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   Title: NPNF1-13. Saint Chrysostom: Homilies on Galatians, Ephesians,
   Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
   Creator(s): Chrysostom, St.
   Schaff, Philip (1819-1893) (Editor)
   Print Basis: Edinburgh: T&T Clark
   Rights: Public Domain
   CCEL Subjects: All; Early Church; Sermons; Proofed
   LC Call no: BR1705
   LC Subjects:

   Christianity

   Biography
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   A SELECT LIBRARY

   OF THE

   NICENE AND

   POST-NICENE FATHERS

   OF

   THE CHRISTIAN CHURCH.

   EDITED BY

   PHILIP SCHAFF, D.D., LL.D.,

   PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW
   YORK.

   IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND
   AMERICA.

   VOLUME XIII

   SAINT CHRYSOSTOM:

   HOMILIES ON GALATIANS, EPHESIANS, PHILIPPIANS, COLOSSIANS,
   THESSALONIANS, TIMOTHY, TITUS, AND PHILEMON.

   T&T CLARK

   EDINBURGH

   __________________________________________________

   WM. B. EERDMANS PUBLISHING COMPANY

   GRAND RAPIDS, MICHIGAN
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   St. Chrysostom as a Homilist.

   By the American Editor of the Homilies on Philippians, Colossians, and
   Thessalonians.

   ------------------------

   These Homilies are often less complete in exposition than those on
   earlier books of the New Testament, and in literary excellence will not
   compare with the Homilies on the Statues, and many other discourses
   given at Antioch. But to the student of preaching, they are quite as
   instructive, if not really more so. Here at Constantinople the great
   preacher was burdened with administrative details, and harassed by
   Court intrigues, so that his sermons were often given with far less
   than his earlier careful preparation, and seem to have been generally
   left afterwards to the mercy of shorthand reporters, and of editors who
   sent them forth when he was in banishment or in the grave. Any minister
   who has winced to see an unwritten sermon or other address of his own
   in the morning paper, with the accumulated and interlaced mistakes of
   reporter, compositor, and proof-corrector, can sympathize with the
   situation. But in fact the preacher thus appears in undress, and his
   methods may be in some respects the subject of a more profitable
   inspection. You see the sermon in about as imperfect, and sometimes
   distorted, a condition as it is seen in the actual delivery by many of
   the congregation. You see the frequent questions, the abrupt turns of
   phrase, the multiplied repetitions, by which a skilled and sympathetic
   preacher, keenly watching his audience, strives to retain attention and
   to insure a more general comprehension. You are drawn near to him, and
   almost stand by his side.

   John of the Golden Mouth is, upon the whole, our very best
   example,--most richly instructive and fruitfully inspiring,--in respect
   of expository preaching, which is of late beginning to be more highly
   valued and more frequently attempted in our country than ever before.
   We have many good models in Scotland, some in England, and a few at
   home. Nor should the student ever forget Luther, or fail to profit by
   the peculiar methods of some recent Germans; but one who is reasonably
   endowed with historical sympathy can learn most from Chrysostom. The
   study of an ancient preacher is in this respect like the study of the
   Greek and Latin classics, that it demands sympathy with ideas and
   persons far away from ourselves, thus broadening the intellect,
   invigorating the imagination, and deepening in us a true feeling for
   all that is human. One who is at first without interest in Chrysostom,
   perhaps even repelled by the extravagant expressions, the heaped-up
   imagery, the frequent bad taste (at least, according to our standards),
   of this eminently representative Asiatic Greek, is precisely the man
   that ought to read Chrysostom, if he wishes to educate himself in the
   broadest and highest sense. Study the great preacher till you can
   thoroughly appreciate and heartily enjoy him. This will be much aided,
   of course, by reading a biography, as that by Stephens, or the long
   article in Smith's Dictionary of Christian Biography, or the
   introductory biographical sketch in the ninth volume of this series.
   You very soon find that he is profoundly in earnest, and all alive.
   Christianity is with him a living reality. He dwells always in its
   presence and companionship. We may discern what seem to us grave errors
   of doctrinal opinion, but we feel the quickening pulses of genuine
   Christian love and zeal. And how fully he sympathizes with his hearers!
   He thoroughly knows them, ardently loves them, has a like temperament,
   shares not a little in the faults of his age and his race, as must
   always be the case with a truly inspiring orator or poet. Even when
   severely rebuking, when blazing with indignation, he never seems alien,
   never stands aloof, but throws himself among them, in a very transport
   of desire to check, and rescue, and save. Is there, indeed, any
   preacher, ancient or modern, who in these respects equals John
   Chrysostom?

   His homilies are not directly a model for us, as regards the
   construction of discourse. The early Christians disliked to hear, or
   make, a smoothly symmetrical and elegantly finished oration like those
   of the secular orators. They wished for familiar and free addresses,
   such as we call a prayer-meeting talk; and this was precisely the
   meaning of their words "homily" and "sermon." The preacher took up his
   passage of Scripture--usually somewhat extended--in a familiar way,
   sentence by sentence, with explanations and remarks, as he saw
   occasion; sometimes we find Chrysostom actually returning to go over
   the passage again, that it may suggest further remarks. At length, he
   would be apt to seize upon some topic of doctrine or practice which the
   text had directly or remotely suggested, and discuss that by way of
   conclusion, not infrequently wandering far off into the thoughts which
   one after another occurred. Now, modern taste requires much more system
   and symmetry in building a discourse. The Schoolmen taught their pupils
   to analyze and arrange, [1] and modern preaching has taken the
   corresponding form, for good and for ill. An expository sermon of
   to-day must be much more systematic in its explanations, and much more
   regular in its entire construction, than those of the ancient
   preachers. Admirable models in this direction are furnished in
   Scotland. But while conforming to modern taste as to structure, one may
   learn much, very much, from the preachers of the early centuries,
   especially from Chrysostom, in respect of freedom, versatility, and
   skill in practical application. The modern careful preparation and
   orderly arrangement, combined (mutatis mutandis) with the ancient
   freedom and directness, and reduced to harmony and vital symmetry by
   zealous practice, might constitute the best type of expository
   preaching.

   And it may be repeated that Chrysostom is not least helpful in these
   expository talks on the shorter epistles of Paul. Though often
   appearing fragmentary, they lay bare his habitual processes and reveal
   his most vigorous powers, and are not wanting in passages that burst
   into passion or shine in splendor.

   Their value is increased rather than lessened for thoughtful readers by
   the restoration of the true text. The Oxford translation of the
   Homilies on these Epistles was published (1843) before the appearance
   of the corresponding volume of Field's critical edition of the Greek
   text (1855). The translation was based, for Philippians, on the edition
   of Chrysostom's Works by the English scholar Savile (1612), with some
   comparison of the Benedictine edition by Montfaucon (1718), and the
   Paris or Second Benedictine edition (1834-1839); and for Colossians and
   Thessalonians, on the Paris edition, with comparison of Savile. There
   was also occasional use of some collations from one ms. for
   Philippians, and one or two more for Thessalonians. Field has pointed
   out that the Benedictine and the Paris, and other editions, including
   that of Migne (1863), really followed, with slight alteration, the text
   of Savile. But the earliest edition of Chrysostom's Homilies on the
   Epistles of Paul, published at Verona in 1529, presents a very
   different text; and Field's careful study of collations from four mss.
   for Philippians, six for Colossians, and five for Thessalonians,
   together with the Catena, satisfied him that the Verona edition had in
   general given the true text, and he has reproduced it, with such
   alterations as the mss. generally agreeing with it appeared, in his
   judgment, to require. The American editor was at first inclined to
   think that Field had been unduly influenced by the Catena, which would
   naturally abridge its extracts, particularly in drawing from an author
   so efflorescent and repetitious as Chrysostom, and which had often
   appeared to do so when he was studying it throughout the Gospel of
   Matthew. But after going through Philippians with the construction of a
   composite text, which was felt to be inconsistent and unsatisfactory,
   like that of the Oxford translator and that of Migne, the editor was
   not far advanced in Colossians before he saw clearly that the Verona
   text as rewrought by Field was, beyond question, generally correct and
   greatly to be preferred. Accordingly the whole of this portion,
   Philippians as well as the rest, has been conformed to Field's text,
   except in occasional passages, where Field's own mss. were thought to
   indicate otherwise, and these have been pointed out in the foot-notes
   if they possessed the least importance. The foot-notes also present
   some few specimens of the numerous enlargements and explanatory changes
   or transitional additions by which the altered text printed by Savile
   and his followers sought to piece out and smooth into literary
   propriety the rough, fragmentary, and sometimes obscure expressions of
   the true text. [2] It was only when nearly all this work had been done
   that the editor observed that some other portions of the Oxford
   translation were originally based on Field's text, which for those
   portions had appeared in time for the purpose. Thus his part of the
   work has in fact become assimilated to the American edition for
   Matthew, and for Acts and Romans.

   The translation of the Oxford edition shows general excellence, and
   frequent felicity of English expression. Besides the numerous cases of
   differences in text, the translation has been altered where the syntax
   seemed to be misunderstood, where the passion for variety of rendering
   (as often in the common or authorized English version of the Bible) had
   obscured the verbal connection of passages, &c. It is possible that the
   American editor, in his love for Chrysostom's freedom and
   downrightness, has sometimes gone to the opposite extreme from that of
   the translators in England, and become too baldly literal.

   The foot-notes in square brackets are from the editor. The others are
   from the Oxford translators, being retained except where they were
   superseded by the change of text or of translation, or for some other
   reason appeared to be no longer useful. Their references to other
   volumes of the Oxford edition have been conformed in the paging to the
   American edition for Matthew, Acts, and Romans, and the Statues;
   elsewhere the pages were simply omitted.--J.A.B.
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   [1] How this came about, the editor has sought to explain in his
   "Lectures on the History of Preaching" (New York, Armstrong), p. 103 f.

   [2] Persons interested in text-criticism may care to know that Field's
   volume for the Homilies on these Epistles, with a digest of various
   readings, would strikingly illustrate for them, in different material,
   the scientific principles and methods of Westcott and Hort. In the
   Homilies on Colossians they will find (out of six mss. collated for
   Field, viz., A B C D E H), a well-marked and singularly uniform group
   of three, viz., B C H, presenting the peculiarities of the altered
   text, adopted in many passages by Savile and followers, but in many
   others not adopted. The "internal evidence of groups," as described by
   Westcott and Hort in vol. ii., Schaff's Companion to the Bible, or
   Warfield's Textual Criticism, may be here applied with great ease and
   assured results. In Thessalonians (out of five mss., B C I K L) B and C
   are the same documents as before, but C here presents marked
   differences of text. B K, with or without one or two other mss., will
   be found very generally wrong, with the peculiarities of the altered
   text. C sometimes joins them, but oftener stands aloof, frequently
   uniting with I or L in giving the true text, and sometimes standing
   alone for the right. In Philippians (out of four mss., C E F G) C G
   will quite frequently give the altered text, but there is not such
   uniformity as in the Homilies on the other Epistles. It may be added
   that (as Field also remarks) the alterations throughout the Homilies on
   these Epistles show a marked family likeness, and doubtless came from
   the same early critical editor, who, however, altered much more freely
   in some Homilies (as on Philippians) than in others (as on 2 Thess.).
   The altered text sometimes places Chrysostom among the supporters of a
   "Syrian" reading of the New Testament, where his real text is not so,
   but the instances observed in these Homilies are not so numerous as to
   affect his general position. It is to be hoped that other mss. of
   Chrysostom will be collated, and more complete materials be at hand for
   future critics to settle details now remaining uncertain, and perhaps
   to throw light on the origin of the altered or Savilian text; but the
   superiority of the Verona type, as given by Field, is not at all likely
   to be ever again otherwise than clear and assured.
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   the COMMENTARY

   AND

   homilies of St. john Chrysostom

   archbishop of constantinople,

   on the

   EPISTLES OF ST. PAUL THE APOSTLE

   TO the

   GALATIANS AND EPHESIANS.

   The Oxford Translations Revised, with Additional Notes, by

   rev. GROSS ALEXANDER, d.d.,

   PROFESSOR OF NEW TESTAMENT GREEK IN VANDERBILT UNIVERSITY, NASHVILLE,
   TENN.
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   Preface.

   ------------------------

   St. Chrysostom's Commentary on the Epistle to the Galatians is
   continuous, according to chapter and verse, instead of being arranged
   in Homilies, with a moral or practical application at their close, as
   in his exposition of other Epistles. It was written in Antioch, as
   Montfaucon infers from a reference which the Author, makes upon Chap.
   i., ver. 16 (p. 20) to other of his writings, which certainly were
   written about the same time in that city. Vid. Hom. de Mutal. Nom.,
   Tom. III., p. 98, Ed. Ben. The year is uncertain, but seems not to have
   been earlier than a.d. 395.

   The Homilies on the Epistle to the Ephesians have been by some critics
   assigned to the Episcopate at Constantinople, in consequence of certain
   imperfections in their composition, which seemed to argue absence of
   the comparative leisure which he enjoyed at Antioch. There is a passage
   too in Homily XI., pp. 231, 232, which certainly is very apposite to
   the Author's circumstance in the court of Eudoxia. Yet there are strong
   reasons for deciding that they too were delivered at Antioch. St.
   Babylas and St. Julian, both saints at Antioch, are mentioned
   familiarly, the former in Homily IX., p. 205, the latter in Homily
   XXI., pp. 342, 343. Monastic establishments in mountains in the
   neighborhood are spoken of in Homily VI., p. 165, and XIII., p. 248;
   [3] and those near Antioch are famous in St. Chrysostom's history. A
   schism too is alluded to in Homily XI., p. 230, as existing in the
   community he was addressing, and that not about a question of doctrine;
   circumstances which are accurately fulfilled in the contemporary
   history of Antioch, and which are more or less noticed in the Homilies
   on 1 Corinthians, which were certainly delivered at Antioch. [4]

   Moreover, he makes mention of the prevalence of superstitions, Gentile
   and Jewish, among the people whom he was addressing, in Homily VI.,
   fin., p. 166, Homily XII., fin., p. 240, which is a frequent ground of
   complaint in his other writings against the Christians of Antioch: vid.
   in Gal. p. 15; in 1 Cor., Homily XII., §§ 13, 14; in Col., Homily
   VIII., fin.; Contr. Jud. I., pp. 386-388.

   Since Evagrius, the last Bishop of the Latin succession in the schism,
   died in a.d. 392, these Homilies must have been composed before that
   date.

   As to the Translations, the Editors have been favored with the former
   by a friend who conceals his name; and with the latter, by the Rev.
   William John Copeland, M.A., Fellow of Trinity College, Oxford.

   J.H. Newman
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   [3] Vid. also XXI., p. 338.

   [4] Vid. also Preface to Translation of Homilies on 1 Cor., p. xiii.
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   commentary [5] of St. John Chrysostom,

   archbishop of constantinople,

   on the

   epistle of St. paul the apostle

   to the

   galatians.

   ------------------------

   Chapter I.

   Verse 1-3

   "Paul, an Apostle, (not from men, neither through man, but through
   Jesus Christ and God the Father, who raised Him from the dead;) and all
   the brethren which are with me, unto the Churches of Galatia: Grace to
   you and peace from God the Father, and our Lord Jesus Christ."

