HOMILY XXIII
HomiLy XXIII.]
HOMILIES ON EPHESIANS.
inherited, which God forbid ; but let us engage | implacable, ever merciless.
Thus shall he be in the war we have to wage with him. humbled, thus despicable, thus shall he be an If any one hath an enemy, if any one hath been| easy prey.
If we are fierce towards him, he wronged by him, if any one is exasperated, let| shall never be fierce towards us.
If we are him collect together all that wrath, all that] compliant, then he will be fierce ; it is not with fierceness, and pour it out upon the head of the} him as it is with our brethren.
He is the foe devil.
Here wrath is a good thing, here anger| and enemy, both of life and salvation, both ours is profitable, here revenge is praiseworthy, for} and his own.
If he loves not himself, how shall just as amongst the heathen, revenge is a vice,| he be able to love us?
Let us then put ourso truly here is revenge a virtue.
So then if|selves in array and wound him, having for our thou hast any failings, rid thyself of them here.} mighty confederate the Lord Jesus Christ, who And if thou art not able thyself to put them}|can both render us impregnable to his snares, away, do it, though with thy members also.'| and worthy of the good things to come ; which Hath any one struck thee?
Bear malice against} God grant that we may all attain, through the the devil, and never relinquish thy hatred| grace and lovingkindness of our Lord Jesus towards him.
Or again, hath no one struck] Christ, with whom, together with the Holy thee?
Yet bear him malice still, because he} Ghost, be unto the Father, glory, might, and insulted, because he offended thy Lord andJ|honor, now and ever, and throughout all ages.
Master, because he injures and wars against thy | Amen. brethren.
With him be ever at enmity, ever HOMILY XXIII.
EPHESIANS Vi. 14.
"Stand therefore, having girded your loins with truth."|xvi.
13.) And again, "So stand fast in the Ue Olds am DOU. Vt) a ADC avalneo oaeet. nim
Havinc drawn up this army, and roused their|that thinketh he standeth, take heed lest he zeal, — for both these things were requisite, both | fall."
(1 Cor. x. 12.) And again, "That ye that they should be drawn up in array and sub- | may be able, having done all, to stand."
(Eph. ject to each other, and that ¢heir spirit should |yj, 13.) Doubtless then he does not mean be aroused, —and having inspired them with/ merely any way of standing, but a correct way, courage, for this was requisite also, he next pro-| and as many as have had experience in wars ceeds also to arm them.
For arms had been/| know how great a point it is to know how to of no use, had they not been first posted each | stand.
For if in the case of boxers and wresin his own place, and had not the spirit of the | tlers, the trainer reconimends this before anysoldier's soul been roused; for we must first|thing else, namely, to stand firm, much more arm him within, and then without. will it be the first thing in warfare, and military
Now if this is the case with soldiers, much! matters. more is it with spiritual soldiers.
Or rather inj The man who, ina true sense, stands, is uptheir case, there is no such thing as arming them right ; he stands not in a lazy attitude, not leanwithout, but everything is within.
He hath roused ing upon anything.
Exact uprightness discovers their ardor, and set it on fire, he hath added |itself by the way of standing, so that they who confidence.
He hath set them in due array. | are perfectly upright, they stand.
But they who Observe how he also puts on the armor.
"Stand|do not stand, cannot be upright, but are untherefore," * saith he.
The very first feature in | strung and disjointed.
The luxurious man does tactics is, to know how to stand well, and many | not stand upright, but is bent; so is the lewd things will depend upon that.
Hence he dis-| man, and the lover of money.
He who knows courses much concerning standing, saying also | how to stand will from his very standing, as from elsewhere, " Watch ye, stand fast."
(1 Cor.|a sort of foundation, find every part of the conRena ORs. Td Go Gai Seo uct easy, to, him.
"Stand therefore," saith he, "having girded 1 [We have here followed the text of Savile (supported by three
MSS.), as follows: ei d€ wy Svvacat avTos amoberFat, Kav peta TOV ; :
KeAGv THY gar, in tea to the text of Field, ence has et »H your loins with truth.''?
Syvacar avtTa at@o¢éqGar, H meTAa THY MEAWY TOY gov.—G.
2 [' 'Stand,' here, is not, like the preceding orjvat (in verse 13), He is not speaking of a literal, physical girthe standing of the victor, but the ' standing forth of the man ready |
—_——— for the combat.' "
Meyer. —G. A.] 3 Compare Isa. xi. 5.
CHRYSOSTOM.
[Homity XXIII.
WORKS OPTS .,
their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks.
Seest thou how weak and frivolous they are? incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not " sirded about with truth" ; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt ; nothing then can be weaker than these.
And the Manicheans* again, seest thou, how all the things they have the boldness to utter, are from their own reasonings?
"It was impossible," say they, "for God to create the world without matter.""
Whence is this so evident?
These things they say, groveling, and from the earth, and from what happens amongst ourselves ; because man, they say, cannot create otherwise.
Marcion again, look what he says.
"God, if He took upon Him flesh, could not remain pure."'
Whence is this evident?
'" Because," says he, "neither can men."
But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata.
And Arius, what does he say?
"It was impossible for God when He begat, to beget without passion." ® Whence, Arius, hast thou the boldness to allege this; merely from the things which take place amongst ourselves? Seest thou how the reasonings of all these trail along on the ground?
All are, as it were, let loose and unconfined, and savoring of the earth?
And so much then for doctrines.
With regard to life and conduct, again, whoremongers, lovers 'of money, and of glory, and of everything else, trail on the ground.
'They have not their loins themselves standing firm, so that when they are weary they may rest upon them ; but when they are weary, they do not put their hands upon them and stand upright, but flag.
He, however, who "is girt about with the truth," first, never is weary ; and secondly, if he should be weary, he will rest himself upon the truth itself. What?
Will poverty, tell me, render him weary?
No, in nowise ; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary?
