ,with Christ:

Yea, hadst thou ten thousand souls, wouldest thou not lose them for His sake?

Yea, hadst thou to enter the flames, oughtest thou not readily to endure it?

And He Himself too saith again, '' Where I am, there shall also My servant be.'' (John. xii: 26.)

Why surely had ye to be cut to pieces every day, ought ye not, for the sake of these promises cheerfully to embrace it?

Think, where He sitteth? above all principality and power.

And with whom it is that thou sittest?

With Him. And who thou art? One dead, by nature a child of wrath.

And what good hast thou done?

None. Truly now it is high time to exclaim, '' Oh the depth of the riches both of the wisdom and the knowledge of God!'' (Rom.

X32 35) That '' He hath raised us up together,'' is plain.

But that He '' hath made us sit with Him in the heavenly places in Christ Jesus,"' how does this hold?

It holds as truly, as that He hath raised us together.

For as yet no one is actually raised, } excepting that inasmuch as as the Head hath risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. (Gen. xxxvii: g, to.) And so in the same way '' hath He also made us to sit with Him.'"'

For since the Head sitteth, the body sitteth also with it, and therefore he adds ''in Christ Jesus.''

Or again, if it means, not this, it means that by the laver of Baptism He hath ''raised us up with Him.''

How then in that case hath He made '' us to sit with Him?''

Because, saith he, ''if we suffer we shall also reign with Him," (2 Tim. 11:

12.) if we be dead with Him we shall also live with Him.

'Truly there is need of the Spirit and of revelation, in order to understand the depth of these mysteries.

And then that ye may have no distrust about the matter, observe what he adds further.

Ver. 7. '' That in the ages to come, He might show the exceeding riches of His grace, in kindness towards us, in Christ Jesus."'

Ver. 8. 'For by grace,'' saith he '' have ye been saved.''?

Whereas he had been speaking of the things which concerned Christ, and these might be nothing to us, (for what, it might be said, is it to us, that He rose) therefore he shows that they do moreover extend to us, inasmuch as He is made one with us.

Only that our concern in the matter he states separately.

'' Us,'' saith he, '' who were dead through our trespasses He raised up with Him, and made us sit with Him.''

Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to show forth

His goodness.

For how will Heshow it, unless this come to pass? And He will show it in the ages to come.

What? that the blessings are both great, and more certain than any other.

For now the things which are said may to the unbelievers seem to be foolishness ; but then all shall know them.

Wouldest thou understand too, how He hath made us sit together with Him?

MHear what Christ Himself saith to the disciples, '' Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."'

(Matt. xix: 28.) And again, '' But to sit on My right hand and on My left hand is not Mine to give, but it is for them for whom it hath been

In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: '' by grace ye have been saved,'' saith he, '< Through faith ; "'

Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds,

'« And that not of ourselves."'

Neither is faith,? he means, '' of ourselves.''

Because had He not come, had He not called us, how had we been able to believe? for ''how,'' saith he, ''shall they believe, unless they hear?'' (Rom. x: 14.) So that the work of faith itself is not our own.

''It is the gift,'' said he, ''of God,"' it is '<not of works.''

Was faith then, you will say, enough to save us?

No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is because God so willeth, that faith saveth.

Since, how, tell me, doth faith save, without works?

This itself is the gift of God.

Ver. 9. '' That no man should glory."'

That he may excite in us proper feeling 3 ['' Confirmatory explanation of the truth and justice of the expression, 'the exceeding riches of His grace' by a recurrence to the statement made pafenthetically in verse

5.'' —Ellicott.—G.

1[This is Meyer's view.

He says: " By virtue of the dynamic connection of Christ with believers as the head with its body their revivification is objectively comprehended in His,''

Ellicott says ; '' Though the simple meaning of auvyyetpev and guvexd0coev seems to confine their reference to what is future and objective ; still as cuvegworotngey though primarily spiritual and present may have a physical and future reference, so here a present spiritual resurrection and enthronement may be alluded to.'—G.

A.] 3 [Meyer objects to this interpretation saying : '"' How violent is this taking to pieces of the text, since ov« é& bud and ovk é€ Epywr present themselves in a manner alike natural and weighty as elements belonging to one flow of the discourse!

The rovro refers to the salvation just designated as regards its specific mode.''

So substantially Ellicott.—G. A.]

CHRYSOSTOM.

[Homizy IV.

WORKS OF ST.

things whatsoever I commanded you."' (Matt.

Xxvill : 19.) And again, '' Whosoever shall break one of these least commandments, shall be called least in the kingdom of Heaven,'' (Matt. v: touching this gift of grace.

'' What then ?"' saith aman, '' Hath He Himself hindered our being justified by works ?'' By nomeans.

But no one, he saith, is justified by works, in order that the grace and loving-kindness of God may be shown.

He did not reject us as having works, but as abandoned of works He hath saved us by grace ; so that no man henceforth may have whereof to boast.

And then, lest when thou hearest that the whole work is accomplished not of works but by faith, thou shouldest become idle,! observe how he continues,

19.) that is, in the resurrection; nay, he shall not enter into the kingdom; for He is wont to call the time also of the resurrection, the kingdom.

''If he break one,'' saith He, '' he shall be called least,'' so that we have need of all.

And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire.

For, saith He, '' Depart, ye cursed, into the eternal fire, which is prepared for the Devil and his angels.'"

Why and wherefore?

'' For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink."' (Matt. xxv:

42.) Beholdest thou, how without any other charge laid against them, for this one alone they perished.

And for this reason alone too were the virgins also excluded from the bride-chamber, though sobriety surely they did possess.

As the Apostle saith '' and the sanctification, without which no man shall see the Lord.''

(Heb. xii:

14.) Consider then, that without sobriety, it is impossible to see the Lord ; yet it does not necessarily follow that with sobriety it is possible to see Him, because often-times something else stands in the way.

Again, if we do all things ever so rightly, and yet do our neighbor no service, neither in that case shall we enter into the kingdom.

Whence is this evident ? From the parable of the servants entrusted with the talents.

For, in that instance, the man's virtue was in every point unimpaired, and there had been nothing lacking, but forasmuch as he was slothful in his business, he was rightly cast out.

Nay, it is possible, even by railing only, to fall into Hell.

'* For whosoever '' saith Christ, '' shall say to his brother, Thou fool, shall be in danger of the hell of fire.'? (Matt. v: 22.) And if a man be ever so right in all things, and yet be injurious, heshall not enter.

Ver.

10.

'' For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them."'

Observe the words he uses.

He here alludes to the regeneration, which is in reality a second creation.

We have been brought from non-existence into being.

As to what we were before, that is, the old man, we are dead.

What we are now become, before, we were not.

'Truly then is this work a creation, yea, and more noble than the first ; for from that one, we have our being; but from this last, we have, over and above, our well being.

'¢For good works, which God afore prepared that we should walk in them.''?

Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day.

If we had to travel aroad leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us.

This is the hope of our calling ; for 'for good works'' he says. Otherwise it would profit us nothing.

Mora.

Thus here he rejoices not that we should work one work, but all; for, as we have five senses, and ought to make use of all in their proper season, so ought we also the several virtues.

Now were a man to be temperate and yet unmerciful, or were he to be merciful and yet grasping, or were he to abstain indeed from other people's goods, and yet not bestow his own, it would be all in vain.

For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ ; no, we require it to be great, and various, and universal, and entire.

Hear what Christ saith to the disciples, '"¢ Go, ye and make disciples of all the nations,—teaching them to observe all

And let no one impute cruelty to God, in that he excludes those who fail in this matter, from the kingdom of Heaven.

For even with men, if any one do any thing whatsoever contrary to the law, he is banished from the king's presence.

And if he transgresses so much as one of the established laws, if he lays a false accusation against another, he forfeits his office.

And if he commits adultery, and is detected, he is disgraced, and even though he have done ten thousand right acts, he is undone; and if he commits murder, and is convicted, this again is enough to destroy him.

Now if the laws of men are so carefully guarded, how much more should those of God be.

'' But He is good," a man says.

How long are we to be uttering this ! [This is not the object of Paulin the statement of v. 10, but as Meyer says: '' Ver. 10 is the reason assigned for the immediately preceding ov« €€ buoy... Kavxjoyntac.

For if we are God's handiwork our salvation cannot be of our own acquiring, and if we are created in Christ unto good works how could the merit of our works be the cause of our salvation or the subject of our boasting? ''—G, A.

2 (God, before we were created in Christ, made ready for us, prepared a sphere of moral action or (to use the simile of Chrysostom) a road, with the intent that we should walk in it.

This sphere, this road was good works, épya aya0a."'—Ellicott.—G, A.]

Homity IV.]

HOMILIES ON EPHESIANS.

foolish talk? foolish, I say, not because He is | mercy, that they shall depart into the fire, and not good, but in that we keep thinking that His; not simply into the fire, but into that which is goodness will be available to us for these purposes, though I have again and again used ten thousand arguments on this subject.

Listen to the Scripture, which saith, '' Say not, His mercy is great, He will be pacified for the multitude of my sins.'' (Ecclus. v: 6.) He does not forbid us to say, '' His mercy is great.''

'This is not what He enjoins; rather he would have us constantly say it, and with this object Paul raises all sorts of arguments, but his object is what follows.

Do not, he means, admire the loving-kindness of God with this view, with a view to sinning, and saying, '' His mercy will be pacified for the multitude of my sins.'?

For it is with this object that I too discourse so much concerning His goodness, not that we may presume upon it, and do any thing we choose, because in that way this goodness will be to the prejudice of our salvation ; but that we may not despair in our sins, but may repent.

For '' the goodness of God leadeth thee to repentance,"'

'¢prepared for the devil and his angels?"

(Matt. xxv: 41.) Why and wherefore is this ?

Because nothing so provokes God to wrath. He puts this before all terrible things ; for if it is our duty to love our enemies, of what punishment' shall not he be worthy, who turns away even from them that love him, and is in this respect worse than the heathen?

So that in this case the greatness of the sin will make such an one go away with the devil.

Woe to him, it is said, who doeth not alms; and if this was the case under the Old Covenant, much more is it under the New.

If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the succoring the poor, how much more in that Dispensation, where we are commanded to surrender all we have?

For what did not they of old do?

'They gave tithes, and tithes again upon tithes for orphans, widows, and strangers ; whereas some one was saying to me in astonishment at another, '' Why, such an one gives tithes.''

What a load of disgrace does this expression imply, since what was not a matter of wonder with the Jews has come to be so in the case of the Christians?

If there was danger then in omitting tithes, think how great it must be now.

(Rom. ii: 4.) not to greater wickedness. And if thou become depraved, because of His goodness, thou art rather belying Him before men.

I see many persons thus impugning the longsuffering of God; so that if thou use it not aright, thou shalt pay the penalty.

Is Goda God of loving-kindness?

Yes, but He is also a righteous Judge.

Is He one who maketh allowance for sins?

True, yet rendereth He to every man according to his works.

Doth He pass by iniquity and blot out transgressions ?

True, yet maketh He inquisition also.

How then is it, that these things are not contradictions?

Contradictions they are not, if we distinguish them by their times.

He doeth away iniquity here, both by the laver of Baptism, and Again, drunkenness shall not inherit the kingdom.

Yet what is the language of most people?

'' Well, if both I and he are in the same case, that is no little comfort.''

What then? First of all, that thou and he shall not reap the same punishment; but were it otherwise, neither is that any comfort.

Fellowship in sufferings has comfort in it, when the miseries have any proportion in them; but when they exceed all proportion, and carry us beyond ourselves, no longer do they allow of our receiving any comfort at all.

For tell the man that is being tortured, and has entered into the flames, that such an one is undergoing the same, still he will not feel the comfort.

Did not all the Israelites perish together? What manner of comfort did that afford them?

Rather, did not this very thing distress them ?

And this was why they kept saying, We are lost, we are perished, we are wasted away.

What manner of comfort then is there here?

In vain do we comfort ourselves with such hopes as these.

There is but one only comfort, to avoid falling into that unquenchable fire ; but it is not psssible for one who has fallen into it to find comfort, where there is the gnashing of teeth, where there is the weeping, where is the worm that dieth not,and the fire that isnot quenched.

For shalt thou conceive any comfort at all, tell me, when thou art in so great tribulation by penitence.

There He maketh inquisition of what we have done by fire and torment.

<< If then,'' some man may say, '' I am cast out, and forfeit the kingdom, whether I have wrought ten thousand evil deeds or only one, wherefore may

I not do all sorts of evil deeds?''

This is the argument of an ungrateful servant; still nevertheless, we will proceed to solve even this.

Never do that which is evil in order to do thyself good ; for we shall, all alike fall short of the kingdom, yet in Hell we shall not all undergo the same punishment, but one a severer, another a milder one.

For now, if thou and another have '' despised God's goodness,'' (Rom. ii: 4.) the one in many instances, and the other in a few, ye will alike forfeit the kingdom.

But if ye have not alike despised Him, but the one in a greater, the other in a less degree, in Hell ye shall feel the difference.

Now then, why, it may be said, doth He threaten them who have not done works of

CHRYSOSTOM.

[Homiry V.

WORKS OF ST.

and distress? Wilt thou then be any longer thyselfP Let us not, I pray and entreat you, let us not vainly deceive ourselves and comfort ourselves with arguments like these; no, let us practise those virtues, which shall avail to save us.

The object before us 1s to sit together with Christ, and art thou trifling about such matters as these? Why, were there no other sin at all, how great punishment ought we not to suffer for these very speeches themselves, because we are so insensate, so wretched, and so indolent, as, even with so vast a privilege before us, to talk thus? Oh! how much shalt thou have to lament, when thou shalt then consider them that have done good! When thou shalt behold slaves and base-born who have labored but a little here, there made partakers of the royal throne, will not these things be worse to thee than torment?

For if even now, when thou seest any in high reputation, though thou art suffering no evil, thou regardest this as worse than any punishment, and by this alone art consumed, and bemoanest thyself, and weepest, and judgest it to be as bad as ten thousand deaths ; what shalt thou suffer then?

Why, even were there no hell at all, the very thought of the kingdom, were it not enough to destroy and consume thee? And that such will be the case, we have enough in our own experience of things to teach us.

Let us not then vainly flatter our own souls with speeches like these; no, let us take heed, let us have a regard for our own salvation, let us make virtue our care, let us rouse ourselves to the practice of good works, that we may be counted worthy to attain to this exceeding glory, in Jesus Christ our Lord with whom to the Father, together with the Holy Spirit be glory, might, honor, now and ever, and for ages of ages.