   The exordium [6] is full of a vehement and lofty spirit, and not the
   exordium only, but also, so to speak, the whole Epistle. For always to
   address one's disciples with mildness, even when they need severity is
   not the part of a teacher but it would be the part of a corrupter and
   enemy. Wherefore our Lord too, though He generally spoke gently to His
   disciples, here and there uses sterner language, and at one time
   pronounces a blessing, at another a rebuke. Thus, having said to Peter,
   "Blessed art thou, Simon Barjona," (Matt. xvi. 17.) and having promised
   to lay the foundation of the Church upon his confession, shortly
   afterwards He says, "Get thee behind Me, Satan: thou art a stumbling
   block unto Me." (Matt. xvi. 23.) Again, on another occasion, "Are ye
   also even yet without understanding?" (Matt. xv. 16.) And what awe He
   inspired them with appears from John's saying, that, when they beheld
   Him conversing with the Samaritan woman, though they reminded Him to
   take food, no one ventured to say, "What seekest Thou, or why speakest
   thou with her?" (John iv. 27.) Thus taught, and walking in the steps of
   his Master, Paul hath varied his discourse according to the need of his
   disciples, at one time using knife and cautery, at another, applying
   mild remedies. To the Corinthians he says, "What will ye? shall I come
   unto you with a rod, or in love, and in a spirit of meekness?" (1 Cor.
   vi. 21.) but to the Galatians, "O foolish Galatians." (Gal. iii. 1.)
   And not once only, but a second time, also he has employed this
   reproof, and towards the conclusion he says with a reproachful allusion
   to them, "Let no man trouble me;" (Gal. vi. 17.) but he soothes them
   again with the words, "My little children, of whom I am again in
   travail:" (Gal. iv. 19.) and so in many other instances.

   Now that this Epistle breathes an indignant spirit, is obvious to every
   one even on the first perusal; but I must explain the cause of his
   anger against the disciples. Slight and unimportant it could not be, or
   he would not have used such vehemence. For to be exasperated by common
   matters is the part of the little-minded, morose, and peevish; just as
   it is that of the more redolent and sluggish to lose heart in weighty
   ones. Such a one was not Paul. What then was the offence which roused
   him? it was grave and momentous, one which was estranging them all from
   Christ, as he himself says further on, "Behold, I Paul say unto you,
   that if ye receive circumcision, Christ will profit you nothing;" (Gal.
   v. 2.) and again, "Ye who would be justified by the Law, ye are fallen
   away from Grace." (Gal. v. 4.) What then is this? For it must be
   explained more clearly. Some of the Jews who believed, being held down
   by the preposessions of Judaism, and at the same time intoxicated by
   vain-glory, and desirous of obtaining for themselves the dignity of
   teachers, came to the Galatians, and taught them that the observance of
   circumcision, sabbaths, and new-moons, was necessary, and that Paul in
   abolishing these things was not to be borne. For, said they, Peter and
   James and John, the chiefs of the Apostles and the companions of
   Christ, forbade them not. Now in fact they did not forbid these things,
   but this was not by way of delivering positive doctrine, but in
   condescension to the weakness of the Jewish believers, which
   condescension Paul had no need of when preaching to the Gentiles; but
   when he was in Judæa, he employed it himself [7] also. But these
   deceivers, by withholding the causes both of Paul's condescension and
   that of his brethren, misled the simpler ones, saying that he was not
   to be tolerated, for he appeared but yesterday, while Peter and his
   colleagues were from the first,--that he was a disciple of the
   Apostles, but they of Christ,--that he was single, but they were many,
   and pillars of the Church. They accused him too of acting a part;
   saying, that this very man who forbids circumcision observes the rite
   elsewhere, and preaches one way to you and another way to others.

   Since Paul then saw the whole Galatian people in a state of excitement,
   a flame kindled against their Church, and the edifice shaken and
   tottering to its fall, filled with the mixed feelings of just anger and
   despondency, (which he has expressed in the words, "I could wish to be
   present with you now, and to change my voice,"--Gal. iv. 20.) he writes
   the Epistle as an answer to these charges. This is his aim from the
   very commencement, for the underminers of his reputation had said, The
   others were disciples of Christ but this man of the "Apostles."
   Wherefore he begins thus, "Paul, an Apostle not from men, neither
   through man." For, these deceivers, as I was saying before, had said
   that this man was the last of all the Apostles and was taught by them,
   for Peter, James, and John, were both first called, and held a primacy
   among the disciples, and had also received their doctrines from Christ
   Himself; and that it was therefore fitting to obey them rather than
   this man; and that they forbad not circumcision nor the observance of
   the Law. By this and similar language and by depreciating Paul, and
   exalting the honor of the other Apostles, though not spoken for the
   sake of praising them, but of deceiving the Galatians, they induced
   them to adhere unseasonably to the Law. Hence the propriety of his
   commencement. As they disparaged his doctrine, saying it came from men,
   while that of Peter came from Christ, he immediately addresses himself
   to this point, declaring himself an apostle "not from men, neither
   through man." It was Ananias who baptized him, but it was not he who
   delivered him from the way of error and initiated him into the faith;
   but Christ Himself sent from on high that wondrous voice, whereby He
   inclosed him in his net. For Peter and his brother, and John and his
   brother, He called when walking by the seaside, (Matt. iv. 18.) but
   Paul after His ascension into heaven. (Acts. ix. 3, 4.) And just as
   these did not require a second call, but straightway left their nets
   and all that they had, and followed Him, so this man at his first
   vocation pressed vigorously forward, waging, as soon as he was
   baptized, an implacable war with the Jews. In this respect he chiefly
   excelled the other Apostles, as he says, "I labored more abundantly
   than they all;" (1 Cor. xv. 10.) at present, however, he makes no such
   claim, but is content to be placed on a level with them. Indeed his
   great object was, not to establish any superiority for himself, but, to
   overthrow the foundation of their error. The not being "from men" has
   reference to all alike for the Gospel's root and origin is divine, but
   the not being "through man" is peculiar to the Apostles; for He called
   them not by men's agency, but by His own. [8]

   But why does he not speak of his vocation rather than his apostolate,
   and say, "Paul" called "not by man?" Because here lay the whole
   question; for they said that the office of a teacher had been committed
   to him by men, namely by the Apostles, whom therefore it behooved him
   to obey. But that it was not entrusted to him by men, Luke declares in
   the words, "As they ministered to the Lord, and fasted, the Holy Ghost
   said, Separate me Barnabas and Saul." (Acts xiii. 2.)

   From this passage it is manifest [9] that the power of the Son and
   Spirit is one, for being commissioned by the Spirit, he says that he
   was commissioned by Christ. This appears in another place, from his
   ascription of the things of God to the Spirit, in the words which he
   addresses to the elders at Miletus: "Take heed unto yourselves, and to
   all the flock, in the which the Holy Ghost hath made you bishops."
   (Acts xx. 28.) Yet in another Epistle he says, "And God hath set some
   in the Church, first Apostles, secondly prophets, thirdly teachers." (1
   Cor. xii. 28.) Thus he ascribes indifferently the things of the Spirit
   to God, and the things of God to the Spirit. Here too he stops the
   mouths of heretics, by the words "through Jesus Christ and God the
   Father;" for, inasmuch as they said this term "through" was applied to
   the Son as importing inferiority, see what he does. He ascribes it to
   the Father, thus teaching us not to prescribe laws to the ineffable
   Nature, nor define the degrees of Godhead which belong to the Father
   and Son. For to the words "through Jesus Christ" he has added, "and God
   the Father;" for if at the mention of the Father alone he had
   introduced the phrase "through whom," they might have argued
   sophistically that it was peculiarly applicable to the Father, in that
   the acts of the Son were to be referred to Him. But he leaves no
   opening for this cavil, by mentioning at once both the Son and the
   Father, and making his language apply to both. This he does, not as
   referring the acts of the Son to the Father, but to show that the
   expression implies no distinction of Essence. [10] Further, what can
   now be said by those, who have gathered a notion of inferiority from
   the Baptismal formula,--from our being baptized into the name of the
   Father, Son, and Holy Spirit? [11] For if the Son be inferior because
   He is named after the Father, what will they say seeing that, in the
   passage before us, the Apostle beginning from Christ proceeds to
   mention the Father?--but let us not even utter such a blasphemy, let us
   not swerve from the truth in our contention with them; rather let us
   preserve, even if they rave ten thousand times, the due measures of
   reverence. Since then it would be the height of madness and impiety to
   argue that the Son was greater than the Father because Christ was first
   named, so we dare not hold that the Son is inferior to the Father,
   because He is placed after Him in the Baptismal formula.

   "Who raised Him from the dead."

   Wherefore is it, O Paul, that, wishing to bring these Judaizers to the
   faith, you introduce none of those great and illustrious topics which
   occur in your Epistle to the Philippians, as, "Who, being in the form
   of God, counted it not a prize to be on an equality with God," (Philip.
   ii. 6.) or which you afterwards declared in that to the Hebrews, "the
   effulgence of his glory, and the very image of His substance;" (Heb. i.
   3.) or again, what in the opening of his Gospel the son of thunder
   sounded forth, "In the beginning was the Word, and the Word was with
   God, and the Word was God;" (John i. 1..) or what Jesus Himself
   oftentimes declared to the Jews, "that His power and authority was
   equal to the Father's?" (John v. 19, 27, &c.) Do you omit all these,
   and make mention of the economy of His Incarnation only, bringing
   forward His cross and dying? "Yes," would Paul answer. For had this
   discourse been addressed to those who had unworthy conceptions of
   Christ, it would have been well to mention those things; but, inasmuch
   as the disturbance comes from persons who fear to incur punishment
   should they abandon the Law, he therefore mentions that whereby all
   need of the Law is excluded, I mean the benefit conferred on all
   through the Cross and the Resurrection. To have said that "in the
   beginning was the Word," and that "He was in the form of God, and made
   Himself equal with God," and the like, would have declared the divinity
   of the Word, but would have contributed nothing to the matter in hand.
   Whereas it was highly pertinent thereto to add, "Who raised Him from
   the dead," for our chiefest benefit was thus brought to remembrance,
   and men in general are less interested by discourses concerning the
   majesty of God, than by those which set forth the benefits which come
   to mankind. Wherefore, omitting the former topic, he discourses of the
   benefits which had been conferred on us.

   But here the heretics insultingly exclaim, "Lo, the Father raises the
   Son!" For when once infected, they are wilfully deaf to all sublimer
   doctrines; and taking by itself and insisting on what is of a less
   exalted nature, and expressed in less exalted terms, either on account
   of the Son's humanity, or in honor of the Father, or for some other
   temporary purpose, they outrage, I will not say the Scripture, but
   themselves. I would fain ask such persons, why they say this? do they
   hope to prove the Son weak and powerless to raise one body? Nay,
   verily, faith in Him enabled the very shadows of those who believed in
   Him to effect the resurrection of the dead. (Acts. v. 15.) Then
   believers in Him, though mortal, yet by the very shadows of their
   earthly bodies, and by the garments which had touched these bodies,
   could raise the dead, but He could not raise Himself? Is not this
   manifest madness, a great stretch of folly? Hast thou not heard His
   saying, "Destroy this Temple, and in three days I will raise it up?"
   (John ii. 19.) and again, "I have power to lay down my life, and I have
   power to take it again?" (John x. 18.) Wherefore then is the Father
   said to have raised Him up, as also to have done other things which the
   Son Himself did? It is in honor of the Father, and in compassion to the
   weakness of the hearers.

   "And all the brethren which are with me."

   Why is it that he has on no other occasion in sending an epistle added
   this phrase? For either he puts his own name only or that of two or
   three others, but here has mentioned the whole number and so has
   mentioned no one by name.

   On what account then does he this?

   They made the slanderous charge that he was singular in his preaching,
   and desired to introduce novelty in Christian teaching. Wishing
   therefore to remove their suspicion, and to show he had many to support
   him in his doctrine, he has associated with himself "the brethren," to
   show that what he wrote he wrote with their accord. [12]

   "Unto the Churches of Galatia."

   Thus it appears, that the flame of error had spread over not one or two
   cities merely, but the whole Galatian people. Consider too the grave
   indignation contained in the phrase, "unto the Churches of Galatia:" he
   does not say, "to the beloved" or "to the sanctified," and this
   omission of all names of affection or respect, and this speaking of
   them as a society merely, without the addition "Churches of God," for
   it is simply "Churches of Galatia," is strongly expressive of deep
   concern and sorrow. Here at the outset, as well as elsewhere, he
   attacks their irregularities, and therefore gives them the name of
   "Churches," in order to shame them, and reduce them to unity. For
   persons split into many parties cannot properly claim this appellation,
   for the name of "Church" is a name of harmony and concord.

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

   This he always mentions as indispensible, and in this Epistle to the
   Galatians especially; for since they were in danger of falling from
   grace he prays that they may recover it again, and since they had come
   to be at war with God, he beseeches God to restore them to the same
   peace.

   "God the Father."

   Here again is a plain confutation of the heretics, who say that John in
   the opening of his Gospel, where he says "the Word was God," used the
   word Theos without the article, to imply an inferiority in the Son's
   Godhead; and that Paul, where he says that the Son was "in the form of
   God," did not mean the Father, because the word Theos is without the
   article. For what can they say here, where Paul says, apo Theou Patros,
   and not apo tou Theou? And it is in no indulgent mood towards them that
   he calls God, "Father," but by way of severe rebuke, and suggestion of
   the source whence they became sons, for the honor was vouchsafed to
   them not through the Law, but through the washing of regeneration. Thus
   everywhere, even in his exordium, he scatters traces of the goodness of
   God, and we may conceive him speaking thus: "O ye who were lately
   slaves, enemies and aliens, what right have ye suddenly acquired to
   call God your Father? it was not the Law which conferred upon you this
   relationship; why do ye therefore desert Him who brought you so near to
   God, and return to your tutor? [13]

   But the Name of the Son, as well as that of the Father, had been
   sufficient to declare to them these blessings. This will appear, if we
   consider the Name of the Lord Jesus Christ with attention; for it is
   said, "thou shalt call His Name Jesus; for it is He that shall save His
   people from their sins;" (Matt. i. 21.) and the appellation of "Christ"
   calls to mind the unction of the Spirit.

   Ver. 4. "Who gave himself for our sins." [14]

   Thus it appears, that the ministry which He undertook was free and
   uncompelled; that He was delivered up by Himself, not by another. Let
   not therefore the words of John, "that the Father gave His
   only-begotten Son" (John iii. 16.) for us, lead you to derogate from
   the dignity of the Only-begotten, or to infer therefrom that He is only
   human. For the Father is said to have given Him, not as implying that
   the Son's ministry was a servile one, but to teach us that it seemed
   good to the Father, as Paul too has shown in the immediate context:
   "according to the will of our God, and Father." He says not "by the
   command," but "according to the will," for inasmuch as there is an
   unity of will in the Father and the Son, that which the Son wills, the
   Father wills also.

   "For our sins," [15] says the Apostle; we had pierced ourselves with
   ten thousand evils, and had deserved the gravest punishment; and the
   Law not only did not deliver us, but it even condemned us, making sin
   more manifest, without the power to release us from it, or to stay the
   anger of God. But the Son of God made this impossibility possible for
   he remitted our sins, He restored us from enmity to the condition of
   friends, He freely bestowed on us numberless other blessings.

   Ver. 4. "That He might deliver us out of this present evil world."