No, in nowise, for he will know what is the true slavery.
Or shall disease?
No, nor even that.
"Let your loins,' saith Christ, "be girded about, and your lamps burning" (Luke xii. 35), with that light which shall never be put out.
This is what the Israelites also, when they were departing out of Egypt (Ex. xii. 11), were dle, for all the language in this passage he employs in a spiritual sense.'
And observe how methodically he proceeds.
First he girds up his soldier.2
What then is the meaning of this?
The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty.
'' Stand therefore, having girded your loins," saith he. the "loins'' here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built.
So then in " girding up the loins" he compacts the foundation of our soul; for he is not of caurse speaking of these loins of our body, but is discoursing spiritually : and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins.
Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves ; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame ; for this reason too it is that when we run we gird ourselves.
It is this which guards our strength.
Let this then, saith he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers.
By.
True, you may say, but these our natural loins we gird with a leathern band ; but we, spiritual soldiers, with what?
I answer, with that which is the head and crown of all our thoughts, I mean, "with truth." ' Having girded your loins," saith he, "with truth."? What then is the meaning of 'with truth"?
Let us love nothing like falsehood, all our duties let us pursue " with truth," let us not lie one to another.
Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one.
If we fortify ourselves with this, if we 'gird ourselves with truth," then shall no one overcome us.
He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following l pontws.
2 [** As for the actual warrior, the whole aptus habitus (prepared state) for the combat would be wanting in the absence of the girdle; so also for the spiritual warrior, if he is not furnished with truth.'"' —
Meyer. —G. A.] 4 The Manichees considered matter to be uncreate; vid. Note on St. Augustine's Confesstons.i.b.
The Marcionites considered matter intrinsically evil; vid. Theod. Her. i. 24.
Valentinus denied that our Lord was born of the substance of Mary; vid. St. Cyril,
Lect. iv. 9.
Paul of Samosata and Arius both denied His Godhead.
5 amaéas.
* ('It is clear that truth does not mean ' objectively the gospel,' for that is designated later, ver. 17, by pja Geo0 (' the word of God'), but 'subjectively,' truth as an inward property, i.e. the 'harmony of maar with the objective truth given in the gospel.'""
— Meyer. ae ag .
HoMILy XXIII.]
HOMILIES ON EPHESIANS.
charged to do.
For why did they eat the passover with their loins girded?
Art thou desirous to hear the ground of it? According to the historical fact, or according to its mystical sense,' shall I state it?
But I will state them both, and do ye retain it in mind, for I am not doing it without an object, merely that I may tell you the solution, but also that my words may become in you reality.
They had, we read, their loins girded, and their staff in their hands, and their upon thy journey.
And this implies two things, both that we must depart out of Egypt, and that, whilst we stay, we must stay henceforth as in a strange country ; "for our citizenship," saith he,
"is in Heaven"'
(Phil. iii. 20) ; and that all our life long we should ever be prepared, so that when we are called we may not put it off, but say, "' My heart is fixed." (Ps. cviii. 1.)
' Yes, but this Paul indeed could say, who knew nothing against himself; but I, who require a long time for repentance, I cannot say it."
Yet that to be girded is the part of a waking soul, hearken to what God says to that righteous man,
"Gird up now thy loins like a man, for I will demand of thee, and declare thou unto Me."
(Job xxxviil. 3.) This He says also to all the prophets, and this He says again to Moses, to be girded.
And He Himself also appears to Ezekiely:( Hzekivix:
(11, Sept.) igirded-a) Nay more, and the Angels, too, appear to us girded shoes on their feet, and thus they ate the Passover.
Awful and terrible mysteries, and of vast depth ; and if so terrible in the type, how much more in the reality? They come forth out of Egypt, they eat the Passover.
Attend.
'Our Passover hath been sacrificed, even Christ," it is said.
Wherefore did they have their loins girded?
Their guise is that of wayfarers ; for their having shoes, and staves in their hands, and their eating standing, declares nothing else than this.
Will ye hear the history first, or the mystery?" Better the history first.
What then is the design of the history?
The Jews were continually forgetting God's benefits to them.
Accordingly then, God tied the sense of these, His benefits, not only to the time, but also to the very habit of them that were to eat.
For this is why they were to eat girded and sandalled, that when they were asked the reason, they might say, ""we were ready for our journey, we were just about to go forth out of Egypt to the land of promise and we were ready for our exodus."
This then is the historical type.
But the reality is this; we too eat a Passover, even Christ; "for," saith he, "our Passover hath been sacrificed, even Christ."
(1 Cor. v. 7.) What then?
We too ought to eatit, both sandalled and girded.
And why?
That we too may be ready for our Exodus, for our departure hence.
(Rev. xv. 6), as being soldiers.
From our being girded about, it comes that we also stand bravely as from our standing our being girded comes.
For we also are going to depart, and many are the difficulties that intervene.
When we have crossed this plain, straightway the devil is upon us, doing everything, contriving every artifice, to the end that those who have been saved out of Egypt, those who have passed the Red
Sea, those who are delivered at once from the evil demons, and from unnumbered plagues, may be taken and destroyed by him.
But, if we be vigilant, we too have a pillar of fire, the grace of the Spirit.
The same both enlightens and overshadows us.
We have manna; yea rather not manna, but far more than manna.
Spiritual drink we have, not water, that springs forth from the Rock.
So have we too our encampment (Rev. xx. 9), and we dwell in the desert even now ; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness.
Why was that desert so terrible?
Was it not because it had scorpions in it, and adders? (Deut. viii. 15.) "A land," it is said,
"'which none passed through." (Jer. ii. 6.) Yet is not that wilderness, no, it is not so barren of fruits, as is this human nature.
At this instant, how many scorpions, how many asps are in this wilderness, how many serpents, how many
"'offsprings of vipers" (Matt. iil. 7) are these through whom we at this instant pass!