Amen.

HOM LG Ye ave:

CHAPTER II. VERSES II, 12.

"Wherefore remember, that aforetime ye the Gentiles in we have been created unto good works, and this were sufficient to induce us to cultivate virtue; ''remember,''—for that remembrance is sufficient to make us grateful to our Benefactor,

—''that ye were aforetime Gentiles.''

Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles ; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life. the flesh, who are called Uncircumcision by that which is called Circumcision in the flesh made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world."

THERE are many things to show the lovingkindness of God.

First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were.

Thirdly, 'Who are called Uncircumcision.'' 2

The honor then of the Jews is in names, their that He hath exalted us to the place where we] perogative is in the flesh.

For uncircumcision are.

For all these things both contain in themselves the greatest demonstration of His lovingkindness, and they are the very subjects which Paul is now agitating in his Epistle.

He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal.

'' Wherefore,'' saith he, ''remember ;'' because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being ncurished in this our new glory.

On this account it is that he says, '' Wherefore remember."

—''Wheretore.'' Why, '' wherefore?''! Because is nothing, and circumcision is nothing.

'¢ By that which is called,'' saith he, ' Circumcision in the flesh made by hands, that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.

1 ['' Therefore, because such exalted:and unmerited benefits have been imparted to us (vv. 4-10), (Ellicott vv.

1-7).

'These benefits should move the reader to remember his former miserable heathen state in order to appreciate by contrast the value of his present state,""

Meyer.—G. A.} ? [They were those designated ' Foreskin' by the people who bear the name of the surgical operation performed on their flesh."

—Meyer.—G. A.] 3 [They were without church, without promise, without hope, without God, and that in the profane wicked world (év ro KOoK@ being in contrast to moAtrecas tov Iopaya and like it, ethical in reference.) 'A@eo. may mean ignorant of God or forsaken by God, probably the latter,""—Ellicott,—-G, A.]

HOMILIES ON EPHESIANS.

HomIty V.] of partition, having abolished in His flesh the enmity."'

Ye, saith he, who were thus called by the Jews.

But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it.

For further on he says, '' Ye are fellow-citizens of the saints and of the household of God.''

Mark, how far he is from disparaging it.

These points, saith he, are indifferent.

Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being '' without Christ," the being '' aliens from the commonwealth of Israel.''

Whereas this circumcision is not '' the commonwealth."'

Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition.

He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had''a great opinion of these.

Thus also Christ in comforting His disciples, after saying, '' Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdomof heaven,"' adds the lesser point of consolation, '' for so,'' saith He, '' persecuted they the prophets which were before you.'' (Matt. v: 10-12.) For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force.

This then was the sharing in the commonwealth.

His word is not, '' separated,"' but 'alienated from the commonwealth.'' His word is not, '' ye took no interest in,'' but, ''ye had not so much as any part in, and were strangers.'' The expressions are most emphatic, and indicate the separation to be very wide.

Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews?

What art thou saying?

'' He hath summed up all things that are in heaven, and that are in earth,'' and now dost thou tell us about Israelites?

Yes, he would say.

Those higher privileges we must apprehend by faith; these, by the things themselves.

'' But now,'' saith he, ''in Christ Jesus, ye that once were far off, are made nigh,'' in reference to the commonwealth. For the '' far off,'' and the '' nigh,"' are matters of will and choice only.

''For He? is our peace, Who made both one."'

What is this, ''both one?''

He does not mean this, that He hath raised us to that high descent of theirs, but that he hath raised both us and them to a yet higher.

Only that the blessing to us is greater, because to these it had been promised, and they were nearer than we; to us it had not been promised, and we were farther off than they.

'Therefore it is that he says, '' And that the Gentiles might glorify God for His mercy.'"' (Rom. xv: 9.) The promise indeed He gave to the Israelites, but they were unworthy; to us He gave no promise, nay, we were even strangers, we had nothing in common with them; yet hath He made us one, not by knitting us to them, but by knitting both them and us together into one.

I will give you an illustration.

Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold.

Behold, thus hath He made the two one.

Or put the case again in another way.

Let the two be, one a slave, the other an adopted son: and let both offend Him, the one as a disinherited child, the other as a fugitive, and one who never knew a father.

Then let both be made heirs, both trueborn sons.

Behold, they are exalted to one and the same dignity, the two are become one, the one coming from a longer, the other from a nearer distance, and the slave becoming more noble than he was before he offended. a But what were ''the covenants of the promise?''

'*To thee and to thy seed,'' saith He, '¢will I give this land,'' (Gen. xvii: 8.) and whatever else He promised.

'<And brake down,"' he proceeds, '' the middle wall of partition."'

What the middle wall of partition is, he interprets by saying, ''the enmity having abolished in His flesh, even the law of commandments contained in ordinances.''

Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks.

To me, however, this does not seem to be the meaning, but '' Having no hope." he adds, ''and without God.''

Though gods indeed they worshipped, but they were no gods: ''for an idol is not any post. Or ek 1 10:)) Ver.

13—15.

''But now,! in Christ Jesus, ye that once were far off, are made nigh in the blood of Christ.

For He is our peace, who made both one, and brake down the middle wall "4 [ "

This too is what they should remember, but the Apostle continues the contrast in an independent sentence.'"'—Riddle, in Pog3 [ "The emphatic prononn is used, airs.

But He isnot put in opposition to 'ourselves' having made the peace, but as Bengel says, 'Not merely is He peecake for at the cost of ' Himself'

He procured peace,' ''—Meyer.—G. A.] ular Commentary.—G.

WORKS OF ST. CHRYSOSTOM.

[Homiry V.

'¢ Having abolished by ordinances ?''?

For he makes a wide distinction between '¢commandments'' and ''ordinances.''

He either then means ''faith,'' calling that an ''ordinance,'' (for by faith alone He saved us, ) or he means ''precept,'' such as Christ gave, when He said, '' But I say unto you, that ye are not to be angry at all.'' (Matt. v: 22.)

That is to say, ''If thou shalt believe that God raised Him from the dead, thou shalt be saved."'

(Rom. x: 6-g.) And again, '' The word is nigh thee, in thy mouth, and in thine heart.

Say not, Who shall ascend into heaven, or who shall descend into the abyss?"' or, who hath rather that he calls ''the enmity in the flesh,"' a middle wall, in that it is a common barrier, cutting us off alike from God.!

As the Prophet says, '' Your iniquities separate between you and Me;"' (Isa. lix: 2.) for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall..

And this, whilst the law existed, was not only not abolished, but rather was strengthened; ''for the law,'' saith the Apostle, ''worketh wrath.'"?

(Rom. iv: 15.) Just in the same way then as when he says in that passage, ''thelaw worketh wrath,'' he .does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity.

The law was a hedge, but this it was made for the sake of security, and for this reason was called ''a hedge,'' to the intent that it might form an inclosure.

For listen again to the Prophet, where he says, ''I made a trench about it."

(Isa. v: 2.) And again, ''Thou hast broken down her fences, so that all they which pass by the way do pluck her.'' (Ps. lxxx: 12.) Here therefore it means security and so again, ''1 will take away the hedge thereof, and it shall be trodden down.'' (Isa. v: 5.) And again, '' He gave them the law for a defence.'' (Isa. vill: 20.)

And again, ''The Lord executeth righteous acts and made known His ways unto Israel.'"' (Ps.ciii:

6, 7.) It became, however, a middle wall, no longer establishing them in security, but cutting them off from God.

Such then is the middle wall of partition formed out of the hedge.

And to explain what this is, he subjoins, '' the enmity in His flesh having abolished, the law of commandments.''

'' brought Him again from the dead ?'"' Instead of a certain manner of life, He brought in faith.

For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines.

'"¢That he might create in Himself of the twain, one new man."'

Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition.

It was not with a view of merely making this last other than he was, but rather, in order to create the two anew.

And well does he on all occasions employ the word ''create,'' and does not say ''change,'' in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.

'* That He might in Himself of the twain."'

That is, by Himself.* He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and pro- . duced a glorious one, and one greater than the first creation ; and that one, first, was Himself.

For this is the meaning of ''in Himself.''

He Himself first gave the type and example.

Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire.

He became a Jew by circumcision, He became accursed, He How so? In that He was slain and dissolved the enmity therein.

And not in this way only but also by keeping it.

But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He hath destroyed the very law itself.

For he says, '¢ Having abolished the law of commandments contained in ordinances.'?

Oh! amazing loving-kindness ! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself.

As if aman, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away.

How great loving-kindness were this!

What is meant by, 2[ The order of the Greek is as follows: rdv véuov tay évToAav év déypaciv Katapyjaas.

Chrysostom has because of the order joined év Sdypacww with xatrapynoas, as its modal definition, But ey doyuaciv belongs to évroAwv meaning ' the law of commandments consisting in ordinances,' '' éyroA@v denoting the 'contents' of in which they were given' so Meyer.—G. A. thelaw and év aye the ' form '"

1 ("The only mode of taking éy@pav in harmony with the context is not as Chrysostom, " but of the enmity which existed between Jews and Gentiles.'""—Meyer.

3[ év aura: " This is not equivalent to 6i éavtod, as Chrysostom, but it affirms that the unity to be brought about was to be founded in Christ Himself, was to have the basis of its existence and continuance in Him and not in any other unifying principles whatever,''—Meyer.—G, A.]

""Ev tn capi, 'in the flesh,' does not belong to rv éx8par, as Chrysostom construes it but to xarapyyjoas, 'having abolished,' "'

So Meyer and Rev. Ver,—G. A.]

Homiy V.]

HOMILIES ON EPHESIANS.

became a Gentile without the law, and was over | us, and hath effected it, that we should again fall both Gentiles and Jews. back into enmity!

This enmity no fresh Baptism, but hell itself awaits; no fresh remission, but searching trial.

The mind of the flesh is luxury and indolence, the '' mind of the flesh '' is covetousness and all kinds of sin. Why is it said the mind of the flesh?

While yet the flesh could do nothing without the soul.

He does not say this to the disparagement of the flesh, any more than when he says the '' natural man,"' saith he, ''so making '"<One new man,'' peace.''

Peace for them both towards God, and towards each other.

For so long as they continued still Jews and Gentiles, they could not have been reconciled.

And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one.

For the Jew is then united to the Gentile when he becomes a believer.

It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.

(1 Cor. 11: 14.) he uses that expression to the disparagement of the soul, for neither body nor soul in itself, if it receive not the impulse which is far above, is able to achieve any thing great or noble.

Hence he calls those acts which the soul performs of herself, '' natural; goyexa'' and those which the body performs of itself ''carnal.'' Not because these are natural, but because, inasmuch as they receive not that direction from heaven, they perish.

So the eyes are good, but without light, will commit innumerable errors ; this, however, is the fault of their weakness, not of nature.

Were the errors natural, then should we never be able to use them aright at all.

For nothing that is natural is evil.

Why then does he call carnal affections sins?

Because whenever the flesh exalts herself, and gets the mastery over her charioteer, she produces ten thousand mischiefs.

The virtue of the flesh is, her subjection to the soul.

It is her vice to govern the soul.

As the horse then may be good and nimble, and yet this is not shown without a rider ; so also the flesh will then show her goodness, when we cut off her prancings.

But neither again 1s the rider shown, if He have not skill.

Nay he himself will do mischief yet more fearful than that before named.

So that on all hands we must have the Spirit at hand.

This being at hand will impart new strength to the rider; this will give beauty both to body and soul.

For just as the soul, while dwelling in the body, makes it beautiful, but when she leaves it destitute of her own native energy and departs, like a painter confounding his colors together, the greatest loathsomeness ensues, every one of the several parts hastening to corruption, and dissolution :—so is it also when the Spirit forsakes the body and the soul, the loathsomeness which ensues is worse and greater.

Do not then, vecause the body is inferior to the soul, revile it, for neither do I endure to revile the soul because it hath no strength without the Spirit.

If one need say anything at all, the soul is deserving of the greater censure than the body ; for the body indeed can do no grevious harm without the soul, whereas the soul can do much without the body.

Because, we know, when the one is even wasting away, and has no wantonness, the soul is busily employed.

Even as those sorcerers, magicians, 'Making peacé,'' more especially towards God ; for this the context shows, for what saith he?

Ver. 16. '' And might reconcile them both in one body unto God through the Cross."'

He saith, not merely ''might reconcile,''

(xatadid&y) but '* might reconcile thoroughly "'

(dxoxatadidéy!)indicating that heretofore human nature had been easily reconciled, as, e. g., in the case of the saints and before the time of the Law.

'¢Tn one body,"' saith he, and that His own, 'unto God.''

How is this effected ? By Himself, he means, suffering the due penalty.

'¢ Through the cross having slain the enmity thereby.''?

Nothing can be more decisive, nothing more expressive than these words.

His death, saith the Apostle, hath ''slain'' the enmity.

He hath '' wounded"' and '' killed "' it, not by giving charge to another, nor by what He wrought only, but also by what He suffered.

He does not say '' having dissolved,'"' he does say '¢ having cancelled,'' but what is stronger than all,

'' having slain,'' so that it never should rise - again.

How then is it that it does rise again ?

From our exceeding depravity.

For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead ; or rather that former enmity never rises again at all.

But if we breed another, it is no longer because of Him, who hath destroyed and put to death the ee one.

It is thou, forsooth, that travailest with a fresh one.

'For the mind of the flesh,'' saith he, '' isenmity against God ;''

(Rom. vili: 6.) if we are in nothing carnallyminded, there will be no fresh enmity produced, but that '' peace "' shall remain.

Morat. Think then, how vast an evilisit, when God hath employed so many methods to reconcile

1[Meyer says the amd strengthens the notion of reconciliation, Ellicott that it not vonly strengthens but hints at a restoration to primal unity, the amé meaning again.—G. A.]

'« ¢ After he shall have slain the enmity &c.;' for it is inserted in the second half of the affirmation of ' design' and is correlative to motav eipyvynv.''—Meyer.—G. A

WORKS OF ST.

[ CHAPTER VL.

CHRYSOSTOM.

the body be good, still it is vastly inferior to the soul, as lead is less of value than gold, and yet gold needs lead to solder it, and just so has the soul need also of the body.

Or in the same way as a noble child requires a conductor, so again does the soul stand in need of the body.