   Another class of heretics [16] seize upon these words of Paul, and
   pervert his testimony to an accusation of the present life. Lo, say
   they, he has called this present world evil, and pray tell me what does
   "world" [age] aion mean but time measured by days and seasons? Is then
   the distinction of days and the course of the sun evil? no one would
   assert this even if he be carried away to the extreme of
   unreasonableness. "But" they say, "it is not the time,' but the present
   life,' which he hath called evil." Now the words themselves do not in
   fact say this; but the heretics do not rest in the words, and frame
   their charge from them, but propose to themselves a new mode of
   interpretation. At least therefore they must allow us to produce our
   interpretation, and the rather in that it is both pious and rational.
   We assert then that evil cannot be the cause of good, yet that the
   present life is productive of a thousand prizes and rewards. And so the
   blessed Paul himself extols it abundantly in the words, "But if to live
   in the flesh, if this is the fruit of my work, then what I shall choose
   I wont not;" (Philip. i. 22.) and then placing before himself the
   alternative of living upon earth, and departing and being with Christ,
   he decides for the former. But were this life evil, he would not have
   thus spoken of it, nor could any one, however strenuous his endeavor,
   draw it aside into the service of virtue. For no one would ever use
   evil for good, fornication for chastity, envy for benevolence. And so,
   when he says, that "the mind of the flesh is not subject to the law of
   God, neither indeed can it be," (Rom. viii. 7.) he means that vice, as
   such, cannot become virtue; and the expression, "evil world," must be
   understood to mean evil actions, and a depraved moral principle. Again,
   Christ came not to put us to death and deliver us from the present life
   in that sense, but to leave us in the world, and prepare us for a
   worthy participation of our heavenly abode. Wherefore He saith to the
   Father, "And these are in the world, and I come to Thee; I pray not
   that Thou shouldest take them from the world, but that Thou shouldest
   keep them from the evil," (John xvii. 11, 15.) i.e., from sin. Further,
   those who will not allow this, but insist that the present life is
   evil, should not blame those who destroy themselves; for as he who
   withdraws himself from evil is not blamed, but deemed worthy of a
   crown, so he who by a violent death, by hanging or otherwise, puts an
   end to his life, ought not to be condemned. Whereas God punishes such
   men more than murderers, and we all regard them with horror, and
   justly; for if it is base to destroy others, much more is it to destroy
   one's self. Moreover, if this life be evil, murderers would deserve a
   crown, as rescuing us from evil. Besides this, they are caught by their
   own words, for in that they place the sun in the first, and the moon in
   the second rank of their deities, and worship them as the givers of
   many goods, their statements are contradictory. For the use of these
   and the other heavenly bodies, is none other than to contribute to our
   present life, which they say is evil, by nourishing and giving light to
   the bodies of men and animals and bringing plants to maturity. How is
   it then that the constitution of this "evil life" is so ministered to
   by those, who according to you are gods? Gods indeed they are not, far
   from it, but works of God created for our use; nor is this world evil.
   And if you tell me of murderers, of adulterers, of tomb-robbers, these
   things have nothing to do with the present life, for these offences
   proceed not from that life which we live in the flesh, but from a
   depraved will. For, if they were necessarily connected with this life,
   as embraced in one lot with it, no man would be free or pure from them,
   for no man can escape the characteristic accidents of humanity, such
   as, to eat and drink, to sleep and grow, to hunger and thirst, to be
   born and die, and the like; no man can ever become superior to these,
   neither sinner nor just man, king nor peasant, We all are subject to
   the necessity of nature. And so if vice were an essential element of
   this life, no one could avoid it, any more than the things just
   mentioned. And let me not be told that good men are rare, for natural
   necessity is insuperable by all, so that as long as one virtuous man
   shall be found, my argument will in no wise be invalidated. Miserable,
   wretched man! what is it thou sayest? Is this life evil, wherein we
   have learnt to know God, and meditate on things to come, and have
   become angels instead of men, and take part in the choirs of the
   heavenly powers? What other proof do we need of an evil and depraved
   mind?

   "Why then," they say, "does Paul call the present life evil?" In
   calling the present world [age] evil, he has accommodated himself to
   our usage, who are wont to say, "I have had a bad day," thereby
   complaining not of the time itself, but of actions or circumstances.
   And so Paul in complaining of evil principles of action has used these
   customary forms of speech; and he shows that Christ hath both delivered
   us from our offences, and secured us for the future. The first he has
   declared in the words, "Who gave Himself for our sins;" and by adding,
   "that He might deliver us out of this present evil world," he has
   pronounced our future safety. For neither of these did the Law avail,
   but grace was sufficient for both.

   Ver. 4. "According to the will of our God and Father." [17]

   Since they were terrified by their notion that by deserting that old
   Law and adhering to the new, they should disobey God, who gave the Law,
   he corrects their error, and says, that this seemed good to the Father
   also: and not simply "the Father," but "our Father," which he does in
   order to affect them by showing that Christ has made His Father our
   Father.

   Ver. 5. "To whom be the glory for ever and ever. Amen."

   This too is new and unusual, for we never find the word, "Amen" placed
   at the beginning of an Epistle, but a good way on; here, however he has
   it in his beginning, to show that what he had already said contained a
   sufficient charge against the Galatians, and that his argument was
   complete, for a manifest offence does not require an elaborate
   crimination. Having spoken of the Cross, and Resurrection, of
   redemption from sin and security for the future, of the purpose of the
   Father, and the will of the Son, of grace and peace and His whole gift,
   he concludes with an ascription of praise.

   Another reason for it is the exceeding astonishment into which he was
   thrown by the magnitude of the gift, the superabundance of the grace,
   the consideration who we were, and what God had wrought, and that at
   once and in a single moment of time. Unable to express this in words,
   he breaks out into a doxology, sending up for the whole world an
   eulogium, not indeed worthy of the subject, but such as was possible to
   him. Hence too he proceeds to use more vehement language; as if greatly
   kindled by a sense of the Divine benefits, for having said, "To whom be
   the glory for ever and ever, Amen," he commences with a more severe
   reproof.

   Ver. 6. "I marvel that ye are so quickly [18] removing from Him that
   called you in the grace of Christ, unto a different Gospel."

   Like the Jews who persecuted Christ, they imagined their observance of
   the Law was acceptable to the Father, and he therefore shows that in
   doing this they displeased not only Christ, but the Father also, for
   that they fell away thereby not from Christ only, but from the Father
   also. As the old covenant was given not by the Father only, but also by
   the Son, so the covenant of grace proceeded from the Father as well as
   the Son, and Their every act is common: "All things whatsoever the
   Father hath are Mine." (John xv. 16.) By saying that they had fallen
   off from the Father, he brings a twofold charge against them, of an
   apostasy, and of an immediate apostasy. The opposite extreme a late
   apostasy, is also blameworthy, but he who falls away at the first
   onset, and in the very skirmishing, displays an example of the most
   extreme cowardice, of which very thing he accuses them also saying:
   "How is this that your seducers need not even time for their designs,
   but the first approaches suffice for your overthrow and capture? And
   what excuse can ye have? If this is a crime among friends, and he who
   deserts old and useful associates is to be condemned, consider what
   punishment he is obnoxious to who revolts from God that called him." He
   says, "I marvel," not only by way of reproof, that after such bounty,
   such a remission of their sins, such overflowing kindness, they had
   deserted to the yoke of servitude, but also in order to show, that the
   opinion he had had of them was a favorable and exalted one. For, had he
   ranked them among ordinary and easily deceived persons, he would not
   have felt surprise. "But since you," he says, "are of the noble sort
   and have suffered, much, I do marvel." Surely this was enough to
   recover and lead them back to their first expressions. He alludes to it
   also in the middle of the Epistle, "Did ye suffer so many things in
   vain? if it be indeed in vain." (Gal. iii. 4.) "Ye are removing;" he
   says not, "ye are removed," that is, "I will not believe or suppose
   that your seduction is complete;" this is the language of one about to
   recover them, which further on he expresses yet more clearly in the
   words, "I have confidence to you-ward in the Lord that ye will be none
   otherwise minded." (Gal. v. 10.)

   "From Him that called you in the grace of Christ."

   The calling is from the Father, but the cause of it is the Son. He it
   is who hath brought about reconciliation and bestowed it as a gift, for
   we were not saved by works in righteousness: or I should rather say
   that these blessings proceed from Both; as He says, "Mine are Thine,
   and Thine are Mine." (John xvii. 10.) He says not "ye are removing from
   the Gospel" but "from God who called you," a more frightful expression,
   and more likely to affect them. Their seducers did not act abruptly but
   gradually, and while they removed them from the faith in fact, left
   names unchanged. It is the policy of Satan not to set his snares in
   open view; had they urged them to fall away from Christ, they would
   have been shunned as deceivers and corrupters, but suffering them so
   far to continue in the faith, and putting upon their error the name of
   the Gospel, without fear they undermined the building employing the
   terms which they used as a sort of curtain to conceal the destroyers
   themselves. As therefore they gave the name of Gospel to this their
   imposture, he contends against the very name, and boldly says, "unto a
   different Gospel,"--

   Ver. 7. "Which is not another Gospel."

   And justly, for there is not another. [19] Nevertheless the Marcionites
   [20] are misled by this phrase, as diseased persons are injured even by
   healthy food, for they have seized upon it, and exclaim, "So Paul
   himself has declared there is no other Gospel." For they do not allow
   all the Evangelists, but one only, and him mutilated and confused
   according to their pleasure. Their explanation of the words, "according
   to my Gospel and the preaching of Jesus Christ," (Rom. xvi. 25.) is
   sufficiently ridiculous; nevertheless, for the sake of those who are
   easily seduced, it is necessary to refute it. We assert, therefore,
   that, although a thousand Gospels were written, if the contents of all
   were the same, they would still be one, and their unity no wise
   infringed by the number of writers. So, on the other hand, if there
   were one writer only, but he were to contradict himself, the unity of
   the things written would be destroyed. For the oneness of a work
   depends not on the number of its authors, but on the agreement or
   contradictoriness of its contents. Whence it is clear that the four
   Gospels are one Gospel; for, as the four say the same thing, its
   oneness is preserved by the harmony of the contents, and not impaired
   by the difference of persons. And Paul is not now speaking of the
   number but of the discrepancy of the things spoken. With justice might
   they lay hold of this expression, if the Gospels of Matthew and Luke
   differed in the signification of their contents, and in their doctrinal
   accuracy; but as they are one and the same, let them cease being
   senseless and pretending to be ignorant of these things which are plain
   to the very children.

   Ver. 7. "Only there are some that trouble you, and would pervert the
   Gospel of Christ."

   That is to say, ye will not recognize another Gospel, so long as your
   mind is sane, so long as your vision remains healthy, and free from
   distorted and imaginary phantoms. For as the disordered eye mistakes
   the object presented to it, so does the mind when made turbid by the
   confusion of evil thoughts. Thus the madman confounds objects; but this
   insanity is more dangerous than a physical malady, for it works injury
   not in the regions of sense, but of the mind; it creates confusion not
   in the organ of bodily vision, but in the eye of the understanding.

   "And would [21] pervert the Gospel of Christ." They had, in fact, only
   introduced one or two commandments, circumcision and the observance of
   days, but he says that the Gospel was subverted, in order to show that
   a slight adulteration vitiates the whole. For as he who but partially
   pares away the image on a royal coin renders the whole spurious, so he
   who swerves ever so little from the pure faith, soon proceeds from this
   to graver errors, and becomes entirely corrupted. Where then are those
   who charge us with being contentious in separating from heretics, and
   say that there is no real difference between us except what arises from
   our ambition? Let them hear Paul's assertion, that those who had but
   slightly innovated, subverted the Gospel. Not to say that the Son of
   God is a created Being, is a small matter. Know you not that even under
   the elder covenant, a man who gathered sticks on the sabbath, and
   transgressed a single commandment, and that not a great one, was
   punished with death? (Num. xv. 32, 36.) and that Uzzah, who supported
   the Ark when on the point of being overturned, was struck suddenly
   dead, because he had intruded upon an office which did not pertain to
   him? (2 Sam. vi. 6, 7.) Wherefore if to transgress the sabbath, and to
   touch the falling Ark, drew down the wrath of God so signally as to
   deprive the offender of even a momentary respite, shall he who corrupts
   unutterably awful doctrines find excuse and pardon? Assuredly not. A
   want of zeal in small matters is the cause of all our calamities; and
   because slight errors escape fitting correction, greater ones creep in.
   As in the body, a neglect of wounds generates fever, mortification, and
   death; so in the soul, slight evils overlooked open the door to graver
   ones. It is accounted a trivial fault that one man should neglect
   fasting; that another, who is established in the pure faith,
   dissembling on account of circumstances, should surrender his bold
   profession of it, neither is this anything great or dreadful; that a
   third should be irritated, and threaten to depart from the true faith,
   is excused on the plea of passion and resentment. Thus a thousand
   similar errors are daily introduced into the Church, and we are become
   a laughing-stock to Jews and Greeks, seeing that the Church is divided
   into a thousand parties. But if a proper rebuke had at first been given
   to those who attempted slight perversions, and a deflection from the
   divine oracles, such a pestilence would not have been generated, nor
   such a storm have seized upon the Churches. You will now understand why
   Paul calls circumcision a subversion of the Gospel. There are many
   among us now, who fast on the same day as the Jews, and keep the
   sabbaths in the same manner; and we endure it nobly or rather ignobly
   and basely. And why do I speak of Jews seeing that many Gentile customs
   are observed by some among us; omens, auguries, presages, distinctions
   of days, a curious attention to the circumstances of their children's
   birth, and, as soon as they are born, tablets with impious inscriptions
   are placed upon their unhappy heads, thereby teaching them from the
   first to lay aside virtuous endeavors, and drawing part of them at
   least under the false domination of fate. [22] But if Christ in no way
   profits those that are circumcised, what shall faith hereafter avail to
   the salvation of those who have introduced such corruptions? Although
   circumcision was given by God, yet Paul used every effort to abolish
   it, because its unseasonable observance was injurious to the Gospel. If
   then he was so earnest against the undue maintenance of Jewish customs,
   what excuse can we have for not abrogating Gentile ones? Hence our
   affairs are now in confusion and trouble, hence have our learners being
   filled with pride, reversed the order of things throwing every thing
   into confusion, and their discipline having been neglected by us their
   governors, they spurn our reproof however gentle. And yet if their
   superiors were even more worthless and full of numberless evils, it
   would not be right for the disciple to disobey. It is said of the
   Jewish doctors, that as they sat in Moses' seat, their disciples were
   bound to obey them, though their works were so evil, that the Lord
   forbad His disciples to imitate them. What excuse therefore is there
   for those who insult and trample on men, rulers of the Church, and
   living, by the grace of God, holy lives? If it be unlawful for us to
   judge each other, much more is it to judge our teachers.

   Ver. 8, 9. "But though we, or an angel from heaven, should preach unto
   you any Gospel other than that which we preached unto you, let him be
   anathema."