Yet let us not be afraid; for the leader of this our Exodus is not Moses, but Jesus.
Mora.
Let not any one of them that eat this Passover look towards Egypt, but towards Heaven, towards "Jerusalem that is above."
(Gal. iv. 26.) On this account thou eatest with thy loins girded, on this account thou eatest with shoes on thy feet, that thou mayest know, that from the moment thou first beginnest to eat the Passover, thou oughtest to set out, and to be
1 The word avaywyn, when used of Scripture exposition, has various senses, but always implies an interpretation not literal, grammatical, or historical.
Sometimes it stands for a '' moral"? interpretation, i.e. one conveying a moral lesson; e.g. Chrys. 2
Psalm cxix. (120) init.; Basil. 2 Hsaz. v.§ 152.
Sometimes for an interpretation with reference simply to heavenly persons and things; vid. Mosheim, de Red. ante Const. p. 6443 i. 2.
Origen enumerates three senses of Scripture, literal, moral, and mystical, the last being either allegorical or anagogical; Clement four, literal, moral, mystical, and prophetical; but the more common division has been into literal, tropological, allegorical, and anagogical.
[Cassian, a pupil of Chrysostom, defines avaywyy:
Anagoge vero de spiritalthus mysterizs ad sublimiora quaedam et sacratiora coelorum secreta conscendens, '' leading up from spiritual mysteries to higher and more sacred secrets of heaven.'
See also Sophocles' Greek Lex. sub "voce." —G. A Dionys. Hierarch Cal..
How then is it that we shall not suffer the same things?
Let us not commit the same acts, and then shall we not suffer the same punishment.
'They murmured, they were ungrateful; let us therefore not cherish these passions.
How was it that they fell all of them?
2 avaywynv.
WORKSEOR
SI: CHRYSOSTOM.
[Homity XXIII. wilderness, it is said, "He that gathered much had nothing over, and he that gathered little had no lack."
(Ex. xvi. 18.) And we have this charge given us, "not to lay up treasure upon the earth."
(Matt. vi. 19.) But if we do lay up treasure, it is no longer the earthly worm that corrupts it, as was the case with the manna, but that which dwelleth eternally with fire.'
Let us then " subdue all things," that we furnish not food to this worm.
For "he," it is said, "who gathered much had nothing over."
For this too happens with ourselves also every day.
We all of us have but the same capacity of hunger to satisfy.
And that which is more than this, is but an addition of cares.
For what He intended in after-times to deliver, saying, " Sufficient unto the day is the evil thereof" (Matt. vi. 34), this had He thus been teaching even from the very beginning,' and not even thus did they receive it.
But as to us, let us not be insatiable, let us not be discontented, let us not be seeking out for splendid houses ; for we are on our pilgrimage, not at home ; so that if there be any that knows that the present life is a sort of journey, and expedition, and, as one might say, it is what they call an entrenched camp,' he will not be seeking for splendid buildings.
For who, tell me, be he ever so rich, would choose to build a splendid house in an encampment?
No one; he would be a laughing stock, he would be building for his enemies, and would the more effectually invite them on; and so then, if we be in our senses, neither shall we.
The present life is nothing else than a march and an encampment.
"They despised the pleasant land."
(Ps. cvi.
24.) 'How 'despised' it? Surely they prized it highly."
By becoming indolent and cowardly, and not choosing to undergo any labors to" obtain itu" oLeth not wus > then. despise'
Heaven!
This is what is meant by '" despising."
Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff (Num. xiil. 23), but the "earnest of the Spirit'? (2 Cor. 1. 22),
"the citizenship which is in Heaven" (Phil. iu.
20), which Paul and the whole company of the Apostles, those marvelous husbandmen, have taught us.
It is not Caleb the son of Jephunneh, nor Jesus the son of Nun, that hath brought these fruits; but Jesus the Son of "the Father of mercies" (2 Cor. i. 3), the Son of the Very
God, hath brought every virtue, hath brought down from Heaven all the fruits that are from thence, the songs of heaven hath He brought.
For the words which the Cherubim above say, these hath He charged us to say also, " Holy,
Holy, Holy."!
He hath brought to us the virtue of the Angels.
'' The Angels marry not, neither are given in marriage" (Matt. xxii. 30) ; this fair plant hath He planted here also.
They love not money, nor anything like it; and this too hath He sown amongst us.
They never die ; and this hath He freely given us also, for death is no longer death, but sleep.
For hearken to what He saith, "Our friend Lazarus is fallen asleep."
(John xi. 11.) Seest thou then the fruits of "' Jerusalem that is above"?
(Gal. iv. 26.) And what is indeed more stupendous than all is this, that our warfare is not decided, but all these things are given us before the attainment of the promise !
For they indeed toiled even after they had entered into the land of promise ; — rather, they toiled not, for had they chosen to obey God, they might have taken all the cities, without either arms or array.
Jericho, we know, they overturned, more after the fashion of dancers than of warriors.
We however have no warfare after we have entered into the land of promise, that is, into Heaven, but only so long as we are in the wilderness, that is, in the present life.
"For he that is entered into his rest hath himself also rested from his works as God did from Bis'?
(Heb Pivsa10.) oe! Dletiusnotethen ibe weary in well-doing, for in due season we shall reap, if we faint not."
(Gal. vi.g.) Seest thou how that just as He led them, so also He leads us?
In their case, touching the manna and the Wherefore, I beseech you, let us do all we can, so as to lay up no treasure here ; for if the thief should come, we must in a moment arise and depart.
'" Watch," saith He, "for ye know not at what hour the thief cometh"' (Matt. xxiv.
42, 43), thus naming death. O then, before he cometh, let us send away everything before us to our native country ; but here let us be " well girded," that we may be enabled to overcome our enemies, whom God grant that we may overcome, through the grace and lovingkindness of our Lord Jesus Christ, with Whom together with the Holy Ghost, be unto the Father
| | | .