For, as we speak of childish things, not to the disparagement of childhood, but only of those acts which are done during childhood; so also are we now speaking of the body. envious persons, enchanters, especially cause the body to waste away.

But besides this, not even luxury is the effect of the necessity of the body, but rather of the inattentiveness of the soul; for food, not feasting, is the object of the necessity of the body.

For if I have a mindto put on a strong curb, I stop the horse ; but the body is unable to check the soul in her evil courses.

Wherefore then does he call it the carnal mind?

Because it comes to be wholly of the flesh, for when she has the mastery, then she goes wrong, as soon as ever she has deprived herself of reason, and of the supremacy of the soul.

The virtue therefore of the body consists in this, in its submission to the soul, since of itself the flesh is neither good nor evil.

For what could the body ever do of itself?

It is then by its connection that the body is good, good because of its subjection, but of itself neither good nor evil, with capacity, however, both for one and for the other, and having an equal tendency either way.

The body has a natural desire, not however of fornication, nor of adultery, but of pleasure; the body has a desire not of feasting, but of food; not of drunkenness, but of drink.

For in proof that it is not drunkenness that is the natural desire of the body, mark how, whenever you exceed the measure, when you go beyond the boundary-lines, it cannot hold out a moment longer.

Up to this point it is of the body, but all the rest of the excesses, as e. g., when she is hurried away ento sensualities, when she becomes stupefied, these are of the soul.

For though Yet it is in our power, if we will, no longer to be in the flesh, no, nor upon the earth, but in heaven, and in the Spirit. For our being here or there, is not determined so much by our position, as by our disposition.

Of many people, at least, who are in some place, we say they are not there, when we say, '' 'Thou wast not here.

And again Thou art not here.'?

And why dol say this?

We often say, '' Thou art not at (év) thyself, I am not at (é) myself,'"' and yet what can be more material (a stronger instance of corporeal locality) than this, that a man is near to himself?

And yet, notwithstanding, we say that he is not at himself.

Let us then be in ourselves, in heaven, in the Spirit.

Let us abide in the peace and in the grace of God, that we may be set at liberty from all the things of the flesh, and may be able to attain to those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory, and might, and honor, now and henceforth, and for ever and ever.

Amen.

1h OS PAR Dain Aa.

VERSES 17-22.

CHAPTER II,

« And He came and preached peace to you that were far Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming.!

The Lord then took upon Himself the rank of a servant, nay, almost of a minister, ''and came, and preached peace to you,'' saith he, 'that were far off, and to them that were nigh."'

To the Jews, he means, who as compared with ouroff, and peace to them that were nigh, for through Him we both have our access in one Spirit unto the Father.

So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the Apostles and Prophets, Christ

Jesus Himself being the chief corner-stone.

In whom each several building, fitly framed together, groweth into a holy temple in the Lord. In whom ye also are builded together for a habitation of God in the Spirit."

HE sent not, saith the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person.

He sent not Angel nor 1 [This passage does not refer to His bodily advent upon earth, as Chrysostom interprets, but following the account of his crucifixion more naturally refers to a spiritual advent, namely in the Holy

Spirit, (in so far as it is Christ's spirit) Christ Himself came.

He is our peace ; yes, and He came and by His spirit and the mouths of the Apostles He preached it.—Meyer and Ellicott.—G. A.]

Homi_y VI.]

HOMILIES ON EPHESIANS.

selves were nigh.

'' For through Him we both | foundation, and that the whole is one building, have our access in one Spirit unto the Father."' and that there is one root.

Consider, that the Gentiles have the Patriachs asa foundation. He here speaks more strongly of that point than he does when he speaks of a '' grafting in.'' There he rather attaches them on.

'Then he adds, that He who binds the whole together in Christ.

For the chief corner-stone binds together both the walls, and the foundations.

'¢ Peace,'' saith he, that '' peace'' which is towards God.

He hath reconciled us.

For the Lord Himself also saith, '' Peace I leave with you; my peace I give unto you."' (Jo. xiv: 27.)

And again, ''Be of good cheer, I have overcome the world.''

(Jo. xvi: 33.) And again, '¢ Whatsoever ye shall ask in my name that will I do.''

(Jo. xiv:

14.) And again, '' For the Father loveth you.'"' (Jo. xvi: 27.) These are so many evidences of peace.

But how towards the Gentiles?

'' Because through Him we both have our access in one Spirit unto the Father,"' not ye less, and they more, but all by one and the same grace.

The wrath He appeased by His death, and hath made us meet for the Father's love through the Spirit.

Mark again, the ''in"' means ''by'' or ''through."'

By Himself and the Spirit that is, He hath brought us unto the Father.

'' So then ye are no more strangers and sojourners, but fellow-citizens with the saints."'

'In whom each several building."'

Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together ; at another time, as supporting the building from below, and being, as it were, a root, or base.

And whereas he had used the expression, '' He created in Himself of the twain one new man ;"'

(Eph. ii: 15.) by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created.

And '< He is the first-born,''? saith he, '' of all creation,'' that is, He Himself supports all things.

'In whom each several building, fitly framed together.''

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias?

It is for the self-same city with these we are enrolled, for that we declare ourselves.

'¢For they that say such things,'' saith he, ''make it manifest that they are seeking after a country of their own.''

(Heb. xi: 14.) No longer are we strangers from the saints, nor foreigners.

For they who shall not attain to heavenly blessings, are foreigners.

''For the Son,'' saith Christ, ''abideth for ever.''

(Jo. vill: 35.) Whether you speak of the roof, or of the walls, or of any other part whatsoever,' He it is supports the whole.

Thus he elsewhere calls Him a foundation.

For other foundations,'' saith he, ''can no man lay than that which is laid, which is Jesus Christ.''

(1 Cor. ili: 11.) '¢In whom each several building,'' he saith, '¢ fitly framed together.''

Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness.

''It groweth saith he intoa holy temple in the Lord, in whom ye also," he adds, ''are builded together.''

He is speaking continuously : '' Into a holy temple, for a habitation of God in the Spirit.'?

What then is the object of this building?

It is that God may dwell in this temple.

For each of you severally is a temple, and all of you together are a temple.

And He dwelleth in you as in the body of Christ, and as in a spiritual temple. He does not use the word which means our coming to God,

'And of the household,'' he continues, '' of God."'

The very thing which they at the first had, by means of so many toils and troubles, hath been for you accomplished by the grace of God.

Behold the hope of your calling.

''Being built upon the foundation of the Apostles and Prophets."'

Observe how he blends all together, the Gentiles, the Jews,! the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building:

'¢Duilt,"' saith he, '' upon the foundation of the Apostles and Prophets; '' that is, the Apostles and Prophets are a foundation,? and he places the Apostles first, though they are in order of time last, doubtless to represent and express this, that both the one and the other are alike a (zpdo0d0g) but which implies God's bringing us to Himself, (xpocaywyy) for we came not out of Col. i: 15. i.e.

" Begotten before every creature ;"'

'' begotten of His Father before all worlds."

It is explained of our Lord's divine nature by Origen, Perzarch.i.2.

Tertullian 7x Prax.7. in Marcton, v. 19. S. Hilar. de Trin. viii. 50. S. Ambros. de. Fd. i.

14. S. Basil za Eumnom.. iv. in Col. i. 15.

Others understand the expression to denote the Only-Begotten considered as becoming the origin of the new creation,—as beginning in His flesh, as being the Only-Begotten, the regenerate world.

Thus S. Athanasius Ovat, iii. 62, 63. S. Greg. Nyss. de Perfect. p. 722. contra. Eunom. i. p.

24. iil. nee 113.

114. S. Cyril. de Trin. iv. p. 518. S. August. in Rom. 56 Theodoret interprets the word in both ways, zz Zoc. andin

Ps. 88, 28. S. Chrysostom too, Hom. Son. Cod. i. 15. may be understood according .to either interpretation.

Indeed they are quite consistent with each other.

1 [Field's text has not the words, ''the Jews;" but as there is excellent authority for them and they suit the context better, we have left them, with the Oxford translator, in our text.—G, A.]

"['*Chrysostom is wrong in holding that by mwaca oixodouy is signified every 'part' of the building (wall, roof, etc.,) since otxodouy rather denotes the ' aggregate' of the single parts of the building.

Wdaoa oixodouy means 'every building ' and is here to be interpreted, 'every Christian community, each congregation,' ''—Meyer.—G. ey

3["It is wrong to take this genitive as the genitive of apposition, as Chrysostom, for the Apostles and Prophets are not the foundation but have laid it. (1 Cor. iii: 10.) Nor are the Prophets here mentioned O. T. prophets but N, T. prophets. (cf. iii: 5; iv:

11).—Meyer.''—G, A.]

WORKS OF ST. CHRYSOSTOM.

[Homity VI. ye have heard,? saith he, '' of the dispensation of that grace of God which was given me to you-ward."' ourselves, but we were brought nigh by Him.

'No one,'' saith Christ, ''cometh unto the Father but by Me.''

And again, ''I am the way, and the truth, and the life.'' (Jo. xiv: 6.) Ver. 3. '' How that by revelation was made known unto me the mystery, as I wrote afore in few words."'

He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ.

Doubtless then, this is a building that shall go on until His coming.

Doubtlesss it was for this reason that Paul said, ''As a wise master builder, I laid a foundation."' (1 Cor: iii: ro, rz.) And again that Christ is the foundation.

What then means all this?

You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman,

(Jo. xv:

1.) and Himself a root. (Rev. xxii #16.) Perhaps he had informed them of it by some persons, or had not long before been writing to them.?

Here he is pointing out that the whole is of God, that we have contributed nothing.

For what?

I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews.

''As I wrote afore,'' saith he, 'in few words,"'' 1. e., briefly, Ver. 4. '*Whereby, when ye read, ye can perceive.''

Chap. iii. ver.

'' For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles."'

Amazing!

So then he wrote not the whole, nor so much as he should have written.

But here the nature of the subject prevented it.

Elsewhere, as in the case of the Hebrews (Heb. v: 11.) and the Corinthians, (1 Cor. ili: 2.) the incapacity of the hearers.

'' Whereby, when ye read, ye can perceive,'' saith he, '' my understanding in the mystery of Christ,' i. e., how I knew, how I understood either such things as God hath spoken, or else, that Christ sitteth at the right hand of God; and then too the dignity, in that God ''hath not dealt so with any nation.'' (Ps. exlvii: 20.) And then to explain what nation this is with whom God hath thus dealt, he adds, He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself.

For this cause, saith he, am I also bound.!

For if my Lord was crucified for your sakes, much more am I bound.

He not only was bound Himself, but allows His servants to be bound also,—'' for you Gentiles."'

It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes, and of this exceeding grace am I partaker.

Ver. 2. ''If so be that ye have heard of the dispensation of that grace of God, which was given me to you-ward."'

Ver. 5. ''Which in other generations was not made known unto the sons of men, as it hath now been revealed unto His holy Apostles and Prophets in the Spirit."

He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, '* Go thy way, for he is achosen vessel unto Me, to bear My name before the Gentiles and Kings.'' (Acts ix: 15.) What then, tell me, did not the Prophets 4 know it? How then doth Christ say, that Moses and the Prophets wrote '' these things concerning Me?" And again, ''If ye believed Moses, ye would believe Me.''

(Johnv: 46.) And again, '' Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me.''

(John v: 39.) His meaning is this, either that it was not revealed unto all men, for he adds, ''which in other generations was not made known unto the sons of men, as it hath now been revealed;'' or else, that it was not thus made known by the very facts and realities

By '' dispensation of grace,'' he means the revelation made to him.

As much as to say, ''T learned it not from man. (Gal. i: 12.) He vouchsafed to reveal it even to me, though but an individual for your sakes.

For Himself said unto me, saith he, '' Depart, for I will send thee forth far hence unto the Gentiles.'' (Acts xxli: 21.) ''If so be that ye have heard"' for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, 'Saul, Saul, why persecutest thou Me?'' and to strike him blind with that ineffable light! 'if so be that 2[ Gentle appeal, expressed in a hypothetical form and converae the hope that his words had not been forgotten.''—Ellicott.

* [ The Syraic Version followed by commentators from Chrysostom to Meyer makes 6 décutos predicate, supplying "am." "I Paul am the prisoner of Christ Jesus for you Gentiles.' This is open to grave objections. 'O Secuos is rather in apposition and the broken construction is resumed at ver.

14.—Riddle, Ellicott, Alford, Braune. R. V. Comp. 4: 1.—G. A.] * ('This parenthetical remark of the Apostle refers not to a lost letter but to the section last treated of concerning the Gentiles attaining salvation.'""-—Meyer.—G. A.]

' [Prophets here refers, as before, to New Testament prophets and not, as Chrysostom understands it, to O. T, phophets.—G. A.J

Homiy VI.]

HOMILIES ON EPHESIANS.

according to the power of the gift is the dignity of this privilege.

But the gift would not have been enough, had it not also implanted in him power. themselves, ''as it hath now been revealed unto

His holy Apostles and Prophets in the Spirit."'

For reflect.

Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles.

For hear what he says, '' Then hath God given unto them the Holy Ghost, as well as unto us.'' (Acts x: 47.) That it was by the Spirit that God chose that they should receive the grace.

'The Prophets then spoke, yet they knew it not thus perfectly ; so far from it, that not even did the Apostles, after they had heard it.

So far did it surpass all human calculation, and the common expectation.

Mora. For a work indeed it was of power, of mighty power, and suchas no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined.

For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit.

And look at it as seen first in himself, or rather hear his own words.

'' That our ministration be not blamed."'

(2 Cor. vi: 3.) And again, '' For our exhortation, is not of error, nor of uncleanness, nor in guile, nor acloke of covetousness.'' (1 Thes. ii:

3, 5.) Thus thou hast seen his blamelessness.

And again, '' For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men." (2 Cor. vill: 21.)

Then again, besides these; ''I protest by that glorying in you which I have in Christ Jesus our

Lord, I die daily."' (1 Cor. xv: 31.) And again ; Ver. 6. '* That the Gentiles are fellow-heirs, and fellow-members of the body and fellowpartakers.''!

What is this; '' fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?''

This last is the great thing, that they should be one body ; this exceeding closeness of relation to Him.

For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery.

'' Of the promise.''

The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God.

'' Who shall separate us from the love of Christ ? shall tribulation, or anguish, or persecution ?"'