   See the Apostle's wisdom; to obviate the objection that he was prompted
   by vainglory to applaud his own doctrine, he includes himself also in
   his anathema; and as they betook themselves to authority, that of James
   and John, he mentions angels also saying, "Tell me not of James and
   John; if one of the most exalted angels of heaven corrupt the Gospel,
   let him be anathema." The phrase "of heaven" is purposely added,
   because priests are also called angels. "For the priest's lips should
   keep knowledge, and they should seek the law at his mouth: for he is
   the messenger [angel] of the Lord of hosts." (Mal. ii. 7.) Lest
   therefore it should be thought that priests are here meant, by the term
   "angels," he points out the celestial intelligences by the addition,
   "from heaven." And he says not, if they preach a contrary Gospel, or
   subvert the whole of the true one, let them be anathema; but, if they
   even slightly vary, or incidentally disturb, my doctrine. "As we have
   said before, so say I now again." That his words might not seem to be
   spoken in anger, or with exaggeration, or with recklessness he now
   repeats them. [23] Sentiments may perhaps change, when an expression
   has been called forth by anger, but to repeat it a second time proves
   that it is spoken advisedly, and was previously approved by the
   judgment. When Abraham was requested to send Lazarus, he replied, "They
   have Moses and the Prophets; let them hear them: if they hear them not,
   neither will they be persuaded, if one rise from the dead." (Luke xvi.
   31.) And Christ introduces Abraham thus speaking, to show that He would
   have the Scriptures accounted more worthy of credence, even than one
   raised from the dead: Paul too, (and when I say Paul, I mean Christ,
   who directed his mind,) prefers them before an angel come down from
   heaven. And justly, for the angels, though mighty, are but servants and
   ministers, but the Scriptures were all written and sent, not by
   servants, but by God the Lord of all. He says, if "any man" preach
   another Gospel to you than that which we have preached,--not "if this
   or that man:" and herein appears his prudence, and care of giving
   offence, for what needed there still any mention of names, when he had
   used such extensive terms as to embrace all, both in heaven and earth?
   In that he anathemized evangelists and angels, he included every
   dignity, and his mention of himself included every intimacy and
   affinity. "Tell me not," he exclaims, "that my fellow-apostles and
   colleagues have so spoken; I spare not myself if I preach such
   doctrine." And he says this not as condemning the Apostles for swerving
   from the message they were commissioned to deliver; far from it, (for
   he says, whether we or they thus preach;) but to show, that in the
   discussion of truth the dignity of persons is not to be considered.

   Ver. 10. "For [24] am I now persuading men: or God?" or am I seeking to
   please men? if I were still pleasing men, I should not be a servant of
   Christ."

   Granting, says he, that I might deceive you by these doctrines, could I
   deceive God, who knows my yet unuttered thoughts, and to please whom is
   my unceasing endeavor? See here the Apostolical spirit, the Evangelical
   loftiness! So too he writes to the Corinthians, "For we are not again
   commending ourselves unto you, but speak as giving you occasion of
   glorying;" (2 Cor. v. 12.) and again, "But with me it is a very small
   thing that I should be judged of you, or of man's judgment." (1 Cor.
   iv. 3.) For since he is compelled to justify himself to his disciples,
   being their teacher, he submits to it; but he is grieved at it, not on
   account of chagrin, far from it, but on account of the instability of
   the minds of those led away and on account of not being fully trusted
   by them. Wherefore Paul now speaks, as it were, thus:--Is my account to
   be rendered to you? Shall I be judged by men? My account is to God, and
   all my acts are with a view to that inquisition, nor am I so miserably
   abandoned as to pervert my doctrine, seeing that I am to justify what I
   preach before the Lord of all.

   He thus expressed himself, as much with a view of withstanding their
   opinions, as in self-defence; for it becomes disciples to obey, not to
   judge, their master. But now, says he, that the order is reversed, and
   ye sit as judges, know that I am but little concerned to defend myself
   before you; all, I do for God's sake, and in order that I may answer to
   Him concerning my doctrine. He who wishes to persuade men, is led to
   act tortuously and insincerely, and to employ deceit and falsehood, in
   order to engage the assent of his hearers. But he who addresses himself
   to God, and desires to please Him, needs simplicity and purity of mind,
   for God cannot be deceived. Whence it is plain that I have thus written
   to you not from the love of rule, or to gain disciples, or to receive
   honor at your hands. My endeavor has been to please God, not man. Were
   it otherwise, I should still consort with the Jews, [25] still
   persecute the Church, I who have cast off my country altogether, my
   companions, my friends, my kindred, and all my reputation, and taken in
   exchange for these, persecution, enmity, strife, and daily-impending
   death, have given a signal proof that I speak not from love of human
   applause. This he says, being about to narrate his former life, and
   sudden conversion, and to demonstrate clearly that it was sincere. And
   that they might not be elevated by a notion that he did this by way of
   self-vindication to them, he premises, "For do I now persuade men?" He
   well knew how, on a fitting occasion, to correct his disciples, in a
   grave and lofty tone: assuredly he had other sources whence to
   demonstrate the truth of his preaching,--by signs and miracles, by
   dangers, by prisons, by daily deaths, by hunger and thirst, by
   nakedness, and the like. Now however that he is speaking not of false
   apostles, but of the true, who had shared these very perils, he employs
   another method. For when his discourse was pointed towards false
   apostles, he institutes a comparison by bringing forward his endurance
   of danger, saying, "Are they ministers of Christ? (I speak as one
   beside himself) I more; in labors more abundantly, in prisons more
   abundantly, in stripes above measure, in deaths oft." (2 Cor. xi. 23.)
   But now he speaks of his former manner of life and says,

   Ver. 11, 12. "For [26] I make known to you, brethren, as touching the
   Gospel which was preached by me that it is not after man. For neither
   did I receive it from man, nor was I taught it, but it came to me
   through revelation of Jesus Christ."

   You observe how sedulously he affirms that he was taught of Christ, who
   Himself, without human intervention, condescended to reveal to him all
   knowledge. And if he were asked for his proof that God Himself thus
   immediately revealed to him these ineffable mysteries, he would
   instance his former manner of life, arguing that his conversion would
   not have been so sudden, had it not been by Divine revelation. For when
   men have been vehement and eager on the contrary side, their
   conviction, if it is effected by human means, requires much time and
   ingenuity. It is clear therefore that he, whose conversion is sudden,
   and who has been sobered in the very height of his madness, must have
   been vouchsafed a Divine revelation and teaching, and so have at once
   arrived at complete sanity. On this account he is obliged to relate his
   former life, and to call the Galatians as witnesses of past events.
   That the Only-Begotten Son of God had Himself from heaven vouchsafed to
   call me, says he, you who were not present, could not know, but that I
   was a persecutor you do know. For my violence even reached your ears,
   and the distance between Palestine and Galatia is so great, that the
   report would not have extended thither, had not my acts exceeded all
   bounds and endurance. Wherefore he says,

   Ver. 13. "For [27] ye have heard of my manner of life in time past in
   the Jews' religion, how that beyond measure I persecuted the Church of
   God, and made havoc of it."

   Observe how he shrinks not from aggravating each point; not saying
   simply that he "persecuted" but "beyond measure," and not only
   "persecuted" but "made havoc of it," which signifies an attempt to
   extinguish, to pull down, to destroy, to annihilate, the Church.

   Ver. 14. "And I advanced in the Jews' religion beyond many of mine own
   age among my countrymen, being more exceedingly zealous for the
   traditions of my fathers."

   To obviate the notion that his persecution arose from passion,
   vain-glory, or enmity, he shows that he was actuated by zeal, not
   indeed "according to knowledge," (Rom. x. 2.) still by a zealous
   admiration of the traditions of his fathers. This is his argument; [28]
   --if my efforts against the Church sprung not from human motives, but
   from religious though mistaken zeal, why should I be actuated by
   vain-glory, now that I am contending for the Church, and have embraced
   the truth? If it was not this motive, but a godly zeal, which possessed
   me when I was in error, much more now that I have come to know the
   truth, ought I to be free from such a suspicion. As soon as I passed
   over to the doctrines of the Church I shook off my Jewish prejudices,
   manifesting on that side a zeal still more ardent; and this is a proof
   that my conversion is sincere, and that the zeal which possesses me is
   from above. What other inducement could I have to make such a change,
   and to barter honor for contempt, repose for peril, security for
   distress? none surely but the love of truth.

   Ver. 15, 16. "But when it was the good pleasure of God, Who separated
   me, even from my mother's womb, and called me through His grace, to
   reveal His Son in me, that I might preach Him among the Gentiles,
   immediately I conferred not with flesh and blood."

   Here his object is to show, that it was by some secret providence that
   he was left for a time to himself. For if he was set apart from his
   mother's womb to be an Apostle and to be called to that ministry, yet
   was not actually called till that juncture, which summons he instantly
   obeyed, it is evident that God had some hidden reason for this delay.
   What this purpose was, you are perhaps eager to learn from me, and
   primarily, why he was not called with the twelve. But in order not to
   protract this discourse by digressing from that which is more pressing,
   I must entreat your love not to require all things from me, but to
   search for it by yourselves, and to beg of God to reveal it to you.
   Moreover I partly discussed this subject when I discoursed before you
   on the change of his name from Saul to Paul; which, if you have
   forgotten, you will fully gather from a perusal of that volume. [29] At
   present let us pursue the thread of our discourse, and consider the
   proof he now adduces that no natural event had befallen him,--that God
   Himself had providentially ordered the occurrence.

   "And called me through His grace."

   God indeed says that He called him on account of his excellent
   capacity, as He said to Ananias, "for he is a chosen vessel unto Me, to
   bear my name before the Gentiles, and kings," (Acts ix. 15.) that is to
   say, capable of service, and the accomplishment of great deeds. God
   gives this as the reason for his call. But he himself everywhere
   ascribes it to grace, and to God's inexpressible mercy, as in the
   words, "Howbeit for this cause I obtained mercy," not that I was
   sufficient or even serviceable, but "that in me as chief might Jesus
   Christ show forth all His long-suffering, for an ensample of them which
   should hereafter believe on Him unto eternal life." (1 Tim. i. 16.)
   Behold his overflowing humility; I obtained mercy, says he, that no one
   might despair, when the worst of men had shared His bounty. For this is
   the force of the words, "that He might show forth all His
   long-suffering for an ensample of them which should hereafter believe
   on Him."

   "To reveal His Son [30] in me."

   Christ says in another place, "No one knoweth who the Son is, save the
   Father; and who the Father is, save the Son, and he to whomsoever the
   Son willeth to reveal Him." (Luke x. 22.) You observe that the Father
   reveals the Son, and the Son the Father; so it is as to Their glory,
   the Son glorifies the Father, and the Father the Son; "glorify Thy Son,
   that the Son may glorify Thee," and, "as I have glorified Thee." (John
   xvii. 1, 4.) But why does he say, "to reveal His Son in me," and not
   "to me?" it is to signify, that he had not only been instructed in the
   faith by words, but that he was richly endowed with the Spirit;--that
   the revelation had enlightened his whole soul, and that he had Christ
   speaking within him. [31]

   "That I might preach Him among the Gentiles." For not only his faith,
   but his election to the Apostolic office proceeded from God. The
   object, says he, of His thus specially revealing Himself to me, was not
   only that I might myself behold Him, but that I might also manifest Him
   to others. And he says not merely, "others," but, "that I might preach
   Him among the Gentiles," thus touching beforehand on that great ground
   of his defence which lay in the respective characters of the disciples;
   for it was necessary to preach differently to the Jews and to the
   heathen.

   "Immediately I conferred not with flesh and blood."

   Here he alludes to the Apostles, naming them after their physical
   nature; however, that he may have meant to include all mankind, I shall
   not deny. [32]

   Ver. 17. "Neither went I up to Jerusalem to them which were Apostles
   before me."

   These words weighed by themselves seem to breath an arrogant spirit,
   and to be foreign to the Apostolic temper. For to give one's suffrage
   for one's self, and to admit no man to share one's counsel, is a sign
   of folly. It is said, "Seest thou a man wise in his own conceit? there
   is more hope of a fool than of him;" (Prov. xxvi. 12.) and, "Woe unto
   them that are wise in their own eyes, and prudent in their own sight!"
   (Isa. v. 21.) and Paul himself in another place, "Be not wise in your
   own conceits." (Rom. xii. 16.) Surely one who had been thus taught, and
   had thus admonished others, would not fall into such an error, even
   were he an ordinary man; much less then Paul himself. Nevertheless, as
   I said, this expression nakedly considered may easily prove a snare and
   offence to many hearers. But if the cause of it is subjoined, all will
   applaud and admire the speaker. This then let us do; for it is not the
   right course to weigh the mere words, nor examine the language by
   itself, as many errors will be the consequence, but to attend to the
   intention of the writer. And unless we pursue this method in our own
   discourses, and examine into the mind of the speaker, we shall make
   many enemies, and every thing will be thrown into disorder. Nor is this
   confined to words, but the same result will follow, if this rule is not
   observed in actions. For surgeons often cut and break certain of the
   bones; so do robbers; yet it would be miserable indeed not to be able
   to distinguish one from the other. Again, homicides and martyrs, when
   tortured, suffer the same pangs, yet is the difference between them
   great. Unless we attend to this rule, we shall not be able to
   discriminate in these matters; but shall call Elijah and Samuel and
   Phineas homicides, and Abraham a son-slayer; that is, if we go about to
   scrutinize the bare facts, without taking into account the intention of
   the agents. Let us then inquire into the intention of Paul in thus
   writing, let us consider his scope, and general deportment towards the
   Apostles, that we may arrive at his present meaning. Neither formerly,
   nor in this case, did he speak with a view of disparaging the Apostles
   or of extolling himself, (how so? when he included himself under his
   anathema?) but always in order to guard the integrity of the Gospel.
   Since the troublers of the Church said that they ought to obey the
   Apostles who suffered these observances, and not Paul who forbade them,
   and hence the Judaizing heresy had gradually crept in, it was necessary
   for him manfully to resist them, from a desire of repressing the
   arrogance of those who improperly exalted themselves, and not of
   speaking ill of the Apostles. And therefore he says, "I conferred not
   with flesh and blood;" for it would have been extremely absurd for one
   who had been taught by God, afterwards to refer himself to men. For it
   is right that he who learns from men should in turn take men as his
   counsellors. But he to whom that divine and blessed voice had been
   vouchsafed, and who had been fully instructed by Him that possesses all
   the treasures of wisdom, wherefore should he afterwards confer with
   men? It were meet that he should teach, not be taught by them.
   Therefore he thus spoke, not arrogantly, but to exhibit the dignity of
   his own commission. "Neither went I up," says he, "to Jerusalem to them
   which were Apostles before me." Because they were continually repeating
   that the Apostles were before him, and were called before him, he says,
   "I went not up to them." Had it been needful for him to communicate
   with them, He, who revealed to him his commission, would have given him
   this injunction. Is it true, however, that he did not go up thither?
   [33] nay, he went up, and not merely so, but in order to learn somewhat
   of them. When a question arose on our present subject in the city of
   Antioch, in the Church which had from the beginning shown so much zeal,
   and it was discussed whether the Gentile believers ought to be
   circumcised, or were under no necessity to undergo the rite, this very
   Paul himself and Silas [34] went up. How is it then that he says, I
   went not up, nor conferred? First, because he went not up of his own
   accord, but was sent by others; next, because he came not to learn, but
   to bring others over. For he was from the first of that opinion, which
   the Apostles subsequently ratified, that circumcision was unnecessary.
   But when these persons deemed him unworthy of credit and applied to
   those at Jerusalem he went up not to be farther instructed, but to
   convince the gain-sayers that those at Jerusalem agreed with him. Thus
   he perceived from the first the fitting line of conduct, and needed no
   teacher, but, primarily and before any discussion, maintained without
   wavering what the Apostles, after much discussion, (Acts xv. 2, 7.)
   subsequently ratified. This Luke shows by his own account, that Paul
   argued much at length with them on this subject before he went to
   Jerusalem. But since the brethren chose to be informed on this subject,
   by those at Jerusalem, he went up on their own account, not on his own.
   And his expression, "I went not up," signifies that he neither went at
   the outset of his teaching, nor for the purpose of being instructed.
   Both are implied by the phrase, "Immediately I conferred not with flesh
   and blood." He says not, "I conferred," merely, but, "immediately;" and
   his subsequent journey was not to gain any additional instruction.