' j ;| TReN, glory, strength, honor forever and ever.
2 [The text in this passage is very corrupt. ihree MSS. have oUKETL TKWANE O aigOnTos AVmaiveTar .
. GAAA O THs SiKatoavrys.
But, as Field says, 0 oxwAn€ tis Stxaroavvys ('the worm of righteousness'') seems "' absurdisstmum."
'Three other MSS. give the reading which we have adopted:
'' No longer the earthly worm, &c., '' but that which dwelleth eternally with fire," add' 0 tw mvp ovvdtawwvigwyv nuas Avuaiverar.
Field, in his text, follows a single MS., and emends even that. —G.
A.] 3 avwiev.
4 dwoodtov, fossatum.
1 [For the use of these words in the church service, see Bingham, Antiquities, xv. 3, 10, and Hom. III. on Ephesians. —G. A.]
HomMILy XXIV.]
HOMILIES ON EPHESIANS.
ROU
UO COG PAG
vl. 14-17.
EPHESIANS
he shows us that this conflict with the evil spirits we must needs have: for the gospel is "the gospel of peace''; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God.
Fear not therefore, beloved; it is a "gospel," that is, a word of good news ; already
"Stand therefore, having girded your loins with truth, and having on the breastplate of righteousness; and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God."
"'HavinG girded your loins," saith he, " with truth."
What can be the meaning of this?
I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running. is the victory won.
"Withal taking up the shield of faith."
By " faith" in this place, he means, not knowledge, (for that he never would have ranged last, ) but that gift by which miracles are wrought.®
And with reason does he term this " 'faith' a shield''; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith ; for all things yield to it.
"And having on," he continues, "the breastplate of righteousness."'
As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue.1
Such a life no one shall ever be able to overthrow ; it is true, many wound him, but no one cuts through him, no, not the devil himself.
It is as though one were to say, " having righteous deeds fixed in the breast"; of these it is that Christ saith, '' Blessed are they that hunger and thirst after righteousness ; for they shall be filled."
(Matt. v. 6.) Thus is he firm and strong like a breastplate.
Such a man will never be put out of temper.
""Wherewith ye shall be able," saith he, "to quench all the fiery darts of the evil one."
For this shield nothing shall be able to resist ; for hearken to what Christ saith to His disciples,
"Tf ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove." (Matt. xvii. 20.) But how are we to have this faith?
When we have rightly performed all those duties.
"By the darts of the evil one,'' he means, both temptations, and vile desires ; and " fiery," he says, for such is the character of these desires.
Yet if faith can command the evil spirits, much more can it also the passions of the soul.
"« And having shod your feet with the preparation of the gospel of peace."
It is more uncertain in what sense this was said.
What then is its meaning?
'They are noble greaves, doubtless, with which he invests us.
Either then he means this, that we should be prepared for the gospel, and should make use of our feet for this, and should prepare and make ready its way before it;* or if not this, at least that we 'ourselves should be prepared for our departure.
"The preparation," then, " of the gospel of peace," is nothing else than a most virtuous life ; according to what the Prophet saith.
"Thou wilt prepare their heart, thou wilt cause thine ear to heare*= (bs. x17.) »* Of'the gospel," he' says, "of peace," and with reason; for inasmuch as he had made mention of warfare and fighting,
"And take the helmet," he continues, " of salvation," that is, of your salvation.
For he is casing them in armor.
" And the sword of the Spirit, which is the word of God.'
He either means the Spirit, or else, "' the spiritual sword": for by this* all things are severed, by this all things are cleft asunder,. by this we cut off even the serpent's head.
Ver. 18, 19, 20.
" With all prayer and supplication," saith he, "' praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints ; and on my behalf that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the gospel, for which 13), inasmuch as, justified by faith, we are dead to sin and live in newness of life (Rom. vi. 4). As previously the ' intellectual ' rectitude of the Christian was denoted by aA7Oeva, so here his ' moral' rectitude by duxatoovvy."
— Meyer. —G. A.] 2 [This means 'readiness,' the ready mind; not, however, for the proclamation of the gospel, as Chrysostom and others, — since in fact Paul is addressing fellow-Christians, and not fellow-teachers, — but the readiness for the conflict in question which the gospel bestows.
And it is the gospel of peace, for the gospel proclaims peace (Rom. v.1; Phil. i. 20), and thereby produces consecration of courageous ' readiness' for the conflict (Rom. viii. 31, 38, 39).'"'
— Meyer.
—(,, 3 [This interpretation does not suit the context.
'' Faith is here saving faith, bringing assurance of forgiveness and future blessedness." — Meyer. —G.
4 [It simply means the sword which "is furnished by the Holy Spirit," and this sword, as the apostle himself declares, is the word of God, the gospel, which the Holy Spirit brings vividly % the consciousness of the Christian. — Meyer and Ellicott. —G. A.
WORKS
'OF STY CHRYSOSTOM.
[HomILy XXIV.
This language he employs, not without a purpose, but in consequence of what he had been saying previously; "having girded your loins, having on the breastplate," &c., which are a token of a constant and unceasing advance ; for hear what the Prophet saith, " Let it be unto-him as the raiment wherewith he covereth himself, and for the girdle wherewith he is girded continually'"' (Ps. cix. 19) ; and the Prophet Isaiah again saith, that God hath " put on righteousness as a breastplate" (Isa. lix. 17) ; by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare.
" For it is said the righteous are bold as alion.'"'
(Prov. xxviii. 1.) For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy.
And again Isaiah saith, " How beautiful are the feet of him that bringeth good tidings."
(Isa. lii. 7.) Who would not run, who would not serve in such a cause ; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God hath wrought all?
I am an ambassador in chains, that in it I may speak boldly, as I 'ought to speak. 4
As the word of God has power to do all things, so also has he who has the spiritual gift.