'¢In Christ Jesus through the Gospel.''

That is, by His being sent unto them also, and by their believing ; for it is not said they are fellow-heirs simply, but '' through the Gos- (Rom. vili:

35.) And again; ''In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings.'? (2 Cor. vi: 4, 5.) Then again, his prudence and management; ''To the Jews I became as a Jew, to them that are without law as without law, to them that are under the law as under the law."' (1 Cor. ix: 20.) He shaves his head also, (Acts. xxi: 24-26.) and does numberless things of the sort.

But the crown of all is in the power of the Holy Ghost.

'' For I will not dare to speak,"' saith he, '' of any things save those which Christ wrought through me.'' (Rom. xv: 18.) And again, '' For what is there wherein you were made inferior to the rest of the Churches ?"' (2 Cor. xii: 13.) And again, '' For in nothing was I behind the very chiefest Apostles though Iam nothing.'"' (2 Cor. xil: 11.) Without these things, the work had been impossible. pel." However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it.

For it was a mystery, and was not revealed.

<''That ye can perceive,' he saith, '' my understanding.''

This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called.

This, he says, is his own knowledge, ''the knowledge of the mystery,'' which he had mentioned, viz., '' that Christ will in Himself make of the twain one new man."

For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defence.

It was not then by his miracles that men were made believers; no, it was not the miracles that did this, nor was it upon the, ground of these that he claimed his high pretension, but upon those other grounds.

For a man must be alike irreproachable in conduct, prudent and discreet in his dealings with others, regardless of danger, and apt to teach.

It was by these qualifications that the greater part of his success was achieved.

Where there were these, there was noneed of miracles.

At least we see he was successful in numberless such cases, quite antecedently to the use of miracles.

But, now-a-days, we without Ver. 7. ''Whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of His wer."'

He had said, ''I am a prisoner; "' but now again he says, that all is of God, as he says,

'according to the gift of His grace;'' for 1 ['' Fellow-heirs (cvyxAnpovéua) denotes the joint possession with the believing Jews of the eternal Messianic bliss.""-—Meyer.

"The following words (c¥cowpua kat cuppétoxa), which seem to have been coined by the apostle, are well rendered by R. V.,

' fellow-members of the body, and fellow-partakers,' and bring out more ay the relation of the fellow-heirs to each other.''—Rjddle.

— .

{ Homiry VI.

WORKS OF ST. CHRYSOSTOM.

in writing to the Galatians, (Gal. ili: 4.) he says, ''Did ye suffer so many things in vain? if it be indeed in vain.''

And you see them too, all employed in doing good.

Hence it was that both grace wrought effectually in those days, hence also that they lived in good works.

Hear, moreover, what he writes to the Corinthians, against whom he brings charges out of number ; yet does he not bear even them record, where he says, '' Yea, what zeal it wrought in you, yea, what longing!'' (1 Cor. vii: 11.) And again, in how many points does he bear them record on this subject?

These things one shall not see now-a-days, even in teachers. They are all gone and perished.

And the cause is, that love hath waxed cold, that sinners go unany of these would fain command all things.

Yet if one of them be separated from the other, it henceforth becomes useless.

What is the advantage of a man's being ever so regardless of danger, if his life be open tocensure.

'' For if the light that is in thee be darkness,'' saith Christ, '' how great is that darkness ?'' (Mat. vi:

23.) Again, what the advantage of a man's being of an irreproachable life, if he is sluggish and indolent?

'* For, he that doth not take his cross, and follow after Me,'' saith He, ''is not worthy of Me;'' (Mat. x: 38.) and so, '' The good shepherd layeth down his life for the sheep.'' (Jo. x: 11.) Again, what isthe advantage of being both these, unless a man is at the same time prudent and discreet in '' knowing how he ought to answer each one?"

(Col. iv: 6.) Even if miracles be not in our power, yet both these qualities are in our power.

Stjll however, notwithstanding Paul contributed so much from himself, yet did he attribute all to grace.

This is the act of a grateful servant.

And we should never so much as have heard of his good deeds, had he not bee.) brought to a necessity of declaring them. punished ; (for hear what he says writing to Timothy, (1 Tim. v: 20.) '* Them that sin, reprove in the sight of all; '') it is that therulers are in a sickly state; for if the head be not sound, how can the rest of the body maintain its vigor?

But mark how great is the present disorder.

They, who were living virtuously, and who under any circumstance might have confidence, have taken possession of the tops of the mountains,! and have escaped out of the world, separating themselves as from an enemy and an alien and not from a body to which they belonged.

And are we worthy then so much as even to mention the name of Paul?

He, who had moreover grace to aid him, yet was not satisfied, but contributed to the work ten thousand perils ; whilst we, who are destitute of that source of confidence, whence, tell me, do we expect either to preserve those who are committed to our charge, or to gain those who are not come to the fold;—-men, as we are, who have been making a study of self-indulgence, whoare searching the world over for ease, and who are unable, or rather who are unwilling, to endure even the very shadow of danger, and are as far distant from his wisdom as heaven is from earth ?

Hence it is too that they who are under us are at so great a distance behind the men of those days; because the disciples of those days were better than the teachersof these, isolated as they were in the midst of the populace, and of tyrants, and having all men on allsidestheir enemies, and yet not in the slightest degree dragged down or yielding.

Hear at least what he saith to the Philippians, (Phil. i: 29.) '* Because to you it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf.'' And again to the Thessalonians, (1 Thes. ii: 14.) '*For ye, brethren, became imitators of the churches of God which are in Judza.''

And again in writing to the Hebrews (Heb. x:

34.) he said, '' And ye took joyfully the spoiling of your pessessions.''

And to the Colossians (Col. iii: 3.) he testifies, saying, '' For ye died, and your life is hid with Christ in God.''

Plagues too, teeming with untold mischiefs, have lighted upon the Churches.

The chief offices have become saleable.2

Hence numberless evils are springing, and there is no one to redress, no one to reprove them.

Nay, the disorder has assumed a sort of method and consistency.

Has a man done wrong, and been arraigned for it?

His effort is not to prove himself guiltless, but to find if possible accomplices in his crimes.

What isto become of us? since hell is our threatened portion.

Believe me, had not God stored up punishment for us there, ye would see every day tragedies deeper than the disasters of the Jews.

What then? however let no one take offence, for I mention no names; suppose some one were to come into this church to present you that are here at this moment, those that are now with me, and to make inquisition of them; or rather not now, but suppose on Easter day any one, endued with such a spirit, as to have a thorough knowledge of the things they had been doing, should narrowly examine all that came to Communion, and were being washed [in Baptism] after they had attended the mysteries ; many things would be discovered more shocking than the Jewish

Antioch, where these Homilies seem to have been written.

Compare Homily xiii. p. 2. vid. Adv. Oppugn.i. 7. 8. Elsewhere he panes 'persons who retired, as hiding their talents, vid. z Cor.

And indeed to these very Ephesians he bears witness of many perils anddangers.

Andagain 2The same sin is noticed among other places by S. Basil Ef. 53.

S. Ambrose z# Luc. lib. ix. 17—19. S. Jeromezn Mat. xxi, 12. 13.

HOMILIES ON EPHESIANS.

Homiy VII.] horrors.

He would find persons who practise augury, who make use of charms, and omens, and incantations, and who have committed fornication, adulterers, drunkards, and revilers,— covetous, I am unwilling to add, lest I should hurt the feelings of any of those who are standing here.

What more?

Suppose any one should make scrutiny into all the communicants in the world, what kind of transgression is there which he would not detect? and what if he examined those in authority?

Would he not find them eagerly bent upon gain? making traffic of high places? envious, malignant, vainglorious, gluttonous, and slaves to money? has been the case with ten thousand others, such is the case in the wars that are taking place even at the present day.

For the one indeed, whatever burden of sins they have upon them, by this means lay aside even that ; but not so the other.

On account of all these things, let us take heed to ourselves.

Do ye not see these wars?

Do ye not hear of these disasters? Do ye learn no lesson from these things?

Nations and whole cities are swallowed up and destroyed, 'and myriads as many again are enslaved to the barbarians.

If hell bring us not to our senses, yet let these things.

What, are these too mere threats, are they not facts that have already taken place?

Great is the punishment they have suffered, yet a greater stilt shall we suffer, who are not brought to our senses even by their fate.

Is this discourse wearing ?2_ I am aware it is myself, but if we attend to it, it has its advantage ; because this it has not, the quality of an address to please,—nay more, nor ever shall have, but ever those topics which may avail to humble and to chasten the soul.

For these will be to us the ground-work of those blessings to come hereafter, to which God grant that we may all attain, in Jesus Christ our Lord, with whom to the Father, together with the Holy Ghost be glcry and might and honor, now and henceforth, and forever and ever.

Amen.

Where then there is such impiety as this going on, what dreadful calamity must we not expect ? And to be assured how sore vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were smitten.

Ye know, doubtless, the history I mean?

Iam speaking of Acham the son of Carmi, the man who stole the consecrated spoil. (Joshua vii: 1-26.) The time too when the Prophet spoke, was a time when their country was full of soothsayers, like that of the Philistines. (Isa. ii: 6.) Whereas now there are evils out of number at the full, and not one fears.

Oh, henceforth let us take the alarm.

God is accustomed to punish the righteous also with the wicked; such was the case with Daniel, and with the three holy Children, such

EL@ Mehl You Weld.

CHAPTER III. VERSES 8—1rI.

apply remedies.

And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul.

What? when he was about to speak of the vastness of the grace of God, hear what he saith, '' Unto me, who am less than the least of all saints, was this grace given.'"'

Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself ''a blasphemer, and a persecutor, and in- 'Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things:1 to the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God, according to the eternal purpose, which |He. purposed in Christ Jesus our Lord."

THEY who go to the physician's have not merely to go there and nothing further ; they have to learn how to treat themselves, and to jurious;'' (1 Tim. i: 13.) yet nothing was

. ing words 'through Jesus Christ' (8a' Invod Xptorov) which are here [found in Chrysostom's text have gotten into the fexrtus receptus from the few late and mostly cursive MSS. which present the Byzantine or Constantinopolitan text and from which the textus receptus was made, Chrysostom is the chief witness of this Byzantine text.

Schaff; Companion to Greek Testament, pp.

205—6.

The words are omitted by Aleph A B C D, most Versions and Editors.—G. A.] 2S.

Chrysostom complains that his rich hearers, when the choice lay between theatre or race and Church, preferred the former; alleging the heat and crowd of the latter, vid, t. 3. How. iii. xii. and xv.

(Ed. Ben.) 2 Cor. Hom.v. fin.

We see his care to consult for the tastes and capacities of his hearers in his preaching, in Ps. gz. tuit. and t. 3. Hom. vit. n. 3. (Ed. Ben.)

WORKS OF ST. CHRYSOSTOM.

[Homity VII.

If His ''riches are unsearchahle,'' and that too after his appearing, much more is His essence.

If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else. equal to this: for ''formerly,'' saith he, such was 1; and again he calls himself, '' one born out of due time.'' (1 Cor. xv: 8.) But that after so many great and good deeds and at that time he should thus humble himself, and call himself ''less than the least of all,'' this is indeed great and surpassing moderation.

'' To one who am less than the least of all saints ; '' he saith not, ''than the Apostles.''?

So that that expression is less strong than this before us.

There his words are, ''I am not meet to be called an Apostle.'' (1 Cor. xv: 9.) Here he says that he is even ''less than the least of all saints ;'' '*to me,'' saith. he, 'who am less than the least of all saints was this grace given."'

'¢ And to make all men see,'' saith he, '' what is the dispensation of the mystery which from all ages hath been hid in God, who created all things."'

Angels knew only this, that ''The Lord's portion was His people.''

(Deut. xxxii: 8, 9.) And again it is said, '' The Prince of Persia withstood me.''

(Dan. x: 13.) So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things.

For this is the gospel.

<''It is He that shall save,'' it saith, '' His people.""

(Matt. i:

21.) Not a word about.the Gentiles.

But what concerns the Gentiles the Spirit revealeth.

That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed ?

What grace?

''To preach unto the Gentiles the unsearchable riches of Christ, and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things, to the intent that now unto the principalities and the powers in the heavenly places, might be made known through the Church the manifold wisdom of God."

True, to man it was not revealed ; and art thou enlightening Angels and Archangels and Principalities and Powers?

Iam, saith he.

For it was '' hid in God,'' even ''in God who created all things.''

And dost thou venture to utter this?

I do, saith he.

But whence hath this been made manifest to the Angels?

By the Church.

Again he saith, not merely the manifold (zorxthos) but the much-manifold (zoduzorxthos) wisdom, that is, ''the multiplied and varied.'"

What then is this?

Did not Angels know it?

No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it.

What then?

Did not even Archangels know it?

No, nor even they.

But whence were they going toknow it? Who was to reveal it?

When we were taught it, then were they also by us.!'

For hear what the Angel saith to Joseph; '' Thou shalt call His Name Jesus, for it is He that shall save His people from their sins.'' (Matt. i: 21.) 'Which hath been hid,'' saith he, 'in God."'

This ''dispensation,'' however, he more clearly unfolds in the Epistle to the Romans.

'<In God,'' he continues, '' who created all things by Jesus Christ.''

And he does well to say '' by Jesus Christ ;'' forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him ; for '' without Him,' it is said, '' was not any thing made."'

(John i: 30.) In speaking of '' principalities'' and '' powers,'' he speaks both of those above and those beneath.

'' According to the eternal purpose.'

It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first.

'' According to the eternal purpose which He purposed' in Christ Jesus our Lord.'' That is, according to the eternal foreknowledge; foreknowing the things to come, i. e., he means the ages to come; for He knew what was to be, and thus decreed it.

According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus,

Paul himself was sent to the Gentiles, the other Apostles to the Circumsion.

So that the more marvellous and astonishing commission was given, saith he, ''to me, who am less than the least.''

And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings.

For he that is made a herald of the greater tidings, is in this way great.

«To preach unto the Gentiles the unsearchable riches? of Christ.'' human intellect cannot explore it so as to form an adequate conception of it.

This does not hinder the proclamation which, on the contrary, is rendered possible by revelation." —Meyer.—G, A.]

1S. Chrysostom says the same, Orat, zv. in Anom. 2.and Hon, t.in Foan, 2, (ed, Ben.) vid. also Theodoret in Ps. 23. 7. 8.S.