   Ver. 17. "But I went away into Arabia."

   Behold a fervent soul! he longed to occupy regions not yet tilled, but
   lying in a wild state. Had he remained with the Apostles, as he had
   nothing to learn, his preaching would have been straitened, for it
   behooved them to spread the word every where. Thus this blessed man,
   fervent in spirit, straightway undertook to teach wild barbarians, [35]
   choosing a life full of battle and labor. Having said, "I went into
   Arabia," he adds, "and again I returned unto Damascus." Here observe
   his humility; he speaks not of his successes, nor of whom or of how
   many he instructed. Yet such was his zeal immediately on his baptism,
   that he confounded the Jews, and so exasperated them, that they and the
   Greeks lay in wait for him with a view to kill him. This would not have
   been the case, had he not greatly added to the numbers of the faithful;
   since they were vanquished in doctrine, they had recourse to murder,
   which was a manifest sign of Paul's superiority. But Christ suffered
   him not to be put to death, preserving him for his mission. Of these
   successes, however, he says nothing, and so in all his discourses, his
   motive is not ambition, nor to be honored more highly than the
   Apostles, nor because he is mortified at being lightly esteemed, but it
   is a fear lest any detriment should accrue to his mission. For he calls
   himself, "one born out of due time," and, "the first of sinners," and
   "the last of the Apostles," and, "not meet to be called an Apostle."
   And this he said, who had labored more than all of them; which is real
   humility; for he who, conscious of no excellence, speaks humbly of
   himself, is candid but not humble; but to say so after such trophies,
   is to be practised in self-control.

   Ver. 17. "And again I returned unto Damascus."

   But what great things did he not probably achieve in this city? for he
   tells us that the governor under Aretas the king set guards about the
   whole of it, hoping to entrap this blessed man. Which is a proof of the
   strongest kind that he was violently persecuted by the Jews. Here,
   however, he says nothing of this, but mentioning his arrival and
   departure is silent concerning the events which there occurred, nor
   would he have mentioned them in the place I have referred to, (2 Cor.
   xi. 32.) had not circumstances required their narration.

   Ver. 18. "Then after three years I went up to Jerusalem [36] to visit
   Cephas."

   What can be more lowly than such a soul? After such successes, wanting
   nothing of Peter, not even his assent, but being of equal dignity with
   him, (for at present I will say no more,) he comes to him as his elder
   and superior. And the only object of this journey was to visit Peter;
   thus he pays due respect to the Apostles, and esteems himself not only
   not their better but not their equal. Which is plain from this journey,
   for Paul was induced to visit Peter by the same feeling from which many
   of our brethren sojourn with holy men: or rather by a humbler feeling
   for they do so for their own benefit, but this blessed man, not for his
   own instruction or correction, but merely for the sake of beholding and
   honoring Peter by his presence. He says, "to visit Peter;" he does not
   say to see, (idein,) but to visit and survey, (istoresai,) a word which
   those, who seek to become acquainted with great and splendid cities,
   apply to themselves. Worthy of such trouble did he consider the very
   sight of Peter; and this appears from the Acts of the Apostles also.
   (Acts xxi. 17, 18etc.) For on his arrival at Jerusalem, on another
   occasion, after having converted many Gentiles, and, with labors far
   surpassing the rest, reformed and brought to Christ Pamphylia,
   Lycaonia, Cilicia, and all nations in that quarter of the world, he
   first addresses himself with great humility to James, as to his elder
   and superior. Next he submits to his counsel, and that counsel contrary
   to this Epistle. "Thou seest, brother, how many thousands there are
   among the Jews of them which have believed; therefore shave thy head,
   and purify thyself." (Acts xxi. 20 f.) Accordingly he shaved his head,
   and observed all the Jewish ceremonies; for where the Gospel was not
   affected, he was the humblest of all men. But where by such humility he
   saw any injured, he gave up that undue exercise of it, for that was no
   longer to be humble but to outrage and destroy the disciples.

   Ver. 18. "And tarried with him fifteen days."

   To take a journey on account of him was a mark of respect; but to
   remain so many days, of friendship and the most earnest affection. [37]

   Ver. 19. "But other of the Apostles saw I none, save James, [38] the
   Lord's brother."

   See what great friends he was with Peter especially; on his account he
   left his home, and with him he tarried. This I frequently repeat, and
   desire you to remember, that no one, when he hears what this Apostle
   seems to have spoken against Peter, may conceive a suspicion of him. He
   premises this, that when he says, "I resisted Peter," no one may
   suppose that these words imply enmity and contention; for he honored
   and loved his person more than all and took this journey for his sake
   only, not for any of the others. "But other of the Apostles saw I none,
   save James." "I saw him merely, I did not learn from him," he means.
   But observe how honorably he mentions him, he says not "James" merely,
   but adds this illustrious title, so free is he from all envy. Had he
   only wished to point out whom he meant, he might have shown this by
   another appellation, and called him the son of Cleophas, as the
   Evangelist does. [39] But as he considered that he had a share in the
   august titles of the Apostles, he exalts himself by honoring James; and
   this he does by calling him "the Lord's brother," although he was not
   by birth His brother, but only so reputed. Yet this did not deter him
   from giving the title; and in many other instances he displays towards
   all the Apostles that noble disposition, which beseemed him.

   Ver. 20. "Now touching the things which I write unto you, behold,
   before God, I lie not."

   Observe throughout the transparent humility of this holy soul; his
   earnestness in his own vindication is as great as if he had to render
   an account of his deeds, and was pleading for his life in a court of
   justice.

   Ver. 21. "Then I came into the regions of Syria and Cilicia." [40]

   After his interview with Peter, he resumes his preaching and the task
   which lay before him, avoiding Judæa, both because of his mission being
   to the Gentiles, and of his unwillingness to "build upon another man's
   foundation." Wherefore there was not even a chance meeting, as appears
   from what follows.

   Ver. 22, 23. "And I was still unknown by face unto the Churches of
   Judæa; but they only heard say, he that once persecuted us now
   preacheth the faith of which he once made havoc."

   What modesty in thus again mentioning the facts of his persecuting and
   laying waste the Church, and in thus making infamous his former life,
   while he passes over the illustrious deeds he was about to achieve! He
   might have told, had he wished it, all his successes, but he mentions
   none of these and stepping with one word over a vast expanse, he says
   merely, "I came into the regions of Syria and Cilicia;" and, "they had
   heard, that he, which once persecuted us, now preacheth the faith of
   which he once made havoc." The purpose of the words, "I was unknown to
   the Churches of Judæa," is to show, that so far from preaching to them
   the necessity of circumcision, he was not known to them even by sight.

   Ver. 24. "And they glorified God in me." See here again how accurately
   he observes the rule of his humility; he says not, they admired me,
   they applauded or were astonished at me, but ascribes all to Divine
   grace by the words, "they glorified God in me."
     __________________________________________________________________

   [5] [Properly so-called. His other works on the Scriptures are in the
   form of homilies, or expository sermons, with the exception of his
   continuous commentary on the first six chapters of Isaiah. But as
   Schaff says "his homilies are expository and his commentaries are
   homiletical."--G.A.]

   [6] "The two threads which run through this Epistle--the defence of the
   Apostle's own authority, and the maintenance of the doctrine of
   grace--are knotted together in the opening salutation. By expanding his
   official title into a statement of his direct commission from God, he
   meets the personal attack of his enemies; and by dwelling on the work
   of redemption in connection with the name of Christ (v. 4.) he resists
   their doctrinal errors."--Lightfoot.--G.A.]

   [7] [As is narrated, for example, in Acts xxi. 20-26, which was, Baur
   and his Tübingen critics to the contrary notwithstanding, in accordance
   with Paul's principle and practice, as announced in 1 Cor. ix.
   20.--G.A.]

   [8] "Not from men as an ultimate, nor through man as a mediate
   authority."--Ellicott. "In the first clause, from men,' he
   distinguishes himself from the false apostles who did not derive their
   authority from God at all; in the second, through man,' he ranks
   himself with the twelve who were commissioned directly from God. The
   singular is used in second clause, through man,' because offices which
   emanate from a body of men are conferred by their single
   representative."--Lightfoot. ["Paul has in second clause used the
   singular because the contrast is through Jesus Christ.'"--Meyer.--G.A.]

   [9] This digression, and others which follow, were occasioned by the
   controversies of the day; the Arians and Macedonians denying the
   co-equality and consubstantiality of Father, Son, and Holy Ghost.

   [10] ["To urge this use of diha in connection with Son and the Father
   as direct evidence for the omoousia of the Father and the Son (as
   Chrysostom and Theod.) may perhaps be rightly deemed precarious. Yet
   there is something very noticeable in this use of a common preposition
   with both the first and second persons of the Trinity by a writer so
   cumulative and yet for the most part so exact in his use of
   prepositions as St. Paul."--Ellicott.--G.A.]

   [11] [That is, from the order of the three names.--G.A.]

   [12] [Meyer agrees with Lightfoot and Ellicott in the view that phantes
   means not all the Christians of the place where he was (probably
   Ephesus), but only his traveling companions; but he differs from them
   in holding that "the impressive effect of the epistle could not but be
   strengthened by indicating that these brethren collectively desired to
   address the very same instructions, warnings and exhortations to the
   Galatians."--G.A.]

   [13] [The word is paidagogos, the same that is used in Gal. 3: 24, 25,
   and translated school-master' in the A.V., but tutor' in the Rev.
   Ver.--G.A.]

   [14] ["The Galatians had practically ignored the atoning death of
   Christ; compare ii. 21 and v. 4."--Lightfoot.--G.A.]

   [15] ["The idea of satisfaction is implied not in the preposition huper
   but the whole nature of the case."--Meyer.--G.A.]

   [16] That is, the Manichees, who considered matter intrinsically evil,
   and paid divine honors to the sun, moon, and stars. Vid. Epiph. Hær.
   lxvi. [On Mani and the Manichean heresy see Schaff, Church History,
   Vol. II. pp. 498-508 where a full account of the literature is given
   also.--G.A.]

   [17] ["And not by our own merits. cf. tou kalesantos, v.
   6."--Lightfoot. "The salvation was willed by God to whom Christ was
   obedient (Philip. ii. 9.)."--Meyer.--G.A.]

   [18] [This note of time helps to fix the date of the Epistle as being
   about 56 or 57 during Paul's two years' stay at Ephesus (Acts 19: 10.).
   So most modern expositors, though Lightfoot and some others put it
   later.--G.A.]

   [19] [The Revised version brings out the difference of the words for
   "another." The heteron, "a different kind of" gospel, the second is
   allo, "another," simply. "To a different sort of gospel,--nay, it is
   not another gospel. There cannot be two gospels. Only certain men are
   troubling you and trying to pervert the gospel of Christ. But a
   perverted gospel is no gospel at all."--G.A.]

   [20] Marcion flourished about a.d. 120-130. His doctrine was a compound
   of various preceding theologies, chiefly the Gnostic. He received only
   a part of St. Luke's Gospel. Tertull. in Marc. iv. 2-4. He it was who
   on asking Polycarp to "acknowledge" him, received for answer, "I
   acknowledge thee as the first-born of Satan."

   [21] [thelontes: On this word Jerome aptly says, Volunt sed non valent.
   The troubling of the Galatians, however, did actually take
   place.--G.A.]

   [22] [There is an eloquent passage on this same subject of foolish and
   sinful superstitions among Christians in Homily xii. on Ephesians, near
   the end.--G.A.]

   [23] [Though this view of Chrysostom, that the proeirekamen refers to
   what immediately precedes is held by many others, it is not tenable for
   two reasons; 1. St. Paul would have used the singular proeireka, as he
   does in lego, immediately following. 2 The pro in composition, and the
   kai arti, both, mark some greater distinction of time than this would
   allow.--G.A.]

   [24] ["I speak thus strongly, for my language shall not be
   misconstrued. Will any one now say that careless of winning the favor
   of God, I seek to ingratiate myself with men?" Lightfoot.--G.A.]

   [25] "christou doulos should not be taken in an historical sense, as
   Chrysostom. This would be feeble and lacking in depth of thought. No,
   it is to be taken in its ethical character."--Meyer.--G.A.]

   [26] [The reading gar (Rev. Ver. W. H.) gives a reason for what is
   implied in the sentence preceding, while de, an inferior reading, means
   but,' (now to enter more particularly on the subject of my letter) "I
   make known to you."--So Meyer.--G.A.]

   [27] ["He begins here the historical proof that he was indebted for his
   gospel to the revelation he had mentioned."--Meyer. "My early education
   was such that no human agency could have brought the change (from
   Judaism to Christianity). It required a direct interposition from
   God."--Lightfoot.--G.A.]

   [28] [Chrysostom's interpretation of this passage is hardly sustained
   by the context. It is not a proof of his sincerity that he is adducing;
   he is continuing and completing the statement that his former manner of
   life was proof that he could not have received the Gospel from
   man.--G.A.]

   [29] [Vid. Hom. de Mut. Nom. t. iii. p. 98. Ed. Ben.--G.A.]

   [30] ["In his pre-Christian blindness Paul had known Christ kata sarka,
   2 Cor. v. 16."--Meyer.--G.A.]

   [31] ["En emoi means in my mind,' in my consciousness.' 2 Cor. iv. 6,"
   in opposition to Lightfoot who says, "In me' means, as the context
   shows, not a revelation made inwardly to himself, but through him to
   others."--G.A.]

   [32] ["Flesh and blood," is twice used elsewhere (Mat. 16: 17 and Eph.
   6: 12,) to denote "weak human nature," "feeble man."--G.A.]

   [33] [Paul here simply means he did not go to Jerusalem before he began
   preaching.--G.A.]

   [34] Of those who were sent with St. Paul from Antioch to Jerusalem,
   Barnabas is the only one named in Acts xv. 2, and it would rather seem
   from Ver. 22, that Silas was then at Jerusalem, and did not accompany
   St. Paul till his return from thence.

   [35] ["This journey is to be looked upon not as having for its object a
   quiet preparation, but as a first experiment of extraneous
   ministry."--Meyer. Farrar, Life and Work of Paul. Ch. xi. takes the
   opposite view and says, "No one, I think, who reads this passage
   attentively can deny that it gives the impression of an intentional
   retirement from human intercourse." So also Schaff, who says it was a
   sort of substitute for the three years intercourse with Jesus enjoyed
   by the other Apostles. Ap. Ch. 236.--G.A.]

   [36] [First visit to Jerusalem, Acts ix. 26. For a reconciliation of
   the two accounts of this visit see Handy Com. on Gal. Excursus A (by
   Sanday).--G.A.]

   [37] [And yet it was not long enough to have allowed his receiving his
   doctrine and Gospel from Peter. Besides he had already been preaching
   three years.--G.A.]

   [38] "Thus this James is distinguished from the circle of the twelve (1
   Cor. xv. 8.) to which Peter belonged but included in the number of
   Apostles in the wider sense, which explains the merely supplementary
   mention of this Apostle."--Meyer.

   [39] [Compare John xix. 25 with Matt. xxvii. 56. But see Lightfoot's
   learned and exhaustive essay on "The Brethren of the Lord," Com. on
   Gal. pp. 88-127, and Schaff, Church History, I, 272-275.--G.A.]

   [40] [Compare Acts ix. 30, where Luke says the brethren took Paul to
   Cæsarea, and thence despatched him to Tarsus (in Cilicia).--G.A.]
     __________________________________________________________________

   Chapter II.