" For the word of God," saith he, "is living, and active and sharper than any two-edged sword."
(Heb. iv. 12.) Now mark the wisdom of this blessed Apostle.
He hath armed them with all security.
What then is necessary after that?
To call upon the King, that He may stretch forth His hand.
" With all prayer, and supplication, praying at all seasons in the Spirit" ; for it is possible "to pray" not "in the Spirit," when one " uses vain repetitions" (Matt. vi. 7) ;
"and watching thereunto," he adds, that is, keeping sober ; for such ought the armed warrior, he that stands at the King's side, to be; wakeful and temperate : — " in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me in opening my mouth."
What sayest thou, blessed Paul?
Hast thou, then, need of thy disciples?
And well does he say, "in opening my mouth."
He did not then study what he used to say, but according to what Christ said, " When they deliver you up, be not anxious how or what ye shall speak : for it shall be given you in that hour what ye shall speak" (Matt. x. 19) : so truly did he do everything by faith, everything by grace.
"With boldness," he proceeds, '' to make known the mystery of the Gospel"; that is, that I may answer for myself in its defense, as I ought.
And art thou bound in thy chain, and still needest the aid of others?
Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless " was prayer made earnestly for him." (Acts xii. 5.) "For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak"'; that is, that I may answer with confidence, with courage, with great prudence.
But what is thes" preparation of the Gospel" ??
Let us hearken to what John saith, " Make ye ready the way of the Lord, make His paths straight."
(Matt. iii. 3.) But again there is need also of another " preparation"' after baptism, so that we may do nothing unworthy of "peace.'"' And then, since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, '' Look, therefore, carefully how ye walk."
(Eph. v. 15.) On this account, he would say, let us exhibit a practice and example worthy of the Gospel; that is, make our life and conduct pure.
The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if ye again become enemies, there is no more
"preparation of peace." Be ready, be not backward to embrace this peace.
As ye were ready and disposed for peace and faith, so also continue.
The shield is that which first receives the assaults of the adversary, and preserves the armor uninjured.
So long then as faith be right and the life be right, the armor remains uninjured.
Ver. 21. " But that ye also! may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things."
As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord.
For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter.
'That ye may know my affairs," that is, may be informed of them.
This manifests both the love which he entertained towards them, and their love towards him.
He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope.
Believe, saith he, in the good things to come, and none of this armor shall be injured.
In dangers, in toils, by holding out thy hope and thy faith to protect thee, thou wilt preserve thy armor uninjured.
"He that cometh to God Ver. 22.
"Whom I have sent unto you," saith he, " for this very purpose, that ye may know our state, and that he may comfort your hearts."
* ['* Ye also," as well as the Colossians (Col. iv. 8,9).
Meyer's Introd. sec. 2. he xat, on supposition of priority 'of Colossians, admits of an easy and natural explanation. — Ellicott. —G. A.]
? [After having treated this part of the chapter, our author now returns to it, and supplements what he has already said. — G. A.]
HOMILIES ON EPHESIANS.
HomMILy XXIV.] darts, quickly shall we receive also those saving thoughts that suffer not our governing principle?® to sustain any harm; for if these, the thoughts that are adverse to our salvation, are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will be generated within us, and will rest upon our governing principle, as a helmet does upon the head. must believe that He is, and that He is a rewarder of them that seek after Him." (Heb. xi. 6.) Faith is a shield ; but wherever there are quibbles, and reasonings, and scrutinizings, then is it no longer a shield, but it impedes us.
Let this our faith be such as shall cover and screen the whole frame.
Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body.
_ "Fiery? darts."
For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest ; many things does the devil dart in, to inflame our soul and bring us into uncertainty ; as, for example, when some persons say, "Is there then a resurrection?"
"Is there a judgment?"
"Is there a retribution?" " But is there faith?" the apostle would say, "thou shalt with it quench the darts of the devil.
Has any base lust assaulted thee?
Hold before thee thy faith in the good things to come, and it will not even show itself, yea, it will perish."
'All the darts"; not some quenched, and others not.
Hearken to what Paul saith, "
For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed to us-ward."
And not only this, but we shall take also "' the sword of the Spirit," and thus not only ward off his missiles, but smite the devil himself.
Fora soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and " brought into captivity his devices"
(2 Cor. x. 5); he will cut off and behead the serpent.
Which is the word of God."
By the "word of God" in this place, he means on the one hand the ordinance of God, or the word of command ; or on the other that it is in the Name of Christ.
For if we keep his commandments, by these we shall kill and slay the dragon himself, "the crooked serpent." (Isa. xxvil. 1.) And as he said, " Ye shall be able to quench the fiery darts of the evil one"' ; that he might not puff them up, he shows them, that above all things they stand in need of God; for what does he say?
(Rom. vili. 18.) Seest thou how many darts the righteous quenched in those days? Seemeth it not to thee to be "fiery darts,' when the patriarch burned with inward fire, as he was offering up his son?
Yea, and other righteous men also have quenched "all his darts."
Whether then they be reasonings that assault us, let us hold out this; or whether they be base desires, let us use this; or whether again labors and distresses, upon this let us repose.
"With all prayer and supplication," he says, these things shall be done, and ye shall accomplish all by praying.
But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee.
"With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints."
Limit it not, I say, to certain times of the day, for, hear what he is saying ; approach at all times ; " pray," saith he, "without ceasing." (1 Thess. v. 17.)
Hast thou never heard of that widow, how by her importunity she prevailed ? (Luke xviii. 1-7.)
Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance?
(Luke xi. 5-8.) Hast thou not heard of the Syrophcenician woman (Mark vii.
Of all the other armor, this is the safeguard ; if we have not this, they will be quickly pierced through.
'Withal," saith he, "taking up the shield of faith."
What is the meaning of "'withal'"'?