Greg. Nyss.

Hom.8 in Cant. p. 596. S. Jerome z# doc, [Comp. t Pet. 1: 12, which things angels desire to look into.—G, A.]

3 [ See note on these words above.—G. A.

4 ; This verb, éroinoev, has been applied by many to the ' forming' of the purpose. i Rev. Ver.)

But it seems best to refer it to the ' execution' of it, regarded as an accomplished fact. Riddle in Popular Commentary and in Lange. Brauiid in Lange.

Meyer, Ellicott.—G, A.] 3[ "The whole divine fulness of salvation, of which Christ is tbe possessor and bestower, and which is of such a nature that the

Homity VII. ]

HOMILIES ON EPHESIANS.

SI man, that Christ may dwell in your hearts through faith."'

How again shall this be?

Ver. 18, 19.

''To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth, * and to know the love of Christ which passeth knowledge.) because it was by Christ that every thing was made.

Ver. 12. ''In whom we have,'' saith he, '< boldness, and access in confidence through our faith in him."'

'« Have access,'' not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners ; for, saith he, we have even '' boldness with confidence,'' that is, accompanied with cheerful trust ; arising from what source ? through our faith in Him."'

Thus is his prayer now again, the very same as when he began.

For what were his words in the beginning?

''That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints ; and what the exceeding greatness of His power to us-ward who believe.'"

And now again he says the same.

'' That ye may be strong to apprehend with all the saints what. is the breadth, and length, and height, and depth; '' i. e., to know perfectly the mystery which hath been providentially ordered in our behalf:4

''and the breadth, and length, and height, and depth; '' that is, too, the immensity of the love of God, and how it extends every where.

And he outlines it by the visible dimensions of solid bodies, pointing as it were toa man.

Hecomprehends the upper and under and sides.

I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit.

<'' By His might,'' saith he, is it that ye must be Ver. 13.

'* Wherefore! I ask that ye faint not at my tribulations for you, which are your glory.''

How is it ''for them?''

How is it '' their glory?''

It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison.

Surely this was from God's exceeding love towards them: it is what God also saith concerning the Prophets, ''I have slain them by the words of my mouth.'' (Hos. vi: 5.) But how was it that they fainted, when another was afflicted?

He means, they were troubled, were distressed.

'This also he says when writing to the Thessalonians, ''that no man be moved by these afflictions.'' (1 Thes. 111: 3.) For not only ought we not to grieve, but we ought even to rejoice.

If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation.

And why pray?

Because thus hath the Lord ordered.

Ver. 14, 15.

''For this cause? I bow my knees unto the Father from whom every family in heaven and on earth is named."'

'¢strengthened'' against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.

He here shows the spirit of his prayer for them.

He does not say simply, ''I pray,'' but manifests the supplication to be heartfelt, by the But how doth Christ dwell in the hearts?

Hear what Christ Himself saith, ''I and my Father will come unto him, and makeour abode with him."' (John xiv: 23.) He dwelleth in those hearts that are faithful, in those that are

'' bowing of the knees."'

'' From whom every family."'

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.

'¢rooted''in His love, those that remain firm and unshaken.

''That ye may be'' thoroughly ''strong,'' saith he; so that there is great strength needed.

Ver. 16, 17.

'*That He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit

In the inward man; that Christ may dwell in your hearts through faith."'

5«<« That ye may be filled unto all the fulness of God."'

Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about.

But how shall this be effected?

By the '' Holy Spirit in your inward

A sensuous illustration of the idea; 'how great in every relation.' ''—Meyer.G. A.] 4 [ "Of what are these dimensions predicated?

Not of the work of redemption as Chrysostom (1d wvoriptov 7d Urép Vay OiKoVoundev) because after a new portion of the discourse is begun at ver, 14, the «vorhpcov is not again mentioned ; nor of the love of God to us, as Chrysostom again, for the év ayamp preceding does not refer to God's love; but of the love of Christ to men as shown in ver. 19.""—Meyer.

So Ellicott, Braune, Riddle.—G. A 5 [This cntire paragraph is omitted from Field's text. is supported by several excellent authorities, as it is in Chrysostom's style and as it eontains a very noble thought, we have ventured to retain it.

'' Field seems to rely on the probability that the shorter text is the original.

One of his main authorities seems 2 [ Wherefore, ''in view of my position as minister of such a gospel." —Riddle.—G. A.]

But as it 9[ This rovrov xapev is aresumption of the first verse of the chapter which was left unfinished by reason of the digression concerning his office as apostle of the Gentiles, which forms a section by itself, (ver. 2-13.)—G. A.]

WORKS OF ST. CHRYSOSTOM.

(Horry VII. and orders of heavenly beings; as also we find it written in Scripture, ''the family of Amattari:'' (1 Sam. x: 21. See Septuagint.) or else that it 1s from Him from whom earthly fathers have their name of father.

What he means is this.

Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even ' be filled unto all the fulness of God ;'' meaning by the However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love ''rooted and grounded,'' so that neither any blasts can shake it, nor any thing else overturn it.

He had said, that 'tribulations' are ''glory,'' ana if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.

'¢fulness of God,'' either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtve, of which God is full.

Ver. 20. ''Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us."'

That God hath done '' abundantly above all that we ask or think,' is evident from what the Apostle himself hath written.

For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply '' greater,'' nor '' abundantly greater,'' but '' exceeding abundantly.''

And this is evident from '' the power, that worketh in us:'' for neither did we ever ask these things, nor did we expect them.

Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy

Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us?

Beloved, it is extremely difficult.

For some know not even this; wherefore, they even say, numberless evils come to be in the world ; and others know not the extent of this love.

Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great.

And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.

Ver. 21. ''Unto Him be the glory,'' he concludes, ''in the Church and in Christ Jesus, unto all generations forever and ever. Amen.''

Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God's hands through Jesus Christ.

However, what is higher than the being '' strengthened with might,'' in order to have

Christ within ? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely.

Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself.

. Whence then shall we understand it?

Both from the sources now mentioned, and from the things which happen every day.

For from what motive have these things been done for us? from what necessity on His part? None whatever.

Over and over again he lays down love as the cause.

But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

'The glory in the Church.'"' Well might he say this, forasmuch as the Church alone can last on to eternity.

It seems necessary to state what are meant by '«families."'

(zatpeaf) Here on earth, indeed there are '' families '"' that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by '' families,''! he means either the assemblies to be a Catena which would naturally abridge the portions extracted especially in a writer so given to amplifications as Chrysostom. "'

We have in the main followed Field's text in spite of this probability, but in exceptional cases, like the present, we have ventured to demur.—G. A.

* This text has various interpretations.

S, Athanasius uses it to imply that God, as Father of the Son, is the only true Father, and that all created paternity is a shadow ofthe true.

Ovat. in Arian, i. 23.

S. Jerome says, '' As He who alone is good, (Luke 18, 19.) makes men good, and who is alone immortal, (1 Tim. 6,

16.) bestows immortality, and who alone is true (Rom, 3, 4) imparts the name of truth ; so too the only Father, in that He is

Creator of all, and the cause of substance to all, gives to the rest to be called Father." zz doc.

He considers that the Angels are said in the text to share His paternity, in a spiritual sense, as Christ says to the sick man, "Son," and to His disciples, '' Little children."

Theodoret seems to say the same. i loc. v. also Hooker, E. P. V. liv. 2, [''The reference must be to those larger classes and communities into which, as we may also infer from other passages

(1: 21; Col. r: 16) the celestial hosts appear to be divided ; and to the races and tribes of men every one of which owes the very title of matpia, by which it is defined to the great marnjp of all the marpcac both of angels and men.''—Ellicott.

'' The Apostle seems regarding God as the Father of us His adopted children in Christ,

Mora. And let us then be followers of Him; let us do good to our enemies, to them that hate us, let us draw near to those who turn their backs upon us.

This renders us like unto God.

''For if ye love them that love you,'' saith Christ, ''what reward have ye?''

'* Do not even the Gentiles the same.''

(Matt. v: 46.) But what is a sure proof of love?

'Tolove him original and prototype of the paternal relation, wherever found." to go forth into the fact that He in this relation to us is the great | Alford in Riddle in Pop, Com,—G. A.]

Homiry VII.]

HOMILIES ON EPHESIANS.

former act been that of passion and frenzy, then would he have smitten and killed this man also; for surely he on whose behalf it was done, never would have informed against him.

But because they were brethren, it is said, he spoke thus.

When he [the Hebrew] was being wronged, he uttered no such word '' Who made thee a ruler and a judge over usP?''

'' Wherefore saidst thou not this yesterday ?'' Moses would say, '«Thy injustice, and thy cruelty, these make me a ruler and a judge."' that hates thee.

I wish to give you some example, (pardon me,) and since I find it not among them that are spiritual, I shall quote an instance from them that are without.

See ye not those lovers?

How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those,—women, I mean, that are harlots; no, but thus to love our enemies.

For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the world, and squander away their substance, and cast insult in their face, and impose upon them more servile tasks than upon their own menials?

And yet still they desist not, though no one hath so great an enemy in any one, as the lover in his mistress.

Yea, this beloved one disdains, and reviles, and oftentimes maltreats him, and the more she is loved, the more she scorns him.

And what can be more brutal than a spirit like this?

Yet notwithstanding he loves her still.

But now, mark, how that some, in fact, say as much even to God Himself.

Whenever they are wronged indeed, they would have Him a God of vengeance, and complain of His long suffering ; but when themselves do wrong, not for a moment.

However, what could be more bitter than words like these?

And yet notwithstanding, after this, when he was sent to that ungrateful, to that thankless race, he went, and shrunk not back.

Yea, and after those miracles, and after the wonders wrought by his hand, oftentimes they sought to stone him to death and he escaped out of their hands.

They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, ''Yet now if Thou wilt forgive, forgive their sin; and if not, blot even me also out of the book which Thou hast written.' (Ex. xxxil:

32.) Fain would I perish, saith he, with them, rather than without them be saved.

Here, verily, is love even to madness, verily, unbounded love.

What sayest thou, Moses?

Art thou regardless of Heaven?

I am, saith he, for I love those who have wronged me.

Prayest thou to be blotted out?

Yea, saith he, what can I do, for it is love?

And what again after these things?

Hear what the Scripture saith elsewhere; '' And it went ill with Moses for their sakes.'' (Ps. cvi: 32.) How often did they wax wanton?

How often did they reject both himself and his brother?

How often did they seek to return back to Egypt? and yet after all these things did he burn, yea, was beside himself with love for them, and was ready to suffer for their sakes.

But possibly we shall find love like this in spiritual characters also, not in those of our day, (for it has '' waxed cold,'') (Matt. xxiv:

12.) but in those great and glorious men of old.

Moses, the blessed Moses, surpassed even those that love with human passion.

How, and in what way?

First, he gave up the court, and the luxury, and the retinue, and the glory attending it, and chose rather to be with the Israelites.

Yet is this not only what no one else would ever have done, but would haveeven been ashamed, were another to have discovered him, of being found to be a kinsman of men, who were slaves and not only slaves, but were looked upon as even execrable.

Yet was he not only not ashamed of his kindred, but with all his spirit defended them, and threw himself into dangers for their sake.

(Acts. vii: 24.) How?

Seeing, it is said, one doing an injury to one of them, he defended him that suffered the injury, and slew him that inflicted it. this is not as yet for the sake of enemies.

Great indeed is this act of itself, but not so great as what comes afterwards.

The next day, then, he saw the same thing taking place, and when he saw him whom he had defended! doing his neighbor wrong, he admonished him to desist from his wrong-doing.

But he said, with great ingratitude, ''Who made thee a ruler and a But | Thus ought a man to love his enemies; by lamentation, by unwearied endurance, by doing everything, by showing all favor, to aim at their salvation.

And what again, tell me, did Paul? did he notask even to be accursed in their stead ? (Rom. ix: 3.) But the great pattern we must of necessity derive from the Lord, for thus doth He also Himself, where he saith, '' For He maketh judge over us?"' (Acts. vii: 27.) Who would not have taken fire at these words?

Had then the His sun to rise on the evil and the good."' (Matt. v: 45.) adducing the example from His Father ; but we from Christ Himself.

He came unto 1TIt does not appear from the account in Exodus ii:

11 ff. or from that in Acts. vii: 24 ff. that the Hebrew who did his brother wrong was the same that Moses had defended on the preceeding day, as Chrysostom here takes for granted.—G. A,]

WORKS OF ST. CHRYSOSTOM.

[Homity VIII.

Did He not send Apostles?

Did He not work miracles?

Did He not shake the whole world ?

Thus is it we ought to love our enemies, thus to imitate Christ.

Thus did Paul.

Stoned, suffering unnumbered cruelties, yet did he all things for their good.

Hear his own words. them, in His Incarnation, I mean, He became a servant for their sakes, '' He humbled Himself, He emptied Himself, He took the form of a servant.''

(Phil. 11: 7, 8.) And when He came unto them, He went not Himself aside 'into any way of the Gentiles,'' (Matt.x:

5.) and gave the same charge to His disciples, and not only so, but '' He went about healing all manner of disease, and all manner .of sickness.

(Matt. iv: 23.) And what then?

All the rest indeed were astonished, and marvelled, and said, '' Whence, then, hath this man all these things ?'' (Matt. xiii: 56.) But these, the objects of His beneficence, these said,

'' He hath a devil,'' (John x: 20.) and '' blasphemeth,"'

'¢ My heart's desire and my supplication to God is for them that they may be saved.'' (Rom. x:

1,2.) And again; '' For I bear them witness that they have a zeal for God.''

And again; ''Tf thou, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree ? '' (Rom. xi: 24.)

How tender, thinkest thou, must be the affection from which these expressions proceed, how vast the benevolence ? it is impossible to express it, impossible.

(John x: 36.)and 'is mad,' and is a '* deceiver,'' (John vii: 12, and Matt. xxvii: 63.)

Did he therefore cast them away?

No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them.

And after He was crucified, what were His words?

'' Father, forgive them, for they know not what they do."'

(Luke xxiii: 34.) Both cruelly treated before this, and cruelly treated after this, even to the very latest breath, for them Hedid everything, in their behalf He prayed.

Yea, ard after the Cross itself, what did He not do for their sakes ?

Thus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law.

To imitate Him is to love our enemy.

Consider it is not thine enemy thou art benefiting, but thyself; thou art not loving him, but art obeying God.

Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever.

Amen.

EE OUT Nae, Vac lade Verses 1,2.

CHAPTER iv.

"J therefore, the prisoner in the Lord, beseech you to nothing dictatorial, nothing imperious, but all chastened and subdued. walk worthily of the calling wherewith ye were called, with all lowliness and meekness."

'¢T therefore,'' saith he, '' the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called.''

What is it, tell me, thou art beseeching?

Is it that thou mayest gain any end for thyself ? No, saith he, in no wise ; it is that I may save others.

And yet surely they who beseech, do so for things which are of importance to themselves.

True; and this, saith he, is of importance to myself, according to what he says also elsewhere in his writings, '' Now we live, if ye stand fast in the Lord ;'' (1 Thess. iii: 8.) for he ever earnestly desired the salvation of those whom he was instructing.

IT is the virtue of teachers to aim not at praise, nor at esteem from those under their authority, but at their salvation, and to do every thing with this object; since the man who should make the other end his aim, would not be a teacher but a tyrant.

Surely it is not for this that God set thee over them, that thou shouldest enjoy greater court and service, but that thine own interests should he disregarded, and every one of theirs built up.

This is a teacher's duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be one of the many, nay more, to be the very least even of them.

Hence he even calls himself their servant, and so generally speaks in a tone of supplication.

Observe him then even now writing '¢T, the prisoner in the Lord.''

Great and mighty dignity!

Greater than that of king or of consul, or of any other. Hence it is the very title he uses in writing to Philemon, '* As Paul the

Homiy VIII. ]

HOMILIES ON EPHESIANS.

Would that I could be at this moment in that very spot, (for the bonds are said to be still in existence, ) to behold and admire those men, for their love of Christ. Would that I could behold the chains, at which the devils fear and tremble, but which Angels reverence.

Nothing is more noble than to suffer any evil for Christ's sake.

I count not Paul so happy, because he was ''caught up into Paradise,''

(2 Cor. xii:

4.) as because he was cast into the dungeon ; I count him not so happy, because he heard aged, and now a prisoner also of Jesus Christ.''

(Philemon g.) For nothing is so glorious as a bond for Christ's sake, as the chains that were bound around those holy hands; more glorious is it to be a prisoner for Christ's sake than to be an Apostle, than tu be a Teacher, than to be an Evangelist.

Is there any that loveth Christ, he will understand what I am saying.

Is any transported and fired with devotion for the Lord, he knows the power of these bonds.

Such an one would rather choose to be a prisoner for Christ's sake, than to have the Heavens for his dwelling.

More glorious than any gold were the hands he was showing to them, yea, than any royal diadem.

Yes, no jewelled tiara bound around the head invests it with such glory, as an iron chain for Christ's sake.

Then was the prison more glorious than palaces, yea, than heaven itself.

Why say I than palaces?

Because it contained a prisoner of Christ.

Is there any that loveth Christ, he knows the dignity of this title, he knows what a virtue is this, he knows how great a boon he bestowed upon mankind, even this, to be bound for His sake.

More glorious this, perhaps to be bound for His sake, than '' to sit at His right hand,'' (Matt.

XX: 21.) more august this, than to ''sit upon the twelve thrones.''

(Matt. xix: 28.) And why speak I of human glories?

I am ashamed to compare earthly riches and golden attire to these bonds.

But forbearing to speak of those great and heavenly glories, even were the thing attended with no reward at all, this alone were a great reward, this an ample recompense, to suffer these hardships for the sake of the Beloved.

They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone.

For hearken to what the blessed Luke saith, (Acts v: 11.) '' that they departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name.''

'To all others indeed it seems to be foolishness, that to suffer dishonor is to be counted worthy, that to suffer dishonor is to rejoice.

But to them that understand the love of Christ, this is esteemed of all things the most blessed. Were any to offer me my choice, the whole Heaven or that chain, that chain I would prefer.

Were any to ask whether he should place me on high with the Angels, or with Paul in his bonds, the prison I would choose.

Were any about to change me into one of those powers, that are in Heaven, that are round about the throne, or into such a prisoner as this, such a prisoner I would choose to be.

Nothing is more blessed than that chain.

'unspeakable words,'' as because he endured those bonds.

I count him not so happy, because he was '' caught up into the third Heaven,' (2 Cor. xii: 2.) as I count him happy for those bonds' sake. For that these are greater than those, hear how even he himself knew this; for he saith not, I who '' heard unspeakable words,'' beseech you: but what? '*I, the prisoner in the Lord, beseech you.''

Nor yet are we to wonder, though he inscribes not this in all his Epistles, for he was not always in prison, but only at certain times.

I deem it more desirable to suffer evil for Christ's sake, than to receive honor at Christ's hands. This is transcendent honor, this is glory that surpasseth all things.

If He Himself who became a servant for my sake, and '' emptied "'

(Phil. ii: 7.) His glory, yet thought not Himself so truly in glory, as when He was crucified for my sake, what ought not I toendure?

For hear His own words:

'' Father, glorify Thou Me."' (John xvii: 1.) What is this thou art saying?

Thou art being led to the cross with thieves and plunderers of graves, thou endurest the death of the accursed ; Thou art about to be spit upon and buffeted; and callest Thou this glory ? ! Yes, He saith, for I suffer these things: for My beloved ones, and I count them altogether glory.

If He who loved the miserable and wretched calleth this glory, not to be on His Father's throne, nor in His Father's glory, but in dishonor,—if this was His glory, and if this He set before the other: much more ought

I to regard these things as glory.

Oh! those blessed bonds!

Oh! those blessed hands which that chain adorned!

Not so worthy were Paul's hands when they lifted up and raised the lame man at Lystra, as when they were bound around with those chains.

Had I been living in those times, how eagerly would I have embraced them, and put them to the very apple of mine eyes.

Never would I have ceased kissing those hands which were counted worthy to be bound for my

Lord.

Marvellest thou at Paul, when the viper fastened on his hand, and did him no hurt?

Marvel not.

It reverenced his chain.

Yea, and the whole sea reverenced it; for then too : Noma referred to the glorification with His Father which was to follow his humiliation.

Cf, Jo. xvii: 5. Phil. ii: 9.—G. A.}

WORKS OF ST. CHRYSOSTOM.

{Homiry VIII.

was he bound, when he was saved from shipwreck.

Were any one to grant me power to raise the dead at this moment, I would not choose that power, but this chain.

Were I free from the cares of the Church, had I my body strong and vigorous, I would not shrink from undertaking so long a journey, only for the sake of beholding those chains, for the sake of seeing the prison where he was bound.

The traces indeed of his miracles are numerous in all parts of the world, yet are they not so dear as those of hisscars.

(Gal. vi: 17.) Nor in the Scriptures does he so delight me when he is working miracles, as when he is suffering evil, being scourged, and dragged about.

Insomuch that from his body were carried away handkerchiefs or aprons.

Marvellous, truly marvellous, are these things, and yet not so marvellous as those. sake even the Angel came, yea, | would that I might enjoy those chains.

And how is it, say ye, that, as being released from great evils, he prays?

Marvel not: he prays, because he is afraid lest he should die; and of dying he is afraid, because he would fain have his life to be still a subject tor further sufferings.

For hearken to what the blessed Paul himself also saith.

(Phil. 1:23, 24.) '* To depart, and to be with Christ, is very far better ;''

'' Yet to abide in the flesh is more needful for your sake."

This he calls even a favor where he writes, and says, '' To you it hath been granted, (as a favor

EvaptcOy) in the behalf of Christ, not only to believe on Him, but also to sufferin His behalf.''

(Phil. i: 29.) Sothat this latter is greater than the other: for He gave it of His free grace; verily, a favor it is, exceeding great, yea greater than any one of those, greater than to make the sun and the moon stand still, than to move the world! greater this than to have power over devils, or to cast out devils.

The devils grieve not so much at being cast out by the faith which we exert, as when they behold us suffering any evil, and imprisoned for Christ's sake.

For this increases our boldness.

Not for this is it a noble thing to be in bonds for Christ's sake that it procures for us a kingdom; it is that it is done for Christ's sake.

Not for this do I bless those bonds, for that they conduct on to Heaven ; itis because they are worn for the sake of the Lord of Heaven.

How great a boast to know that he was bound: for Christ's sake!

How great a happiness, how high an honor, how illustrious a distinction!

Fain would I ever be dwelling on these subjects.

Fain would I cling to this chain.

Fain would I, though in reality I have not the power, yet still in idea, bind this chain round my soul by a temper like his.

'<When they had laid many stripes upon him, they cast him into prison.''

(Acts xvi: 23.) And again; being in bonds, '' they were singing hymns unto God." (Acts xvi: 25.)

And again; '' They stoned him, and dragged him out of the city, supposing that he was dead."

(Acts xiv: 19.) Would ye know how mighty a thing is an iron chain for Christ's sake, bound about His servant's body?

Hearken to what Christ Himself saith, '' Blessed are ye.''

(Mat. v: 11.) Why?

When ye shall raise the dead ?

No.

But why? When ye shall heal the blind ?

Not at all.

But why then?

'* When men shall reproach you, and persecute you, and say all manner of evil against you falsely for My sake."'

(Matt. v: 11.) Now, if to be evil spoken of renders men thus blessed, to be evil entreated, what may not that achieve?

MHearken to what this blessed one himself saith elsewhere; '' Henceforth there is laid up for me the crown of righteousness:'' (2 Tim. iv: 8.) and yet, more glorious than this crown is the chain: of this, saith he, the Lord will count me worthy, and [I am in no wise inquisitive about those things.

Enough it is for me for every recompense, to suffer evil for Christ'ssake.

Let Him but grant me to say, that '<I fill up that which is lacking of the afflictions of Christ:''

(Col. i: 24.) and I ask nothing further.

'*The foundations of the prison-house, "' we read, '' were shaken'' where Paul was bound,

'¢and every one's bands were loosed.'' ( Acts xvi: 26.) Beholdest thou then in bonds a nature that can dissolve bonds themselves? for as the Lord's death put death itself to death, so also did Paul's bonds loose the men in bonds, shake the house of bondage, open the doors.

Yet is not this the natural effect of bonds, but the very reverse ; it is to keep him that is bound in safety, not to open for him the prison walls.

No, of bonds then in general this is not the nature, but of those bonds which are for Christ's sake, it is.

'' The jailor fell down before Paul and Silas.'"

(Acts xvi: 29.) And yet neither is this again the effect of chains in general, to lay the binders at the feet of the bound: no, but, on the contrary, to put these last under the hands of the former.

Whereas here, the man who was free was under the feet of the man who Peter also was counted worthy of this chain ; for he, we read, was bound, and delivered to soldiers, and was sleeping.

( Acts xii:

6.) Yet he rejoiced and was not diverted from his right mind and he fell into deep sleep which could not have been, had he been in any great anxiety.

However, he was sleeping, being between two soldiers : and an Angel came unto him, and smote him on the side, and raised him up.

Now then, were any one to say to me, Which wouldest thou?

Wouldest thou be the Angel that struck Peter, or Peter that was delivered?

I would rather choose to be Peter, for whose

HomIi_y VIII. ]

HOMILIES ON EPHESIANS.

had been bound.

'The binder was beseeching him whom he had bound to release him from his fear.

Tell me, was it not thou that didst bind him?

Didst thou not cast him into the inner prison?

Didst thou not make his feet fast in the stocks?

Why tremblest thou?

Why art thou troubled?

Why weepest thou?

Why hast thou drawn thy sword?

Never bound I, saith he, aught like this!

I knew not that the prisoners of Christ had power so mighty as this.

What sayest thou?

They received power to open Heaven, and should they not be able to open a prison?

'They loosed them that were bound by evil spirits, and was a piece of iron likely to conquer them?

'Thou knowest not the men.

And therefore also wert thou pardoned.

That prisoner is Paul, whom all the Angels reverence.

He is Paul, whose very handkerchiefs and napkins cast out devils, and chase diseases to flight.

And sure the bond which is of the devil is adamantine, and far more indissoluble than iron ; for this indeed binds the soul, the other only the body.

MHe therefore that released souls that were bound, shall not he have power to release his own body?

He that could burst asunder the bonds of evil spirits, shall he not unloose a rivet of iron?

He that by his very garments unloosed those prisoners, and released them from the spell of devils, shall not he of himself set himself at liberty ? things present, nor things to come, nor powers, nor height, nor depth, shall be able to separate us from the love of God which is in Christ Jesus our Lord."'

Now then, why did the event take place at midnight?

And wherefore too with an earthquake?

MHearken, and marvel at the providential orderings of God.

Every one's bands were loosed, and the doors were opened.

And yet was this done only for the jailor's sake, not with a view to display, but with a view to his salvation: for that the prisoners knew not that they were loosed, isevident from Paul's exclamation ; for what said he ? '* He cried witha loud voice, saying, Do thyself no harm, for we are all here.'' (Acts xvi: 28.) But never would they all have been within, had they seen the doors opened, and themselves set at liberty.

They who were used to cut through walls, and to scale roofs and parapets, and to venture on all sorts of attempts in chains, never would have endured to remain within, with their bands loosed, and the doors opened, with the jailer himself asleep; no, but the bond of sleep was to them instead of the bonds of iron. So that the thing took place and yet no damage ensued from the miracle to the jailer who was to be saved. And besides this too, they that are bound are bound most securely in the night, not in the day; and so accordingly might we behold them bound again with all care and sleeping: but had these things been done in the day time, there would have been great stir and tumult.

For this was he first bound himself, and then loosed the prisoners, that thou mighest understand that Christ's servants in bonds possess a power far greater than they that are at liberty.

Had one who was at liberty wrought this, then had it not been so marvellous.

So then the chain was not a token of weakness, but rather of a greater power, and thus is the saint's might more illustriously displayed, when, even though in bonds, he overpowers them that are at liberty, when he that is in bonds sets not only himself at liberty, but them that are in bonds also.

Where is the use of walls?

What the advantage of thrusting him into the inner prison, whereas he opened the outer also? and why too was it done in the night? and why with an earthquake ?

Then again, wherefore was the building shaken? It was to arouse the jailer, to behold what was done, for healone was worthy of being saved.

And do thou too, behold, I pray, the exceeding greatness of the grace of Christ, for well were it in the midst of Paul's bonds to make mention also of the grace of God, nay indeed the very bonds themselves are of the gift and grace of God.