   Verse 1-2

   "Then after the space of fourteen years, [41] I went up again to
   Jerusalem with Barnabas, taking Titus also with me. And I went up by
   revelation."

   His first journey was owing to his desire to visit Peter, his second,
   he says, arose from a revelation of the Spirit.

   Ver. 2. "And I laid before them the Gospel which I preach among the
   Gentiles, but privately before them who were of repute, lest by any
   means I should be running or had run in vain."

   What is this, O Paul! thou who neither at the beginning nor after three
   years wouldest confer with the Apostles, dost thou now confer with
   them, after fourteen years are past, lest thou shouldest be running in
   vain? Better would it have been to have done so at first, than after so
   many years; and why didst thou run at all, if not satisfied that thou
   wert not running in vain? Who would be so senseless as to preach for so
   many years, without being sure that his preaching was true? And what
   enhances the difficulty is, that he says he went up by revelation; this
   difficulty, however, will afford a solution of the former one. Had he
   gone up of his own accord, it would have been most unreasonable, nor is
   it possible that this blessed soul should have fallen into such folly;
   for it is himself who says, "I therefore so run, as not uncertainly; so
   fight I, as not beating the air." (1 Cor. ix. 26.) If therefore he
   runs, "not uncertainly," how can he say, "lest I should be running, or
   had run, in vain?" It is evident from this, that if he had gone up
   without a revelation, he would have committed an act of folly. But the
   actual case involved no such absurdity; who shall dare to still harbor
   this suspicion, when it was the grace of the Spirit which drew him? On
   this account he added the words "by revelation," lest, before the
   question was solved, he should be condemned of folly; well knowing that
   it was no human occurrence, but a deep Divine Providence concerning the
   present and future. What then is the reason of this journey of his? As
   when he went up before from Antioch to Jerusalem, it was not for his
   own sake, (for he saw clearly that his duty was simply to obey the
   doctrines of Christ,) but from a desire to reconcile the contentious;
   so now his object was the complete satisfaction of his accusers, not
   any wish of his own to learn that he had not run in vain. They
   conceived that Peter and John, of whom they thought more highly than of
   Paul, differed from him in that he omitted circumcision in his
   preaching, while the former allowed it, and they believed that in this
   he acted unlawfully, and was running in vain. I went up, says he, and
   communicated unto them my Gospel, not that I might learn aught myself,
   (as appears more clearly further on,) but that I might convince these
   suspicious persons that I do not run in vain. The Spirit forseeing this
   contention had provided that he should go up and make this
   communication.

   Wherefore he says that he went up by revelation, [42] and, taking
   Barnabas and Titus as witnesses of his preaching, communicated to them
   the Gospel which he preached to the Gentiles, that is, with the
   omission of circumcision. "But privately before them who were of
   repute." What means "privately?" Rather, he who wishes to reform
   doctrines held in common, proposes them, not privately, but before all
   in common; but Paul did this privately, for his object was, not to
   learn or reform any thing, but to cut off the grounds of those who
   would fain deceive. All at Jerusalem were offended, if the law was
   transgressed, or the use of circumcision forbidden; as James says,
   "Thou seest, brother, how many thousands there are among the Jews of
   them which have believed; and they are informed of thee, that thou
   teachest to forsake the law." (Acts xxi. 20, et seq.) Since then they
   were offended he did not condescend to come forward publicly and
   declare what his preaching was, but he conferred privately with those
   who were of reputation before Barnabas and Titus, that they might
   credibly testify to his accusers, [43] that the Apostles found no
   discrepancy in his preaching, but confirmed it. The expression, "those
   that were of repute," (tois dokousin) does not impugn the reality of
   their greatness; for he says of himself, "And I also seem (doko) to
   have the Spirit of God," thereby not denying the fact, but stating it
   modestly. And here the phrase implies his own assent to the common
   opinion.

   Ver. 3. "But not even Titus, who was with me, being a Greek, [44] was
   compelled to be circumcised."

   What means, "being a Greek?" Of Greek extraction, and not circumcised;
   for not only did I so preach but Titus so acted, nor did the Apostles
   compel him to be circumcised. A plain proof this that the Apostles did
   not condemn Paul's doctrine or his practice. Nay more, even the urgent
   representations of the adverse party, who were aware of these facts,
   did not oblige the Apostles to enjoin circumcision, as appears by his
   own words,--

   Ver. 4. "And that because of the false brethren, privily brought in."

   Here arises a very important question, Who were these false brethren?
   [45] If the Apostles permitted circumcision at Jerusalem, why are those
   who enjoined it, in accordance with the Apostolic sentence, to be
   called false brethren? First; because there is a difference between
   commanding an act to be done, and allowing it after it is done. He who
   enjoins an act, does it with zeal as necessary, and of primary
   importance; but he who, without himself commanding it, alloweth another
   to do it who wishes yields not from a sense of its being necessary but
   in order to subserve some purpose. We have a similar instance, in
   Paul's Epistle to the Corinthians, in his command to husbands and wives
   to come together again. To which, that he might not be thought to be
   legislating for them, he subjoins, "But this I say by way of
   permission, not of commandment." (1 Cor. vii. 5.) For this was not a
   judgment authoritatively given but an indulgence to their incontinence;
   as he says, "for your incontinency." Would you know Paul's sentence in
   this matter? hear his words, "I would that all men were even as I
   myself," (1 Cor. vii. 7.) in continence. And so here, the Apostles made
   this concession, not as vindicating the law, but as condescending to
   the infirmities of Judaism. Had they been vindicating the law, they
   would not have preached to the Jews in one way, and to the Gentiles in
   another. Had the observance been necessary for unbelievers, then indeed
   it would plainly have likewise been necessary for all the faithful. But
   by their decision not to harass the Gentiles on this point, they showed
   that they permitted it by way of condescension to the Jews. Whereas the
   purpose of the false brethren was to cast them out of grace, and reduce
   them under the yoke of slavery again. This is the first difference, and
   a very wide one. The second is, that the Apostles so acted in Judæa,
   where the Law was in force, but the false brethren, every where, for
   all the Galatians were influenced by them. Whence it appears that their
   intention was, not to build up, but entirely to pull down the Gospel,
   and that the thing was permitted by the Apostles on one ground and
   zealously practiced by the false brethren on another.

   Ver. 4. "Who came in privily to spy out our liberty, which we have in
   Christ Jesus, that they might bring us into bondage."

   He points out their hostility by calling them spies; for the sole
   object of a spy is to obtain for himself facilities of devastation and
   destruction, by becoming acquainted with his adversary's position. And
   this is what those did, who wished to bring the disciples back to their
   old servitude. Hence too appears how very contrary their purpose was to
   that of the Apostles; the latter made concessions that they might
   gradually extricate them from their servitude, but the former plotted
   to subject them to one more severe. Therefore they looked round and
   observed accurately and made themselves busybodies to find out who were
   uncircumcised; as Paul says, "they came in privily to spy out our
   liberty," thus pointing out their machinations not only by the term
   "spies," but by this expression of a furtive entrance and creeping in.

   Ver. 5. "To whom we gave place in the way of subjection, no, not for an
   hour." [46]

   Observe the force and emphasis of the phrase; he says not, "by
   argument," but, "by subjection," for their object was not to teach good
   doctrine, but to subjugate and enslave them. Wherefore, says he, we
   yielded to the Apostles, but not to these.

   Ver. 5. "That the truth of the Gospel might continue with you." [47]

   That we may confirm, says he, by our deeds what we have already
   declared by words,--namely, that the "old things are passed away,
   behold they are become new;" and that "if any man is in Christ he is a
   new creature;" (2 Cor. v. 17.) and that "if ye receive circumcision,
   Christ will profit you nothing." (Gal. v. 2.) In maintaining this truth
   we gave place not even for an hour. Then, as he was directly met by the
   conduct of the Apostles, and the reason of their enjoining the rite
   would probably be asked, he proceeds to solve this objection. This he
   does with great skill, for he does not give the actual reason, which
   was, that the Apostles acted by way of condescension and in the use of
   a scheme, (oikonomia) as it were; for otherwise his hearers would have
   been injured. For those, who are to derive benefit from a scheme should
   be unacquainted with the design of it; all will be undone, if this
   appears. Wherefore, he who is to take part in it should know the drift
   of it; those who are to benefit by it should not. To make my meaning
   more evident, I will take an example from our present subject. The
   blessed Paul himself, who meant to abrogate circumcision, when he was
   about to send Timothy to teach the Jews, first circumcised him and so
   sent him. This he did, that his hearers might the more readily receive
   him; he began by circumcising, that in the end he might abolish it. But
   this reason he imparted to Timothy only, and told it not to the
   disciples. Had they known that the very purpose of his circumcision was
   the abolition of the rite, they would never have listened to his
   preaching, and the whole benefit would have been lost. But now their
   ignorance was of the greatest use to them, for their idea that his
   conduct proceeded from a regard to the Law, led them to receive both
   him and his doctrine with kindness and courtesy, and having gradually
   received him, and become instructed, they abandoned their old customs.
   Now this would not have happened had they known his reasons from the
   first; for they would have turned away from him, and being turned away
   would not have given him a hearing, and not hearing, would have
   continued in their former error. To prevent this, he did not disclose
   his reasons; here too he does not explain the occasion of the scheme,
   (oikonomia,) but shapes his discourse differently; thus:

   Ver. 6. "But from those who were reputed to be somewhat [48]
   (whatsoever they were, it maketh no matter to me, God accepteth no
   man's person.)"

   Here he not only does not defend the Apostles, but even presses hard
   upon those holy men, for the benefit of the weak. His meaning is this:
   although they permit circumcision, they shall render an account to God,
   for God will not accept their persons, because they are great and in
   station. But he does not speak so plainly, but with caution. He says
   not, if they vitiate their doctrine, and swerve from the appointed rule
   of their preaching, they shall be judged with the utmost rigor, and
   suffer punishment; but he alludes to them more reverently, in the
   words, "of those who were reputed to be somewhat, whatsoever they
   were." He says not, "whatsoever they are,'" but "were," showing that
   they too had thenceforth [49] ceased so to preach, the doctrine having
   extended itself universally. The phrase, "whatsoever they were,"
   implies, that if they so preached they should render account, for they
   had to justify themselves before God, not before men. This he said, not
   as doubtful or ignorant of the rectitude of their procedure, but (as I
   said before) from a sense of the expediency of so forming his
   discourse. Then, that he may not seem to take the opposite side and to
   accuse them, and so create a suspicion of their disagreement, he
   straightway subjoins this correction: "for those who were reputed to be
   somewhat, in conference imparted nothing to me." This is his meaning;
   What you may say, I know not; this I know well, that the Apostles did
   not oppose me, but our sentiments conspired and accorded. This appears
   from his expression, "they gave me the right hand of fellowship;" but
   he does not say this at present, but only that they neither informed or
   corrected him on any point, nor added to his knowledge.

   Ver. 6. "For those who were reputed to be somewhat, imparted nothing to
   me:"

   That is to say, when told of my proceedings, they added nothing, they
   corrected nothing, and though aware that the object of my journey was
   to communicate with them, that I had come by revelation of the Spirit,
   and that I had Titus with me who was uncircumcised, they neither
   circumcised him, nor imparted to me any additional knowledge.

   Ver. 7. "But contrariwise."

   Some hold his meaning to be, not only that the Apostles did not
   instruct him, but that they were instructed by him. But I would not say
   this, for what could they, each of whom was himself perfectly
   instructed, have learnt from him? He does not therefore intend this by
   the expression, "contrariwise," but that so far were they from blaming,
   that they praised him: for praise is the contrary of blame. Some would
   probably here reply: Why did not the Apostles, if they praised your
   procedure, as the proper consequence abolish circumcision? [50] Now to
   assert that they did abolish it Paul considered much too bold, and
   inconsistent with his own admission. On the other hand, to admit that
   they had sanctioned circumcision, would necessarily expose him to
   another objection. For it would be said, if the Apostles praised your
   preaching, yet sanctioned circumcision, they were inconsistent with
   themselves. What then is the solution? is he to say that they acted
   thus out of condescension to Judaism? To say this would have shaken the
   very foundation of the economy. Wherefore he leaves the subject in
   suspense and uncertainty, by the words, "but of those who were reputed
   to be somewhat; it maketh no matter to me." Which is in effect to say,
   I accuse not, nor traduce those holy men; they know what it is they
   have done; to God must they render their account. What I am desirous to
   prove is, that they neither reversed nor corrected my procedure, nor
   added to it as in their opinion defective, but gave it their
   approbation and assent; and to this Titus and Barnabas bear witness.
   Then he adds,

   Ver. 7. "When they saw that I had been entrusted with the Gospel of the
   Uncircumcision even as Peter with the Gospel of the Circumcision [51]
   ,"--

   The Circumcision and Uncircumcision; meaning, not the things
   themselves, but the nations known by these distinctions; wherefore he
   adds,

   Ver. 8. "For He that wrought for Peter unto the Apostleship of the
   Circumcision wrought for me also unto the Gentiles."

   He calls the Gentiles the Uncircumcision and the Jews the Circumcision,
   and declares his own rank to be equal to that of the Apostles; and, by
   comparing himself with their Leader not with the others, he shows that
   the dignity of each was the same. After he had established the proof of
   their unanimity, he takes courage, and proceeds confidently in his
   argument, not stopping at the Apostles, but advances to Christ Himself,
   and to the grace which He had conferred upon him, and calls the
   Apostles as his witnesses, saying,

   Ver. 9. "And when they perceived the grace that was given unto me,
   James and Cephas and John, they who were reputed to be pillars, gave to
   me and Barnabas the right hands of fellowship." [52]

   He says not when they "heard," but when they "perceived," that is, were
   assured by the facts themselves, "they gave to me and Barnabas the
   right hands of fellowship." Observe how he gradually proves that his
   doctrine was ratified both by Christ and by the Apostles. For grace
   would neither have been implanted, nor been operative in him, had not
   his preaching been approved by Christ. Where it was for the purpose of
   comparison with himself, he mentioned Peter alone; here, when he calls
   them as witnesses, he names the three together, "Cephas, James, John,"
   and with an encomium, "who were reputed to be pillars." Here again the
   expression "who were reputed" does not impugn the reality of the fact,
   but adopts the estimate of others, and implies that these great and
   distinguished men, whose fame was universal, bare witness that his
   preaching was ratified by Christ, that they were practically informed
   and convinced by experience concerning it. "Therefore they gave the
   right hands of fellowship" to me, and not to me only, but also to
   Barnabas, "that we should go unto the Gentiles, and they unto the
   Circumcision." Here indeed is exceeding prudence as well as an
   incontrovertible proof of their concord. For it shows that his and
   their doctrine was interchangeable, and that both approved the same
   thing, that they should so preach to the Jews, and he to the Gentiles.
   Wherefore he adds,

   Ver. 9. "That we should go unto the Gentiles and they unto the
   Circumcision." [53]

   Observe that here also he means by "the Circumcision," not the rite,
   but the Jews; whenever he speaks of the rite, and wishes to contrast
   it, he adds the word "uncircumcision;" as when he says, "For
   circumcision indeed profiteth, if thou be a doer of the law; but if
   thou be a transgressor of the law, thy circumcision is become
   uncircumcision." (Rom. ii. 25.) And again, "Neither circumcision
   availeth any thing, nor uncircumcision." But when it is to the Jews and
   not to the deed that he gives this name, and wishes to signify the
   nation, he opposes to it not uncircumcision in its literal sense, but
   the Gentiles. For the Jews are the contradistinction to the Gentiles,
   the Circumcision to the Uncircumcision. Thus when he says above, "For
   He that wrought for Peter into the Apostleship of the Circumcision,
   wrought for me also unto the Gentiles;" and again, "We unto the
   Gentiles and they unto the Circumcision," he means not the rite itself,
   but the Jewish nation, thus distinguishing them from the Gentiles.