It means both "in truth," and "in righteousness," and "in the preparation of the gospel"'; that is to say, all these have need of the aid of faith.
And therefore he adds further, "and take the helmet of salvation"; that is to say, finally by this shall ye be able to be in security.
To receive the helmet of salvation is to escape the 25-30), how by the constancy of her entreaty she called forth the Lord's compassion? These all of them gained their object by their importunity. peril.
For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet" to preserve us.
For if we quench his "Praying at all seasons,"
Spirit."' saith he, 'in the That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.
1 ['* The aim of this predicate is to present in strong colors the hostile and destructive character of the Satanic assaults; but more special explanations of its import are inappropriate."
— Meyer. — A.
"This salvation," says Ellicott, ''is not any ideal possession, as Meyer holds.
Salvation in Christ forms the subject of faith; in faith it is apprehended and becomes in a certain sense a present possession.'—G. A. j
Td HyEemorviKov.
2 [Faith is not the helmet.
Chrysostom's exegesis of the parts of the armor is not clear.
Salvation is the helmet; for rov cwrnpiov is a genitive of apposition.
Receive the helmet, which is salvation.
WORKSEOF
TSI: CHRYSOSTOM.
[HomILy XXIV. ee Be ra ne we Tem tee eS tire, my first-born, the son of my prayer." Truly here was a daughter of Abraham. He gave when it was demanded of him.
She offers even before it is demanded.
Therefore, is there need not only that we "pray without ceasing," but also, that we should do so "watching ;— and watching," saith he, "thereunto."
Whether he is here speaking of vigils ;1 or of the wakefulness of the soul, I admit both meanings.
Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said,
"Vea, Lord: for even the dogs eat of the crumbs which fall from their masters' table "
But observe even after this her deep reverence. "Only her lips moved, but her voice," it saith, "was not heard."
(1 Sam.i. 13.) And thus does he who wouid gain his request draw nigh unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness.
What, was not God able to grant, even without any prayer at all?
What, did He not know the woman's desire even before she asked?
And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward.
So that the delay is not the result of envy or of witchcraft, but of providential kindness.
When therefore ye hear the Scripture saying, that "the Lord had shut up her womb" (ver. 5, 6), and that, "her rival provoked her sore"
; consider that it is His intention to prove the woman's seriousness."
For, mark, she had a husband devoted to her, for he said (ver. 8), " Am I not better to thee than ten sons?''
'And her rival," it saith, " provoked her sore," that is, reproached her, insulted over her.
And yet did she never once retaliate, nor utter imprecation against her, nor say, "' Avenge me, for my rival reviles me."
The other had children, but this woman had her husband's love to make amends.
With this at least he even consoled her, saying, "Am not I better to thee than ten sons?"
(Matt. xv. 27), and desisted not until she obtained her request.
How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared
God, nor regarded man (Luke xviii. 1-7)? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. (Luke xi. 5-8.) This is to be watchful.
Wouldest thou understand what watchfulness in prayer is?
Go to Hannah, hearken to her very words, " Adonai Eloi Sabaoth." (1 Sam. 1.
11.) Nay, rather, hear what preceded those words ; "they all rose up," says the history,
"from the table" (1 Sam. i. 9), and she, forthwith, did not betake herself to sleep, nor to repose.
Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands.
Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not.
Let us be ashamed, us that are men, at the example of this woman ; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child.
'And she stood," it says, "before the Lord" (1 Sam. i. 10); and what are her words?
"Adonai, Lord, Eloi Sabaoth !'' and this is, being interpreted, "O Lord, the God of Hosts."'
Her tears went before her tongue ; by these she hoped to prevail with God to bend to her request.
Where tears are, there is always affliction also: where affliction is, there is great wisdom and _ heedfulness.
"Tf thou wilt indeed," she continues, "look on the affliction of thine handmaid, and wilt give unto thine handmaid a man child, then will I But let us look, again, at the deep wisdom of this woman.
"And Eli," it says, "thought she had been drunken."
(Ver. 13.) Yet observe what she says to him also, " Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto."
(Ver. 16.) Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but in self-defense.
Nothing renders the heart so wise as affliction; nothing is there so sweet as "godly mourning."
(2 Cor. vii. 10.) "Out of the abundance," saith she, 'of my complaint and my provocation have I spoken hitherto."
Her let us imitate, one and all.
Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives ; yes, for husbands, too, used oftentimes to contribute their part ; for hear what the Scripture saith, "And Isaac intreated the Lord for Rebekah his wife, because she was barren."
(Gen. xxv. 21.) For prayer is able to accomplish great things. give him unto the Lord all the days of his life."
(1 Sam. i. 11.) She said not, "for one year," or, '' for two," as we do ; — nor said she, " if thou wilt give me a child, I will give thee money"
; but, "I give back to Thee the very gift itself en1 wavvuxisas.
St. Chrysostom often speaks of vigils, which were Church Services extending past midnight into the morning; vid.
Hom. iz Esai. i. 1, iv. 1, etc.; vid. Bingham, Antigz. xiil. g, § 4.
2 pirogodiav.
HomMiLy XXIV.]
HOMILIES ON EPHESIANS.
"With all prayer and supplication," saith he, "for all the saints, and for me," placing himself last.
What doest thou, O blessed Paul, in thus placing thyself last?
Yea, saith he, " 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,"
And where art thou an ambassador?
"To mankind," saith he.
Oh! amazing lovingkindness of God!
He sent from Heaven in His own Name ambassadors for peace, and lo, men took them, and bound them, and reverenced not so much as the law of nations, that an ambassador never suffers any hurt.
' But, however, I am an ambassador in bonds.
The chain lies like a bridle upon me, restraining my boldness, but your prayer shall open my mouth" in order that I may speak all things I was sent to speak. that is, "through virtue."4
Because all sin is corruption.
And in the same way as we say a virgin is corrupted, so also do we speak of the soul.