Some indeed there are who complain '*Why was the jailer saved?'' and from those very circumstances, for which they ought to admire the loving-kindness of God they find fault with it. Nor is it anything to be wondered at.

Such are those sickly persons, that find fault even with the food that nourishes them, which they ought to prize, and who affirm that honey is bitter: and those dimsighted persons who are darkened by the very thing which ought to enlighten them.

Not that these effects arise from the nature of the objects themselves, but from the weakness of the persons who are unable to use them properly.

What, however, was I saying?

When they ought to be admiring God's loving-kindness, in that He took a man who had fallen into the most desperate wickedness, and was making him better, they find fault:

'* Why, how was it that he did not take Oh, bear with me a little, and give me leave while I refrain from the Apostle's words, and revel in the Apostle's deeds, and banquet on Paul's chain; grant me still longer to dwell upon it.

I have laid hold on that chain, and no one shall part me from it. More securely at this moment am I bound by affection, than was he then in the stocks.

This is a bond which no one can loose, for it is formed of the love of Christ ; this neither the Angels, no, nor the kingdom of Heaven, has power to unloose. We may hear Paul's own words; (Rom. viii; 38, 39.) '' Neither angels, nor principalities, nor

WORKS OF ST. CHRYSOSTOM.

(Homity VIII angel, nor any other created power. Thisye have yourselves confessed. And what then ought to be said ? If I shall be shown to have forgiven sins, it is fully evident that Iam God.

However, He said it not thus, but what said He?

'But that ye may know that the Son of Man hath power on earth to forgive sins; then saith He to the sick of the palsy, Arise, and take up thy bed, and go unto thy house.'' (Matt. ix: 6.)

When therefore, He would say, I work the more difficult miracle, it is plain that there is no pretext left you, no room for gainsaying about the easier one.!

Hence it was that He wrought the invisible miracle first, because there were many gainsayers; and then He led them from the invisible to the visible itself. the thing to be the work of witchcraft and of sorcery, and confine them the more closely, and cry out?''

Many things conspired to prevent this; first, that he heard them singing praises to God.

And sorcerers never would have been singing such hymns as those, for he heard them, it is said, singing praises untoGod.

Secondly, the fact, that they themselves did not take flight, but even withheld him, from killing himself.

Now had they done it for their own sake, they never would have remained still within; they would themselves have escaped first of all.

Great again was their kindness also; they withheld the man from killing himself, even him who had bound them, thus all but saying unto him,

'¢Truly, thou didst bind us with all safety, and most cruelly, that thou thyself mightest be loosed from the most cruel of all bonds.''

For every one is shackled with the chains of his own sins; and those bonds are accursed, whereas these for Christ's sake are blessed, and worth many an earnest prayer.

For that these bonds can loose those other bonds of sin, he showed to us by things which are matters of sense.

Didst thou behold them released, who had been bound with iron?

'Thou shalt see thyself also delivered from other galling bonds.

'These bonds, the prisoners' bonds, not those of Paul, I mean, are the effect of those other bonds, the bonds of sins. They who were confined within,

Surely then the faith of the jailer was no light or hasty faith.

He saw the prisoners.

And he saw nothing, he heard nothing wrong ; he saw that nothing was done by sorcery, for they were singing hymns unto God.

He saw that every thing done proceeded from overflowing kindness, for they did not avenge themselves against him, although they had it in their power; for it was in their power to rescue both themselves and the prisoners, and escape ; and if not the prisoners, at all events themselves; but they did not do this. Thus did they challenge his reverence, not only by the miracle, but also by their behavior.

For how did Paul cry out? 'He cried with a loud voice, saying, Do thyself no harm, for we are all here.''

Thou seest at once his freedom from vain-glory and arrogance, and his fellow-feeling. were doubly prisoners, and the jailer himself was a prisoner.

They indeed were bound both with iron and with sins, he with sins only.

Them did Paul loose to assure the faith of him, for the chains which he loosed were visible.

And thus too did Christ Himself; but rather in the inverse order.

In that instance, there was a double palsy.

What was it?

There was that of the soul by sins, and also that of the body.

What then did the Lord do? ''Son,"' saith He, He said not, '' It is for us these wonders have been wrought,'' but as though he were merely one of the prisoners, he said, '' For we are all here.''

And yet, even though they had not before this loosed themselves, nor had done so by means of the miracle, still they might have been silent, and have set all that were bound at liberty. For had they held their peace, and had they not with their loud crying stayed his hand, he would have thrust the sword through his throat.

Wherefore also Paul cried out, because he had been cast into the inner ward: as though he had said, '' To thine own injury hast thou done this, that thou hast thrust in so far those that could deliver thee from the danger.'' However they imitated not the treatment they had received at his hands; though, had he died, all would have escaped. Thou seest that they chose rather to remain in bonds, than to suffer him to perish.

Hence too might he reason within himself, ''Had they been sorcerers, doubtless '' be of good cheer, thy sins are forgivén."'

(Matt. ix: 3-6.) He first loosed the bonds of the real and true palsy, and then proceeds to the other: for when '' certain of the Scribes said within themselves, This man blasphemeth ;

Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?

For whether is easier, to say, Thy sins are forgiven, or to say, Arise, and walk?

But, that ye may know that the Son of Man hath power on earth to forgive sins, (then saith heto the sick of the palsy, ) Arise, and take up thy bed, and go unto thy house."'

Having wrought the invisible miracle, He confirmed it by the visible, the spiritual by the bodily cure.

And why did He do thus? That it might be fulfilled, which is spoken, (Luke xix: 22.) '' Out of thine own mouth will I judge thee, thou wicked servant.''

For what said they? ''None can forgive sins, but God alone '' Of course, therefore, no Angel, nor Arch1 ['* The one requires no less power than the other, the same divine éfovota enables both to be done.

But that ye may know that I was entitled to say the one, I will prove to you that I have power to say the other."—Meyer.

Since neither is easier but each alike requires divine power, if I can prove to you that I have this divine power to do one, that will prove to you that I have power to do the other.—G, A.]

HomIity VIII.]

HOMILIES ON EPHESIANS.

they would have set the others at liberty, and have released themselves from their bonds:"' in that they give lustre not only to him that wore them, but also to them who were on that occasion begotten by him.

They have some advantage, who were begotten in Paul's bonds, I say not in respect of grace, (for grace is one and the same,) nor in respéct of remission, (for remission is one and the same to all,) but in that they are thus from the very outset taught to rejoice and to glory in such things.

'' The same hour of the night,'' it is said, ''he took them, and washed their stripes, and was baptized."'

(for it is likely that many such had also been imprisoned.) He was the more amazed, in that having often received sorcerers in charge, he had yet witnessed nothing done like this. A sorcerer never would have shaken the foundations, so as to startle the jailer from sleep, and thus render his own escape more difficult.

Now, however, let us proceed to look at the jailor's faith.

''And,'' saith the Scripture, ''he called for lights and sprang in, and trembling for fear fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?''

He grasped fire and sword, and cried, ''Sirs, what must I do to be saved?''

<'*And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thy house."' (Acts xvi: 29-31.) '' This isnot the act of sorcerers,'' he would say, '' to deliver a doctrine like this.

No mention any where here of an evil spirit.'' Thou seest how worthy he was to be saved : for when he beheld the miracle, and was relieved from his terror, he did not forget what most concerned him, but even in the midst of so great peril, he was solicitous about that salvation which concerned his soul: and came before them in such a manner as it was meet to come before teachers: he fell down at their feet.

''And they spake,' it continues, 'the word of the Lord, unto him with all that were in his house.

And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, immediately."'

(Acts xvi: 32, 33.) Observe the fervency of the man!

MHe did not delay; he did not say, 'Let day come, let us see, let us look about us;'' but with great fervency, he was both himself baptized, and all his house.

Yes, not like most men now-a-days, who suffer both servants and wives and children to go unbaptized !

Be ye, I beseech you, like the jailor.

Isay not, in authority, but in purpose; for what is the benefit of authority, where purpose is weak ?

The savage one, the inhuman one, who lived in the practice of unnumbered wrongs and made this his constant study, has become all at once so humane, so tenderly attentive. '' He washed,"' it is said, '' their stripes.''

And now then behold the fruit. He straightway recompensed them with his carnal things.

''He brought them up into his house, and set meat before them, and rejoiced greatly with all his house, having believed in God.''

For what was he not ready to do, now that by the opening of the prison doors, heaven itself was opened to him?

He washed his teacher, he set food before him, and rejoiced.

Paul's chain entered into the prison, and transformed all things there into a Church; it drew in its train the body of Christ, it prepared the spiritual feast, and travailed with that birth, at which Angels rejoice.

And was it without reason then that I said that the prison was more glorious than Heaven?

For it became a source of joy there ; yes, if '* there is joy in Heaven over one sinner that repenteth,''

(Luke xv:

7.) if, '' where two or three are gathered together in His Name, there is Christ in the midst of them ;"' (Matt.

Xvili:

20.) how much more, where Paul and Silas, and the jailor and all his house were, and faith so earnest as theirs!

Observe the intense earnestness of their faith.

But this prison has reminded me of another prison.

And what then is that?

It is that where Peter was.

Not, however, that any thing like this took place there. No. Hewas delivered to four quaternions of soldiers to keep him and he sang not, he watched not, but he slept ; neither, again, had he been scourged. And yet was the peril greater, for in the case before us indeed the end was accomplished, and the prisoners Paul and Silas, had undergone their punishment; but in his case it was yet to come.

So that though there were no stripes to torture him, yet was there the anticipation of the future to distress him.

And mark too the miracle there.

'' Behold, an angel of the Lord,"' it is related, ''stood by him, and a light shined in the cell; and he smote Peter on the side, and awoke him, saying, Rise up quickly.

And his chains fell off from his hands.'' (Acts xii: 7.) In order that he might not imagine the transaction to be the work of the light alone, he also struck Peter. Now no one saw the light, save himself only, and he thought it was a vision. So insensible are they that are asleep to the mercies

And mark, on the other hand, the fervency of Paul also, Bound, scourged, thus he preached the Gospel.

Oh, that blessed chain, with how great travail did it travail that night, what children did it bring forth!

Yea of them too may he say, '' Whom I have begotten in my bonds."'

(Philem. x.) Mark thou, how he glories, and will have the children thus begotten, to be on that account the more illustrious!

Mark thou, how transcendant is the glory of those bonds, 1 apunrovs.

WORKS OF ST. CHRYSOSTOM.

{Homity VIII. broken through, and thus had extricated Peter, possibly the deed might have been put to the account of their negligence.

But if He so providentially ordered it, as that the matter should be shown to be the work not of the evil agency of man, but of the miraculous agency of God, why did Herod act thus?

For had Peter intended to flee, he would have fled as he was, with his chains on.

Had he intended to fly, in his confusion he never would have had so great forethought as to take even his sandals, but he would have left them.

Whereas, as it is, the object of the Angel's saying unto him, <' Bind on thy sandals,'' was that they might know that he had done the thing not in the act of flight, but with full leisure.

For, bound as he was, and fixed between the two soldiers, he never would have found sufficient time to unbind the chains also, and especially as he too, like Paul, was in the inner ward. Thus then was the punishment of the keepers owing to the unrighteousness of the judge.

For why did not the Jews! act in the same way? For now again I am reminded of yet another prison.

The first was that at Rome, next, was this at Cesarea, now we come to that at Jerusalem.? When then the chief Priests and the Pharisees heard from those whom they had sent to the prison to bring Peter out, that '' they found no man within,'' but both doors '' closed,'' and '' the keepers standing at the doors,'' why was it that they not only did not put the keepers to death, but, so far from it, 'they were much perplexed concerning them whereunto this would grow."' Now if the Jews, murderous as they were in their designs against them, yet entertained not a thought of the kind, much more shouldest not thou, who didst every thing to please those

Jews.

For this unrighteous sentence vengeance quickly overtook Herod. of God.

'' And the angel,'' it proceeds, ''said unto him, Gird thyself and bind on thy sandals; and he did so.

And he saith unto him, Cast thy garment about thee, and follow me.

And he went out and followed, and he wist not that it was true which was done by the angel ; but thought he saw a vision.

And when they were past the first and the second ward, they came unto the iron gate, that leadeth unto the city, which opened to them of his own accord ; and they went out, and passed on through one street ; and straightway the angel departed from him." (Acts xii: 8-10.) Why was not the same thing done here as was done in the case of Paul and Silas?

Because in that case they were intending to release them.

On that account God willed not that they should be released in this manner.

Whereas in blessed Peter's case, they were intending to lead him forth to execution.

But what then?

Would it not have been far more marvellous, some one may say, had he been led forth, and delivered over into the king's hands, and then had been snatched away from the very midst of his imminent peril, and sustained no harm? For thus moreover, neither had the soldiers perished.

Great is the question which has been raised upon this matter. What! did God, it is said, save His own servant with the punishment of others, with the destruction of others?

Now in the first place, it was not with the destruction of others; for this did not arise from the ordering of providence, but arose from the cruelty of the judge.

How so? God had so providentially ordered it, as that not only these men need not perish, but moreover that even he, the judge, should have been saved, just as in this case of the jailor. But he did not use the boon aright.

'' Now as soon as it was day,'' it continues, ''there was no small stir among the soldiers, what was become of Peter.'""

And what then?

Herod makes strict inquiry into the matter, ''and he examined the guards,'' it is related, ''and commanded that they should be put to death.'' (Acts xii: 18But now if any complain of this, then complain too about those who are killed on the highway, and about the ten thousand others who are unjustly put to death, and further, of the infants also that were slaughtered at the time of Christ's birth; for Christ also, according to what thou allegest, was the cause of their deaths.

But it was not Christ, but rather the madness and tyranny of Herod's father.

Dost thou ask, Why then did He not snatch Him out of Herod's hands?

True, He might have done so, but there would have been nothing gained by so doing.

How many times, at least, did Christ: escape even from the grasp of their hands?

19.) Now, indeed, had he not examined them, there might have been some excuse for executing them.

Whereas, as it is, he had them brought before him, he examined them, he found that Peter had been bound, that the prison had been well secured, that the keepers were before the doors. No wall had been broken through, no door had been opened, nor was there any other evidence whatever of false dealing. He ought upon this to have been awed by the power of God, which had snatched Peter from the very midst of perils, and to have adored Him who was able to do such mighty works.