   Ver. 10. "Only they would that we should remember the poor; which very
   thing I was also zealous to do."

   This is his meaning: In our preaching we divided the world between us,
   I took the Gentiles and they the Jews, according to the Divine decree;
   but to the sustenance of the poor among the Jews I also contributed my
   share, which, had there been any dissension between us, they would not
   have accepted. Next, who were these poor persons? Many of the believing
   Jews in Palestine had been deprived of all their goods, and scattered
   over the world, as he mentions in the Epistle to the Hebrews [54] ,
   "For ye took joyfully the spoiling of your possessions;" and in writing
   to the Thessalonians, (1 Thes. ii. 14.) he extols their fortitude, "Ye
   became imitators of the Churches of God which are in Judæa,...for ye
   also suffered the same thing of your own countrymen, even as they did
   of the Jews." And he shows throughout that those Greeks who believed
   were not under persecution from the rest, such as the believing Jews
   were suffering from their own kindred, for there is no nation of a
   temper so cruel. Wherefore he exercises much zeal, as appears in the
   Epistles to the Romans (Rom. xv. 25-27.) and Corinthians (1 Cor. xvi.
   1-3.) that these persons should meet with much attention; and Paul not
   only collects money for them, but himself conveys it, as he says, "But
   now I go unto Jerusalem ministering unto the saints," (Rom. xv. 25.)
   for they were without the necessaries of life. And he here shows that
   in this instance having resolved to assist them, he had undertaken and
   would not abandon it.

   Having by these means declared the unanimity and harmony between the
   Apostles and himself, he is obliged to proceed to mention his debate
   with Peter at Antioch.

   Ver. 11, 12. "But when Cephas came to Antioch, I resisted him to the
   face, because he stood condemned. For before that certain came from
   James, he did eat with the Gentiles: but when they came, he drew back
   and separated himself, fearing them that were of the circumcision."

   Many, on a superficial reading of this part of the Epistle, suppose
   that Paul accused Peter of hypocrisy. But this is not so, indeed it is
   not, far from it; [55] we shall discover great wisdom, both of Paul and
   Peter, concealed herein for the benefit of their hearers. But first a
   word must be said about Peter's freedom in speech, and how it was ever
   his way to outstrip the other disciples. Indeed it was upon one such
   occasion that he gained his name from the unbending and impregnable
   character of his faith. For when all were interrogated in common, he
   stepped before the others and answered, "Thou art the Christ, the Son
   of the living God." (Mat. xvi. 16.) This was when the keys of heaven
   were committed to him. So too, he appears to have been the only speaker
   on the Mount; (Mat. xvii. 4.) and when Christ spoke of His crucifixion,
   and the others kept silence, he said, "Be it far from Thee." (Mat. xvi.
   22.) These words evince, if not a cautious temper, at least a fervent
   love; and in all instances we find him more vehement than the others,
   and rushing forward into danger. So when Christ was seen on the beach,
   and the others were pushing the boat in, he was too impatient to wait
   for its coming to land. (John xxi. 7.) And after the Resurrection, when
   the Jews were murderous and maddened, and sought to tear the Apostles
   in pieces, he first dared to come forward, and to declare, that the
   Crucified was taken up into heaven. (Acts ii. 14, 36.) It is a greater
   thing to open a closed door, and to commence an action, than to be
   free-spoken afterwards. How could he ever dissemble who had exposed his
   life to such a populace? He who when scourged and bound would not bate
   a jot of his courage, and this at the beginning of his mission, and in
   the heart of the chief city where there was so much danger,--how could
   he, long afterwards in Antioch, where no danger was at hand, and his
   character had received lustre from the testimony of his actions, feel
   any apprehension of the believing Jews? How could he, I say, who at the
   very first and in their chief city feared not the Jews while Jews,
   after a long time and in a foreign city, fear those of them who had
   been converted? Paul therefore does not speak this against Peter, but
   with the same meaning in which he said, "for they who were reputed to
   be somewhat, whatsoever they were, it maketh no matter to me." But to
   remove any doubt on this point, we must unfold the reason of these
   expressions.

   The Apostles, as I said before, permitted circumcision at Jerusalem, an
   abrupt severance from the law not being practicable; but when they come
   to Antioch, they no longer continued this observance, but lived
   indiscriminately with the believing Gentiles which thing Peter also was
   at that time doing. But when some came from Jerusalem who had heard the
   doctrine he delivered there, he no longer did so fearing to perplex
   them, but he changed his course, with two objects secretly in view,
   both to avoid offending those Jews, and to give Paul a reasonable
   pretext for rebuking him. [56] For had he, having allowed circumcision
   when preaching at Jerusalem, changed his course at Antioch, his conduct
   would have appeared to those Jews to proceed from fear of Paul, and his
   disciples would have condemned his excess of pliancy. And this would
   have created no small offence; but in Paul, who was well acquainted
   with all the facts, his withdrawal would have raised no such suspicion,
   as knowing the intention with which he acted. Wherefore Paul rebukes,
   and Peter submits, that when the master is blamed, yet keeps silence,
   the disciples may more readily come over. Without this occurrence
   Paul's exhortation would have had little effect, but the occasion
   hereby afforded of delivering a severe reproof, impressed Peter's
   disciples with a more lively fear. Had Peter disputed Paul's sentence,
   he might justly have been blamed as upsetting the plan, but now that
   the one reproves and the other keeps silence, the Jewish party are
   filled with serious alarm; and this is why he used Peter so severely.
   Observe too Paul's careful choice of expressions, whereby he points out
   to the discerning, that he uses them in pursuance of the plan,
   (oikonomias) and not from anger.

   His words are, "When Cephas came to Antioch, I resisted him to the
   face, because he stood condemned;" that is, not by me but by others;
   had he himself condemned him, he would not have shrunk from saying so.
   And the words, "I resisted him to the face," imply a scheme for had
   their discussion been real, they would not have rebuked each other in
   the presence of the disciples, for it would have been a great
   stumblingblock to them. But now this apparent contest was much to their
   advantage; as Paul had yielded to the Apostles at Jerusalem, so in turn
   they yield to him at Antioch. The cause of censure is this, "For before
   that certain came from James," who was the teacher at Jerusalem, "he
   did eat with the Gentiles, but when they came he drew back and
   separated himself, fearing them that were of the Circumcision:" his
   cause of fear was not his own danger, (for if he feared not in the
   beginning, much less would he do so then,) but their defection. As Paul
   himself says to the Galatians, "I am afraid of you, lest by any means I
   have bestowed labor upon you in vain:" (Gal. iv. 11.) and again, "I
   fear lest by any means as the serpent beguiled Eve,...so your minds
   should be corrupted." (2 Cor. xi. 3.) Thus the fear of death they knew
   not, but the fear lest their disciples should perish, agitated their
   inmost soul.

   Ver. 13. "Insomuch that even Barnabas was carried away with their
   dissimulation."

   Be not surprised at his giving this proceeding the name of
   dissimulation, for he is unwilling, as I said before, to disclose the
   true state of the case, in order to the correction of his disciples. On
   account of their vehement attachment to the Law, he calls the present
   proceeding "dissimulation," and severely rebukes it, in order
   effectually to eradicate their prejudice. And Peter too, hearing this
   joins in the feint, as if he had erred, that they might be corrected by
   means of the rebuke administered to him. Had Paul reproved these Jews,
   they would have spurned at it with indignation, for they held him in
   slight esteem; but now, when they saw their Teacher silent under
   rebuke, they were unable to despise or resist Paul's sentence.

   Ver. 14. "But when I saw that they walked not uprightly according to
   the truth of the Gospel."

   Neither let this phrase disturb you, for in using it he does not
   condemn Peter, but so expresses himself for the benefit of those who
   were to be reformed by the reproof of Peter.

   Ver. 14. "I said unto Cephas before them all."

   Observe his mode of correcting the others; he speaks "before them all,"
   that the hearers might be alarmed thereby. And this is what he says,--

   Ver. 14. "If thou, being a Jew, livest as do the Gentiles, and not as
   do the Jews, how compellest thou the Gentiles to live as do the Jews?"
   [57]

   But it was the Jews and not the Gentiles who were carried away together
   with Peter; why then does Paul impute what was not done, instead of
   directing his remarks, not against the Gentiles, but against the
   dissembling Jews? And why does he accuse Peter alone, when the rest
   also dissembled together with him? Let us consider the terms of his
   charge; "If thou, being a Jew, livest as do the Gentiles, and not as do
   the Jews, how compellest thou the Gentiles to live as do the Jews?" for
   in fact Peter alone had withdrawn himself. His object then is to remove
   suspicion from his rebuke; had he blamed Peter for observing the Law,
   the Jews would have censured him for his boldness towards their
   Teacher. But now arraigning him in behalf of his own peculiar
   disciples, I mean the Gentiles, he facilitates thereby the reception of
   what he has to say which he also does by abstaining from reproof of the
   others, and addressing it all to the Apostle. "If thou," he says,
   "being a Jew, livest as do the Gentiles, and not as do the Jews;" which
   almost amounts to an explicit exhortation to imitate their Teacher,
   who, himself a Jew, lived after the manner of the Gentiles. This
   however he says not, for they could not have received such advice, but
   under color of reproving him in behalf of the Gentiles, he discloses
   Peter's real sentiments. On the other hand, if he had said, Wherefore
   do you compel these Jews to Judaize? his language would have been too
   severe. But now he effects their correction by appearing to espouse the
   part, not of the Jewish, but of the Gentile, disciples; for rebukes,
   which are moderately severe, secure the readiest reception. And none of
   the Gentiles could object to Paul that he took up the defense of the
   Jews. The whole difficulty was removed by Peter's submitting in silence
   to the imputation of dissimulation, in order that he might deliver the
   Jews from its reality. At first Paul directs his argument to the
   character which Peter wore, "If thou, being a Jew:" but he generalizes
   as he goes on, and includes himself in the phrase, [58]

   Ver. 15. "We being Jews by nature, and not sinners of the Gentiles."
   [59]

   These words are hortatory, but are couched in the form of a reproof, on
   account of those Jews. So elsewhere, under cover of one meaning he
   conveys another; as where he says in his Epistle to the Romans, "But
   now I go unto Jerusalem, ministering unto the saints." (Rom. xv. 25.)
   Here his object was not simply to inform them of the motive of his
   journey to Jerusalem, but to excite them to emulation in the giving of
   alms. Had he merely wished to explain his motive, it would have
   sufficed to say, "I go to ministering unto the saints;" but now observe
   what he says in addition; "For it hath been the good pleasure of
   Macedonia and Achaia to make a certain contribution for the poor among
   the saints that are at Jerusalem. Yea, it hath been their good pleasure
   and their debtors they are." And again, "For if the Gentiles have been
   made partakers of their spiritual things, they owe it to them, also to
   minister unto them in carnal things." (Rom. xv. 26, 27.)

   Observe how he represses the high thoughts of the Jews; preparing for
   one thing by means of another, and his language is authoritative. "We
   being Jews by nature, and not sinners of the Gentiles." The phrase,
   "Jews by nature," implies that we, who are not proselytes, but educated
   from early youth in the Law, have relinquished our habitual mode of
   life, and be taken ourselves to the faith which is in Christ.

   Ver. 16. "Knowing that a man is not justified by the works of the Law,
   save through faith, in Jesus Christ, even we believed on Christ Jesus."

   Observe here too how cautiously he expresses himself; he does not say
   that they had abandoned the Law as evil, but as weak. If the law cannot
   confer righteousness, it follows that circumcision is superfluous; and
   so far he now proves; but he proceeds to show that it is not only
   superfluous but dangerous. It deserves especial notice, how at the
   outset he says that a man is not justified by the works of the Law; but
   as he proceeds he speaks more strongly;

   Ver. 17. "But if, while we sought to be justified in Christ, we
   ourselves also were found sinners is Christ a minister of sin?"

   If faith in Him, says he, avail not for our justification, but it be
   necessary again to embrace the Law, and if, having forsaken the Law for
   Christ's sake, we are not justified but condemned for such
   abandonment,--then shall we find Him, for whose sake we forsook the Law
   and went over to faith the author of our condemnation. [60] Observe
   how, he has resolved the matter to a necessary absurdity. And mark how
   earnestly and strongly he argues. For if, he says, it behooved us not
   to abandon the Law, and we have so abandoned it for Christ's sake, we
   shall be judged. Wherefore do you urge this upon Peter, who is more
   intimately acquainted with it than any one? Hath not God declared to
   him, that an uncircumcised man ought not to be judged by circumcision;
   and did he not in his discussion with the Jews rest his bold opposition
   upon the vision which he saw? Did he not send from Jerusalem
   unequivocal decrees upon this subject? Paul's object is not therefore
   to correct Peter, but his animadversion required to be addressed to
   him, though it was pointed at the disciples; and not only at the
   Galatians, but also at others who labor under the same error with them.
   For though few are now circumcised, yet, by fasting and observing the
   sabbath with the Jews, they equally exclude themselves from grace. If
   Christ avails not to those who are only circumcised, much more is peril
   to be feared where fasting and sabbatizing are observed, and thus two
   commandments of the Law are kept in the place of one. And this is
   aggravated by a consideration of time: for they so acted at first while
   the city and temple and other institutions yet existed; but these who
   with the punishment of the Jews, and the destruction of the city before
   their eyes, [61] observe more precepts of the Law than the others did,
   what apology can they find for such observance, at the very time when
   the Jews themselves, in spite of their strong desire, cannot keep it?
   Thou hast put on Christ, thou hast become a member of the Lord, and
   been enrolled in the heavenly city, and dost thou still grovel in the
   Law? How is it possible for thee to obtain the kingdom? Listen to
   Paul's words, that the observance of the Law overthrows the Gospel, and
   learn, if thou wilt, how this comes to pass, and tremble, and shun this
   pitfall. Wherefore dost thou keep the sabbath, and fast with the Jews?
   Is it that thou fearest the Law and abandonment of its letter? But thou
   wouldest not entertain this fear, didst thou not disparage faith as
   weak, and by itself powerless to save. A fear to omit the sabbath
   plainly shows that you fear the Law as still in force; and if the Law
   is needful, it is so as a whole, not in part, nor in one commandment
   only; and if as a whole, the righteousness which is by faith is little
   by little shut out. If thou keep the sabbath, why not also be
   circumcised? and if circumcised, why not also offer sacrifices? If the
   Law is to be observed, it must be observed as a whole, or not at all.
   If omitting one part makes you fear condemnation, this fear attaches
   equally to all the parts. If a transgression of the whole is not
   punishable, much less is the transgression of a part; on the other
   hand, if the latter be punishable, much more is the former. But if we
   are bound to keep the whole, we are bound to disobey Christ, or by
   obedience to Him become transgressors of the Law. If it ought to be
   kept, those who keep it not are transgressors, and Christ will be found
   to be the cause of this transgression, for He annulled the Law as
   regards these things Himself, and bid others annul it. Do you not
   understand what these Judaizers are compassing? They would make Christ,
   who is to us the Author of righteousness, the Author of sin, as Paul
   says, "Therefore Christ is the minister of sin." Having thus reduced
   the proposition to an absurdity, he had nothing further to do by way of
   overthrowing it, but was satisfied with the simple protestation,

   Ver. 17. "God forbid:" for shamelessness and irreverence need not be
   met by processes of reasoning, but a mere protest is enough.