Hence Paul says, " Lest by any means your minds should be corrupted."
(2 Cor. xi. 3.) And again elsewhere, he says, "In doctrine, showing uncorruptness."?
For what, tell me, is corruption of the body?
Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters.
The beauty of the soul is temperance, and righteousness ; the health of the soul is courage, and prudence ; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so. the coward and unmanly man is sick, and the foolish man is out of health.
Now that sins work corruption, is evident from this, that they render men base, and weak, and cause them to be sick and diseased.
Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression.
For the mere act is natural; and if in that consisted the "corruption," then were marriage corruption.
Hence is it not the act that is corruption, but the sin, for it dishonors and puts her to shame.
And again, what would be corruption in the case of a house?
Its dissolution.
And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one.
For hear what the Scripture saith, " All flesh had corrupted his way' (Gen. vi. 12) ; and again, "In intolerable corruption'? (Ex. xviii.
18); and again, "Men corrupted in mind."
(2 Tim. iii. 8.) Our body is corruptible, but our soul is incorruptible.
Oh then, let us not make that corruptible also.
This, the corruption of the body, was the work of former sin ;* but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dieth not."
. For never had that worm touched it, had it not found the soul corruptible.
The worm touches not adamant, and even if he touches it, he can do it no harm.
Oh then, corrupt not the soul; for that which is corrupted is full of foul stench ; for hearken to the Prophet who saith, "' My wounds stink and are corrupt
" But that ye also may know my affairs, how I do, Tychicus, the beloved brother, and faithful minister in the Lord, shall make known to you all things."
If " faithful," he will tell no falsehood, he will in everything speak the truth :—
"whom I have sent unto you for this very purpose, that ye might know our state, and that he may comfort your hearts.'"'
Amazing, transcendent affection ! " that it may not be in the power," he means, "of them that would, to affright you."
For it is probable that they were in tribulation ; for the expression, "may comfort your hearts," intimates as much ; that is, '" may not suffer you to sink under it."
Ver. 23. " Peace be to the brethren, and love with faith from God the Father, and the Lord
Jesus Christ."
He invokes upon them, " peace and love with faith."
He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith.
Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things tocome.
The " peace' which is towards God, and the "love.'"'
And if there be peace, there will also be love; if love, there will be peace also.
'' With faith,'' because without faith, love amounts to nothing; or rather love could not exist at all without it.
Ver. 24. "Grace be with all them that love our Lord Jesus Christ in uncorruptness."'
(Ps. xxxvill. 5.) because of my foolishness."
Why does he separate the two here, placing " peace" by itself, and " grace" by itself?
"In uncorruptness," he concludes.
What is this, "in uncorruptness''?
It either means, "in purity'; or else, "for the sake of those things which are incorruptible," as, for example, not in riches, nor in glory, but in those treasures which are incorruptible.
The "in" means, "through."
'Through uncorruptness,"
1 ['*éy here expresses the manner, and the expression means those ' who love our Lord in imperishableness,' i.e. ' so that their love does not pass away.'
Comp. Tit. iii. 15.'" — Meyer. —G. A. ] 2 [Tit. ii. 7, where af@opia is used, which, according to Meyer, does mean uncorruptedness, while ap@apoia in our passage means imperishableness. — G. A.
3 [hOopa catadbapyoy avuronovyte for Hebrew ata! byigy Rey.
Ver., '' Thou wilt surely wear away.'"?—G. A.
C eee 4 [Comp. Rom. v. 12:
" As through one man sin entered into the world, and death by sin; and so death passed unto all men."
WORKS OF ST. CHRYSOSTOM.
[Homity XXIV. then is there no longer season for repentance.
How many things did the rich man bewail then?
However, "this corruption" of the body 'shall put on incorruption"' (1 Cor. xv. 53), but the other of the soul, never; for where incorruption is, there is no' corruption.
Thus is it a corruption which is incorruptible, which hath no end, a deathless death; which would have been, had the body remained deathless.
Now if we shall depart into the next world having corruption, we have that corruption incorruptible and endless; for to be ever burning, and not burnt up, ever wasted by the worm, is corruption incorruptible ; like as was the case with (Luke xvi. 23.) And yet it availed him nothing.
How many things did they say who had neglected to feed Christ?
(Matt. xxv. 41.) Yet were they led away notwithstanding into the everlasting fire. ow many things had they then to say:
"that had wrought iniquity"
; 'Lord, did we not prophesy by Thy Name, and by Thy Name cast out devils?'"?
And yet notwithstanding, they were not owned.
All these things therefore will take place then ; but it will be of no avail, if they be not done now.
Let us fear then, lest ever we should have to say then, "Lord, when saw we Thee an hungered, and fed Thee not?"
(Matt. xxv. 44.) Let us feed Him now, not one day, nor two, nor three days.
"For let not mercy and truth," saith the Wise Man, "forsake thee."
(Prov. iii. 3.) He saith not "do it once, nor twice."
The Virgins, we know, had oil, but not enough to last out.
(Matt. xxv. 3, 8.) And thus we need much oil, and thus should we be "like a green olive tree in the house of God."
(Ps. lii. 8.) Let us reflect then how many burdens of sins each of us has about him, and let us make our acts of mercy counterbalance them; nay rather, far exceed them, that not only the sins may be quenched, but that the acts of righteousness may be also accounted unto us for righteousness.
For if the good deeds be not so many in number as to put aside the crimes laid against us, and out of the remainder to be counted unto us for righteousness,' then shall no one rescue us from that punishment, from which God grant that we may be all delivered, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, &c. the blessed Job.
He was corrupted, and died not, and that through a lengthened period, and "wasted continually, scraping the clods of dust from his sore.'"'* Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end ; for "' their worm," saith He, " dieth not."
Mora.
Let us take the alarm then, I entreat you, let us dread the words, that we meet not with the realities.
Covetousness is corruption, corruption more dangerous than any other, and leading on to idolatry.