But, on the contrary, he ordered those men off to execution. How then in this case is God the cause? Had He indeed caused the wall to be |

+ [The Jews, when they imprisoned the Apostles as recorded in Acts v:19.—G. A.

? [The prison which suggested this discourse (Eph. iv: 1.) was that of Paul in Rome, but the next one mentioned and discoursed of by St. Chrysostom was the one in which Paul was at Philippi,

Acts xvi. the next one was the prison where Peter was at Jerusalem, and this last one(Actsv: 19) at Jerusalem also.

No mention has been made of any imprisonment at Cesarea.—G, A.]

HOMILIES ON EPHESIANS.

OI Homity VIII.] And yet what good did this do to that unfeeling people?

Whereas here there is even much profit arising to the faithful from what was done.

For as there were records made, and the enemies themselves bore testimony to the facts, the testimony was above suspicion.

As therefore in that instance the mouths of the enemies were stopped in no other way whatever, but only by the persons who came acknowledging the facts, so was it also here.

For why did the jailor here do nothing like what Herod did ?

Nay, and the things which Herod witnessed were not at all less wonderful than those which this man witnessed.

So far as wonder goes, it is no less wonderful to be assured that a prisoner came out whert the doors were closed, than it is to behold them set open.

Indeed this last might rather have seemed to be perhaps a vision of the imagination, the other never could, when exactly and circumstantially reported.

So that, had this man been as wicked as Herod, he would have slain Paul, as Herod did the soldiers ; but such he was not. vi: 17.) as though they were some great trophy.

And again, '' For because of the hope of Israel,' saith he, '*I am bound with this chain.'' (Acts

Xxvill; 20.) And again, '' For which I am an ambassador in chains.'' (Eph. vi: 20.) What is this?

Art thou not ashamed, art thou not afraid going about the world as a prisoner?

Dost thou not fear lest any one should charge thy God with weakness? lest any one should on this account refuse to come near thee and to join the fold?

No, saith he, not such are my bonds.

They can shine brightly even in kings' palaces.

'¢So that my bonds,'' saith he, '' became manifest in Christ, throughout the whole preetorian guard: and most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without 'fear.'' (Phil. i: 13,14.)

Behold: ye a-force in bonds stronger than the raising of the dead.

They beheld me bound, and they are the more courageous.

For where bonds are, there of necessity is something great also.

Where affliction is, there verily is salvation also, there verily is solace, there verily are great achievements.

For when the devil kicks, then is he, doubtless, hit.

When he binds God's servants, then most of all does the word gain ground.

And mark how this is every where the case.

Paul was imprisoned ; and in the prison he did these things, yea, saith he, by my very bonds themselves.

He was imprisoned at Rome, and brought the more converts to the faith; for not only was he himself emboldened, but many others also because of him.

He was imprisoned at Jerusalem, and preaching in his bonds he struck the king with amazement, (Acts xxvi:

If any one should ask, ' Why was it that God permitted the children also to be murdered ?'

I should fall, probably, into a longer discourse, than was originally intended to be addressed to ou.

At this point, however, let us terminate our discourse, with many thanks to Paul's chain, for that it has been made to us the source of so many blessings, and exhorting you, should ye have to suffer any thing for Christ's sake, not only not to repine, but to rejoice, as the Apostles did, yea, and to glory ; as Paul said, '' Most gladly, therefore will I rather glory in my infirmities,'' (2

Cor. xii: 9.) for because of this it was that he heard also those words, '' My grace is sufficient for thee.""

Paul glories in bonds; and dost thou pride thyself in riches?

The Apostles rejoiced that they were counted worthy to be scourged, and dost thou seek for ease and self-indulgence?

On what ground then, dost thou wish to attain the same end as they, if here on earth thou art traveling the contrary road from them?

'And now,'' saith Paul, ''I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there; save that the Holy Ghost testifieth unta me in every city, saying, that bonds and afflictions abide me."' (Acts xx: 22.)

And why then dost thou set out, if bonds and afflictions abide thee?

For this very reason, saith he, that I may be bound for Christ's sake, that I may die for His sake.

'' For I am ready not to be bound only, but also to die for the name of the Lord Jesus.'' (Acts xxi: 13.) 28.) and made the governor tremble.

(Acts xxiv: 25.) For being afraid, it is related, he let him go, and he that had bound him was not ashamed to receive instruction concerning the things to come at the hands of him whom he had bound.

In bonds he sailed, and retrieved the wreck, and bound fast the tempest.

It was when he was in bonds that the monster fastened on him, and fell off from his hand, having done him no hurt.

He was bound at Rome, and preaching in bonds drew thousands to his cause, holding forward, in the place of every other, this very argument, I mean his chain.

It is not however our lot to be bound now-adays.

And yet there is another chain if we have a mind to wear it.

Aud what is it? It is to restrain our hand, to be not so forward to covetousness, With this chain let us bind ourselves.

Let the fear of God be unto us instead of a bond of iron.

Let us louse them that are bound by poverty, by affliction.

There is no Mora. Nothing can be more blessed than that soul.

In what does he glory? In bonds, in afflictions, inchains, in scars; ''I bear branded on my body,'' saith he, ''the marks of Jesus,'' (Gal.

1 (This reminds one of the saying of an eccentric evangelist in America who refering to those that abused and persecuted him for the severity of his preaching said, "It's always the hit dog that yelps.'"'—G. A.]

CHRYSOSTOM.

[Homity VIII.

WORKS OF ST.

here by daylight, and speaking so much at my ease, shall I hold my peace, when men in bonds, and under the scourge, and at midnight could not endure to do so? The holy Children were not silent, no, not in the furnace and in the fire, and are not we ashamed to hold our peace?

Let us look then at this prison also.

Here too, they were bound, but at once and from the very outset it was evident that they were not about to be burned, but only to enter as into a prison.

For why do ye bind men who are about to be committed to the flames?

They were bound, as Paul was, hand and foot.

They were bound with as great violence as he was.

For the jailor thrust him into the inner prison; and the king commanded the furnace to be intensely heated.

And now let us see the issue.

When Paul and Silas sang, the prison was shaken, and the doors were opened. When the three Children sang, the bonds both of their feet and hands were loosed.

The prison was opened, and the doors of the furnace were opened: for a dewy breeze whistled through it. comparison between opening the doors of a prison, and releasing an enthralled soul. There is lo comparison between loosing the bonds of prisoners and '' setting at liberty them that are bruised ;''

(Luke iv:

18.) this last is far greater than the other; for the other there is no reward in store, for this last there are ten thousand rewards.

Paul's chain has proved a long one, and has detained us a length of time. Yea, long indeed it is, and more beautiful than any cord of gold.

A chain this, which draws them that are bound by it, as it were by a kind of invisible machinery, to Heaven, and, like a golden cord let down,! draws them up to the Heaven of heavens.

And the wonderful thing is this, that, bound, as it is, below, it draws its captives upwards: and indeed this is not the nature of the things themselves.

But where God orders and disposes, look not for the nature of things, nor for natural sentence, but for things above nature and natural sequence.

Let us learn not to sink under affliction, nor to repine; for look at this blessed saint.

He had been scourged, and sorely scourged, for it is said, ''When they had laid many stripes upon them.''

He had been bound too, and that again sorely, for the jailor cast him into the inner ward, and with extraordinary security.

And though he was in so many perils, at midnight, when even the most wakeful are asleep with sleep, another and a stronger bond upon them, they chanted and sang praise unto the Lord.

What can be more adamantine than these souls?

They bethought them how that the holy Children sang even in fire and furnace.

(Dan. iii: 1-30.) Perhaps they thus reasoned with themselves, ''we have as yet suffered nothing like that.''

But many thoughts crowd around me.

I know not which to utter first, and which second.

Wherefore, let no one, I entreat, require order of me, for the subjects are closely allied.

They who were bound together with Paul and Silas were loosed, and yet nevertheless they slept.

In the case of the three Children, instead of that, something else took place. The men who had cast them in, were themselves burned to death.

And then, as I was fain to tell you, the king beheld them loose, and fell down before them: he heard them singing their song of praise, and beheld four walking, and he called them.

As Paul, though able to do so, came not forth, until he who had cast him in, called him, and brought him forth: so neither did the three Children come forth, until he who had cast them in commanded them to come forth.

What lesson are we taught from this?

Not to be over hasty in courting persecution, nor when in tribulation to be over eager for deliverance, and on the other hand when they release us not to continue in it.

Further, the jailor, inasmuch as he was able to enter in where the saints were, fell down at their feet.

The king came but to the door and fell down.

He dared not approach into the prison which he had prepared for them in the fire.

And now mark their words.

The one cried, "'Sirs, what must I do to be saved?"'

(Acts xvi:

30.) The other, though nof indeed with so great humility, yet uttered a voice no less sweet, ''Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.'' (Dan. iii: 26.)

But our discourse has done well, in that it has thus brought us out again to other bonds, and into another prison.

What amIto do? I would fain be silent, but am not able.

I have discovered another prison, far more wonderful and more astonishing than the former. But, come now, rouse yourselves, as though I were just commencing my discourse, and attend to me with your minds fresh.

I would fain break off the discourse, but it will not suffer me; for just as aman in the midst of drinking cannot bear to break off his draught, whatever any one may promise him; so I too, now I have laid hold of this glorious cup of the prison of them that were bound for Christ's sake, I cannot leave off,

I cannot hold my peace.

For if Paul in the prison, and in the night, kept not silence, no, nor under the scourge; shall I, who am sitting?

[This passage reminds one of the famous golden chain of Homer, cecpyv xpvaetny, (Iliad viii: 19-27) to which several allegorical meanings have been given.—G. A.] 2[The ancient custom was the reverse of ours, for the preacher commonly delivered his sermon sitting, and the people heard it standing.—Bingham Axntiguities Bk. xiv. Ch. iv. Sec. 24.—G. A.]

HOMILIES ON EPHESIANS.

Homity VIII.]

Mighty dignity!

'* Ye servants of the most high God, come forth, and come hither.'" How are they to come forth, O king? Thou didst cast them into the fire bound ; they have continued this long time in the fire.

Why, had they been made of adamant, had they been blocks of metal, in singing that entire hymn, must they not have perished?

On this account then they were saved, because they sang praises to God.

The fire reverenced their readiness to suffer and afterwards it reverenced that wonderful song, and their hymns of praise.

By what title dost thou call them? I said before, '' Ye servants of the most high God.'' Yes, to the servants of God, all things are possible ; for if some, who are the servants of men, have, nevertheless, power, and authority, and the disposal of their concerns, much more have the servants of God.

He called them by the name most delightful to them, he knew that by this means he flattered them most: for indeed, if it was in order to continue servants of God, that they entered into the fire, there could be no sound more delightful to them than this.

Had he called them kings, had he called them lords of the world, yet would he not so truly have rejoiced them as when he said, '' Ye servants of the most high God.''

And why marvel at this? when, in writing to the mighty city, to her who was mistress of the world, and prided herself upon her high dignities, Paul set down as equivalent in dignity, nay, as far greater, yea incomparably greater than consulship, or kingly name, or than the empire of the world, this title, '' Paul, a servant! of Jesus Christ.'"' (Ro. unto me to show the signs and wonders that the Most High God hath wrought toward me. How great are His signs!

And how mighty are His wonders !'' (Dan. iv: 2,3.) So that they went forth, shedding a yet more glorious radiance, beaming indeed in that region itself, but, what is more than all, capable, by means of the king's writings, of being diffused over the world and thus of dispelling the darkness which every where prevails.

'* Come forth,'' said he, '' and come hither.''

He gave no commandment? to extinguish the flame, but hereby most especially honored them, by believing that they were able not only to walk within it, but even to come out of it while it was still burning.

But let us look again, if it seem good to you, at the words of the jailor, '' Sirs, what must I What language sweeter than this?

This makes the very Angels leap for joy.

To hear this language, even the Only-begotten Son of God Himself became a servant.

This language they who believed at the beginning addressed to Peter.

(Acts 11: 37.) '* What shall we do?''

And what said he in answer?

'Repent and be baptized.''

To have heard this language from the Jews, gladly would Paul have been cast even in to hell, in his eagerness for their salvation and obedience.

But observe, he commits the whole matter to them, he wastes no unnecessary pains.

Let us however look at the next point.

'The king here does not say, What must I do to be saved ? but the teaching is plainer in his case than any language whatever; for he straightway becomes a preacher, he needs not to be instructed like the jailor. He proclaims God, and makes confession of His power.

'' Of a truth your God is the God of Gods and the Lord of Kings, because He hath sent His Angel, and hath delivered you."'

(Dan. li: 47; ii1: 28.) And what was the sequel?

Not one single jailor, but numbers are instructed by the king's writings, by the sight of the facts.

For that the king would not have told a falsehood is evident enough to every one, because he never would have chosen to bear such testimony to captives, nor to overthrow his own acts ; he never would have chosen to incur the imputation of such utter madness: so that had not the truth been abundantly manifest, he would not have written in such terms, and with sO many persons present. do to be saved ?'' i 1.) '¢Ye servants of the most high God."'

'¢Yes,'" he would say, ''if they show so great zeal as to be bond-servants, doubtless this is the title by which we shall conciliate them.

Again, observe also the piety of the Children : they showed no indignation, no anger, no gainsaying, but they came forth. Had they regarded it as an act of vengeance that they had been thrown into the furnace, they would have been grieved against the man who had cast them in; as it is, there is nothing of the kind; but, as though they were going forth from Heaven itself, so went they forth. And what the Prophet says of the Sun, that '' He is as a bridegroom coming forth out of his chamber,'' (Ps. xix: 5.) one would not go amiss in saying also of them.

But though he goes forth thus, yet came they forth there more gloriously than he, for he indeed comes forth to enlighten the world wth

Perceive ye how great is the power of bonds?

How great the force of those praises that are sung in tribulation?

Their heart failed not, they were not cast down, but were then yet more vigorous, and their courage then yet greater and justly so. natural light, they to enlighten the world in a different way, I mean, spiritually.

For because of them the king straightway issued a decree, SRUFANEDE these words, '' It hath seemed good

While we are considering these things one 2 [Field's text has here érdAunoe, 'he did not venture ;' but that gives a sense less satisfactory than the text of Savile and the Oxford translator, éxéAevoe, which is well attested.—G, A.] softened in the Auth. Vers t to **servant'' and in fhe Rev. Ver. to |

**bond-servant.''—G.

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