Let us shun the corruption, let us choose the incorruption.
Hast thou in covetousness overreached and defrauded some one?
The fruits of thy covetousness perish, but the covetousness remains; a corruption which is the foundation of incorruptible corruption..
The enjoyment indeed passes away, but the sin remains imperishable.
A fearful evil is it for us not to strip ourselves of everything in this present world; a great calamity to depart into the next with loads of sins about us.
"For in Sheol,' it is said "' who shall give Thee thanks?"
(Ps. vi. 5.) There is the place of judgment ; 1 [Field's text has év8a yap ad@apaia, PO0pa éotiv, which seems a contradiction, whereas Savile's text, with four MSS., has ovx éoriv.
—G.
2 [Job vii. 5, Sept.: @vpetar dé pov 7d cHpa ev campia oxwAyKwv, THKw Sé BodAaKas yys ard ixwpos Evwv: '* My flesh is mingled with the filth of worms, and I pine away, scraping clods (or crusts) of earth from my sore" (discharge, matter, pus).
The Rev. Ver. has: '' My flesh is clothed with worms and clods of dust." -So nearly Zockler in Lange:
'' My flesh is clothed with worms and crusts of earth." —G. A.]
[Such passages as this in the Fathers are used by Romanists and Tractarians for establishing their views, and it is no wonder the Tractarians were zealous in giving the Fathers to the English in English. But, as Jacob says (#ccd. Polity of N. T., pp. 28 and 29), 'Our appeal is from the Nicene Fathers to the Apostles of Christ; from patristic literature to the New Testament; for it is not being near to the truth that makes men good and wise," but having the truth itself. —G. A.
THE HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
EPISTLES OF ST. PAUL THE APOSTLE
PHILIPPIANS, COLOSSIANS, AND THESSALONIANS.
The Oxford Translation Revised, with Additional Notes, by
REV. JOHN A. BROADUS, D.D.,
PRESIDENT OF THE SOUTHERN BAPTIST THEQLOGICAL
SEMINARY, LOUISVILLE, KY.
"Sf }
Pi Gries il @O@ah hh ba OxMBORD 7b D-| THE present Volume completes the commentaries of St. Chrysostom on the shorter Epistles of St. Paul.
It consists entirely of Homilies delivered at Constantinople, and one may perhaps remark some indications of a more matured and severe character than in earlier works.
He refers several times to his responsibility as presiding in the Church, and sometimes threatens discipline as in that capacity, and from this it is that the date of the Homilies is chiefly to be gathered.
The end of Hom. ix. on the Philippians, is sufficient for those Homilies.
The close of Hom. iii. on Colossians, is still more express for them.
Hom. viii. on 1 Thessalonians, and Hom. iv. on 2 Thessalonians, are to the like purpose.
Hom. viii. on 1 Thessalonians, seems also to be that which is referred to in Hom. iii. on Ep. to Philemon, as it contains a promise to discuss at some future time the subject there taken up.
Phil. ii. 6, and Col. i. 15, &c. give rise to doctrinal discussions.
The readiness in argument, which they suppose in hearers, is greater than one would expect.
Hom. v. on Colossians goes farther into the system of typical interpretation than is usual with St. Chrysostom ; though the system is in fact acknowledged by him frequently, as in the passage on marriage, which closes the Homilies on the Colossians, and which, though scarcely admissible in moderm taste, is one of great value, and of a saintly purity.
The close of Hom. iv. on Colossians is most instructive with regard to the use of the Historical Books of the Old Testament, and Hom. ix. points out one great use of the Psalms, for moral impression, and at the same time draws the necessary distinction between that and the higher aim of Hymns.
In these Homilies he is particularly severe on luxury and display, by his attacks on which he is known to have incurred the displeasure of the Empress Eudoxia, and much _ persecution from her.
A passage on the Holy Sacraments at the end of Hom. vi. on Colossians, one on Prayers for the departed in Hom. iii. on Philippians, and one in which he urges persons at enmity to immediate reconciliation, Hom. vi. on 1 Thessalonians, as well as that in Hom. ii. in Colossians, on unworthiness of Ministers, and several hints that occur about the order of Divine service, are well worthy of remark.
Savile's text, with some comparison of others, was used for the Homilies on the Philippians, and that of the new Paris Edition, with Savile always at hand, for the rest.
Collations of one MS. in British Museum (Burney 48 here marked B [called C by Field]) were also in hand, but those of MSS. at Venice and Florence came too late for part of the work.
The want of them is not however very material.
The Bodleian MS. referred to, as well as the Catena published by Dr. Cramer, contain only extracts.
It is hoped that the Homilies on 2 Cor. will have the benefit of a well-adjusted text before the Translation is published, as they are preparing for publication by Mr. Field, whom the Editor has to thank for infor-
PREFACE. mation on some particulars, as well as for the benefit of having his accurate edition of the Homilies on St. Matthew to refer to.
For the Translation of the Homilies on the Philippians, the Editors are indebted to the Rev. W. C. Corron, M.A. of Ch. Ch. Chaplain to the Bishop of New Zealand ; for that of the Homilies on the Colossians, to the Rev. J. AsHworTH, M.A. Fellow of Brasenose
College; and for the rest of the volume, to the Rev. James TWEED, M.A. of Corpus Christi
College, Cambridge, the Translator of the Homilies on the Pastoral Epistles of St. Paul.
The Index to the two former is by the Rev. F. Bowes, M.A. of Exeter College, and to the latter by the Editor, which is noticed in order that the reader may find the less difficulty from any difference in the heads under which similar matter may be placed, as the two were made simultaneously to save time.
A few points on which the Editor was not informed until the sheets were printed are noticed in the Addenda and Corrigenda.
[In the Amer. ed. these are inserted in their proper places.
For the text followed in Amer. ed., see Preface at the beginning of the volume. | Gove