   Ver. 18. "For if I build up again those things which I destroyed, I
   prove myself a transgressor." [62]

   Observe the Apostle's discernment; his opponents endeavored to show,
   that he who kept not the Law was a transgressor, but he retorts the
   argument upon them, and shows that he who did keep the Law was a
   transgressor, not merely of faith, but of the Law itself. "I build up
   again the things which I destroyed," that is, the Law; he means as
   follows: the Law has confessedly ceased, and we have abandoned it, and
   betaken ourselves to the salvation which comes of faith. But if we make
   a point of setting it up again, we become by that very act
   transgressors, striving to keep what God has annulled. Next he shows
   how it has been annulled.

   Ver. 19. "For I [63] through the Law died unto the Law."

   This may be viewed in two ways; it is either the law of grace which he
   speaks of, for he is wont to call this a law, as in the words, "For the
   law of the Spirit of life made me free:" (Rom. viii. 2.) or it is the
   old Law, of which he says, that by the Law itself he has become dead to
   the Law. That is to say, the Law itself has taught me no longer to obey
   itself, and therefore if I do so, I shall be transgressing even its
   teaching. [64] How, in what way has it so taught? Moses says, speaking
   of Christ, "The Lord God will raise up unto thee a Prophet from the
   midst of thee of thy brethren, like unto me; unto Him shall ye
   hearken." (Deut. xviii. 15.) Therefore they who do not obey Him,
   transgress the Law. Again, the expression, "I through the Law died unto
   the Law," may be understood in another sense: the Law commands all its
   precepts to be performed, and punishes the transgressor; therefore we
   are all dead to it, for no man has fulfilled it. Here observe, how
   guardedly he assails it; he says not, "the Law is dead to me;" but, "I
   am dead to the Law;" the meaning of which is, that, as it is impossible
   for a dead corpse to obey the commands of the Law, so also is it for me
   who have perished by its curse, for by its word am I slain. Let it not
   therefore lay commands on the dead, dead by its own act, dead not in
   body only, but in soul, which has involved the death of the body. This
   he shows in what follows:

   Ver. 19, 20. "That I might live unto God, [65] I have been crucified
   with Christ."

   Having said, "I am dead," lest it should be objected, how then dost
   thou live? he adds the cause of his living, and shows that when alive
   the Law slew him, but that when dead Christ through death restored him
   to life. He shows the wonder to be twofold; that by Christ both the
   dead was begotten into life, and that by means of death. He here means
   the immortal life, for this is the meaning of the words, "That I might
   live unto God I am crucified with Christ." [66] How, it is asked, can a
   man now living and breathing have been crucified? That Christ hath been
   crucified is manifest, but how canst thou have been crucified, and yet
   live? He explains it thus;

   Ver. 20. "Yet [67] I live; and yet no longer I, but Christ liveth in
   me."

   In these words, "I am crucified with Christ," he alludes to Baptism
   [68] and in the words "nevertheless I live, yet not I," our subsequent
   manner of life whereby our members are mortified. By saying "Christ
   liveth in me," he means nothing is done by me, which Christ
   disapproves; for as by death he signifies not what is commonly
   understood, but a death to sin; so by life, he signifies a delivery
   from sin. For a man cannot live to God, otherwise than by dying to sin;
   and as Christ suffered bodily death, so does Paul a death to sin.
   "Mortify," says he, "your members which are upon the earth;
   fornication, uncleanness, passion;" (Col. iii. 5.), and again, "our old
   man was crucified," (Rom. vi. 6.) which took place in the Bath. [69]
   After which, if thou remainest dead to sin, thou livest to God, but if
   thou let it live again, thou art the ruin of thy new life. This however
   did not Paul, but continued wholly dead; if then, he says, I live to
   God a life other than that in the Law, and am dead to the Law, I cannot
   possibly keep any part of the Law. Consider how perfect was his walk,
   and thou wilt be transported with admiration of this blessed soul. He
   says not, "I live," but, "Christ liveth in me;" who is bold enough to
   utter such words? Paul indeed, who had harnessed himself to Christ's
   yoke, and cast away all worldly things, and was paying universal
   obedience to His will, says not, "I live to Christ," but what is far
   higher, "Christ liveth in me." As sin, when it has the mastery, is
   itself the vital principle, and leads the soul whither it will, so,
   when it is slain and the will of Christ obeyed, this life is no longer
   earthly, but Christ liveth, that is, works, has mastery within us. His
   saying, "I am crucified with Him" "I no longer live," but "am dead,"
   seeming incredible to many, he adds,

   Ver. 20. "And that life which I now live in the flesh, I live in faith,
   the faith which is in the Son of God."

   The foregoing, says he, relates to our spiritual life, but this life of
   sense too, if considered, will be found owing to my faith in Christ.
   For as regards the former Dispensation and Law, I had incurred the
   severest punishment, and had long ago perished, "for all have sinned,
   and come short of the glory of God." (Rom. iii. 23.) And we, who lay
   under sentence, have been liberated by Christ, for all of us are dead,
   if not in fact, at least by sentence; and He has delivered us from the
   expected blow. When the Law had accused, and God condemned us, Christ
   came, and by giving Himself up to death, rescued us all from death. So
   that "the life which I now live in the flesh, I live in faith." Had not
   this been, nothing could have averted a destruction as general as that
   which took place at the flood, but His advent arrested the wrath of
   God, and caused us to live by faith. That such is his meaning appears
   from what follows. After saying, that "the life which I now live in the
   flesh, I live in faith," he adds,

   Ver. 20. "In the Son of God, Who loved me, and gave Himself up for me."

   How is this, O Paul! why dost thou appropriate a general benefit, and
   make thine own what was done for the whole world's sake? for he says
   not, "Who loved us," but, "Who loved me." And besides the Evangelist
   says, "God so loved the world;" (John iii. 16.) and Paul himself, "He
   that spared not His own Son, but delivered Him up," not for Paul only,
   but, "for us all;" (Rom. viii. 32.) and again, "that He might purify
   unto himself a people for his own possession," (Tit. ii. 14.) But
   considering the desperate condition of human nature, and the ineffably
   tender solicitude of Christ, in what He delivered us from, and what He
   freely gave us, and kindled by the yearning of affection towards Him,
   he thus expresses himself. Thus the Prophets often appropriate to
   themselves Him who is God of all, as in the words, "O God, thou art my
   God, early will I seek Thee." (Psalm lxiii. 1.) Moreover, this language
   teaches that each individual justly owes as a great debt of gratitude
   to Christ, as if He had come for his sake alone, for He would not have
   grudged this His condescension though but for one, so that the measure
   of His love to each is as great as to the whole world. Truly the
   Sacrifice was offered for all mankind, [70] and was sufficient to save
   all, but those who enjoy the blessing are the believing only.
   Nevertheless it did not deter Him from His so great condescension, that
   not all would come; but He acted after the pattern of the supper in the
   Gospel, which He prepared for all, (Luke xiv. 16.) yet when the guests
   came not, instead of withdrawing the viands, He called in others. So
   too He did not despise that sheep, though one only, which had strayed
   from the ninety and nine. (Mat. xviii. 12.) This too in like manner St.
   Paul intimates, when he says, speaking about the Jews, "For what if
   some were without faith, shall their want of faith make of none effect
   the faithfulness of God? God forbid: yea let God be found true, but
   every man a liar." (Rom. iii. 3, 4.) When He so loved thee as to give
   Himself up to bring thee who wast without hope to a life so great and
   blessed, canst thou, thus gifted, have recourse to things gone by? His
   reasoning being completed, he concludes with a vehement asseveration,
   saying,

   Ver. 21. "I do not make void the grace of God." [71]

   Let those, who even now Judaize and adhere to the Law, listen to this,
   for it applies to them.

   Ver. 21. "For if righteousness is through the Law, then Christ died for
   naught."

   What can be more heinous than this sin? [72] what more fit to put one
   to shame than these words? Christ's death is a plain proof of the
   inability of the Law to justify us; and if it does justify, then is His
   death superfluous. Yet how could it be reasonable to say that has been
   done heedlessly and in vain which is so awful, so surpassing human
   reason, a mystery so ineffable, with which Patriarchs travailed, which
   Prophets foretold, which Angels gazed on with consternation, which all
   men confess as the summit of the Divine tenderness? Reflecting how
   utterly out of place it would be if they should say that so great and
   high a deed had been done superfluously, (for this is what their
   conduct came to,) he even uses violent language against them, as we
   find in the words which follow.
     __________________________________________________________________

   [41] ["The Acts mention five such journeys after his conversion:
   (1.)-ix. 23 (Comp. Gal. i. 18.) (2.)-xi. 30; xii. 25. (3.)-xv. 2, the
   journey to the Apostolic Council, a.d. 50 or 51. (4.)-xviii. 22, the
   journey in 54. (5.)-xxi. 15 (Comp. Ro. 15: 25 ff.) the last journey
   when he was made a pardoner and sent to Cæsarea in 58. The first of
   these journeys cannot be meant on account of Gal. i. 18. The second is
   excluded by the chronological date of Gal. ii. 1, for as it took place
   during the famine of Palestine in the year of Herod's death, a.d. 44,
   it would put the commission of Paul back to the year 30, which is much
   too early. There is no good reason why Paul should have mentioned this
   second journey. The fifth journey cannot be meant for it took place
   after the composition of Epistle to Galatians and after dispersion of
   Apostles. Nor can we think of the fourth journey which was transient,
   nor was Barnabas with him on that journey, Acts xv. 39. So the journey
   here mentioned is the same as that of Acts xv. 2. This took place 50 or
   51, i.e., fourteen years after his conversion, 37."--Schaff in Pop.
   Com.--G.A.]

   [42] ["In St. Luke's narrative (Acts xv. 2.) he is said to have been
   sent by the Church at Antioch. The revelation either prompted or
   confirmed the decision of the Church."--Lightfoot.--G.A.]

   [43] [That is, that Barnabas and Titus as witnesses of the proceedings
   might testify to the Judaizing teachers everywhere, &c.--G.A.]

   [44] [Being "a Greek:" Lightfoot says this is a "causal" participial
   clause giving the "reason" why Titus was not circumcised; because he
   was a Greek and not a Jew or part Jew as Timothy was. Schaff makes it a
   "concessive" clause; although he was a Greek, that is, a heathen.
   Farrar in Life and Work of Paul (233-6) claims that Titus was
   circumcised but not compelled to be. This however cannot be held in
   view of the context and the position of the words in the
   sentence.--G.A.]

   [45] ["These were formerly Pharisees (Acts xv. 5.) and were still so in
   spirit although they professed Christianity and were baptized." Schaff
   in Pop. Com.--G.A.]

   [46] ["Had we consented to the suggestion to circumcise Titus, we
   should thereby have yielded to the false brethren standing in the
   background, who declared the circumcision of Gentile Christians to be
   necessary (Acts xv. 5.); but this did not at all take
   place."--Meyer.--G.A.]

   [47] ["In order that by our conduct the principle of Christian freedom
   should not be shaken and ye should not be induced to deviate from the
   truth of the Gospel by mixing it up with Mosaism."--Meyer.--G.A.]

   [48] [Lightfoot says, "The expression is depreciatory here, not indeed
   of the twelve themselves but of the extravagant and exclusive claims
   set up for them by the Judaizers." So also Dr. Schaff. "The addition of
   ti heinai and hopoioibetrays a certain irritation in reference to the
   opponents who would not concede Paul an estimation given to the
   original Apostles."--Meyer.--G.A.]

   [49] ["It is entirely in opposition to the context that Chrysostom,
   Theophylact and Jerome refer this to the earlier teaching of the
   Apostles, making Paul say that whether at an earlier date they had been
   Judaizers or not was to him a matter of indifference."-- Meyer.--G.A.]

   [50] [They did virtually abolish circumcision by the decree of the
   council at Jerusalem as is shown in the account in (Acts xv.) And the
   failure of the effort to have Titus circumcised shows that the account
   in Gal. ii. has nothing inconsistent with that decree. This as to
   Gentiles. The question did not concern Jews, who were already
   circumcised in infancy except in cases like that of Timothy where
   circumcision had been neglected. His case Paul himself decided without
   any consultation with others.--G.A.]

   [51] ["This passage cannot be worse misunderstood than it has been by
   Baur according to whom there was a special Gospel of the uncircumcision
   and a special gospel of the circumcision, one maintaining the necessity
   of circumcision, the other allowing it to drop."--Meyer.--G.A.]

   [52] ["If there had been a real conflict in doctrine, the Apostles
   would not have given Paul their hand, and Paul would have refused them
   his."--G.A.]

   [53] ["There was no difference of doctrine or gospel, but only a
   division of territory, and how little Paul considered his apostolic
   call to the Gentiles' as excluding the conversion of the Jews from his
   operations may be seen from such passages as 1 Cor. ix. 20; Ro. i. 16;
   ix. 1; xi. 14."--Meyer.--G.A.]

   [54] [Hebrews x. 34. [This is interesting as showing that Chrysostom
   attributed the Epistle to the Hebrews to St. Paul, though most modern
   critics do not agree with him in that view.--G.A.]

   [55] [all' ouk esti tauta, ouk eotin apage.--G.A.]

   [56] S. Jerome adopts the interpretation given in the text, viz. that
   S. Peter's dissimulation was no sin, but intended as an opportunity for
   S. Paul to declare the freedom of the Gentiles from the Jewish Law. On
   the other hand, S. Austin considers that he acted through wrong
   motives, and sinned in dissembling. In this opinion he is supported by
   Tertullian, S. Cyprian, S. Cyril, of Alexandria, S. Gregory and
   Ambrosiaster. (Hieron. in loc, et alibi. August. de Bapt. contr.
   Donatist. ii. 2. de Mendacio 8. Tertull. de Præscript. 23. in Marc. iv.
   3. v. 3. Cyprian, Ep. ad Quint. 71. Cyril. Alex. in Julian. ix. fin.
   Gregor. in Ezech. ii. Hom. 6, 9. Ambrosiast. in loc.) S. Austin is
   influenced in his judgment of the transaction by an anxiety lest
   disingenuousness and duplicity should receive countenance from the
   apparent example of an Apostle; S. Chrysostom and S. Jerome by
   affectionate reverence for the memory of so great a benefactor and so
   exalted a saint. Vid. Justinian, in loco. [In earlier life Chrysostom
   had himself practiced such a "scheme," as that which he here attributes
   to Paul. In order to induce his friend Basil to be consecrated as a
   bishop he made on him the (false) impression that he himself had
   already been consecrated.] Neander (Life of Chrysostom p. 22.) says:
   "In the first book of his work on the Priesthood Chrysostom defends the
   principle that a falsehood is permitted for a good object. An invention
   which has for its sole object the advantage of another is rather an
   oikonomia (the word he uses in expounding our passage.) This lax view
   respecting truth was not peculiar to Chrysostom but was consonant with
   the prevailing spirit of the Eastern Church. There were a few
   exceptions however to this view, among whom were John of Lycopolis in
   Egypt, and Basil of Cæsarea who says tou kurion diaphoran pseudous
   oudemain ekphenantos. Schaff says (Prolegomena p. 8): "Origen, Jerome
   and Chrysostom explain the offense of this collision away by turning it
   into a theatrical and hypocritical farce, shrewdly arranged by the
   Apostle for a purpose. In this respect the modern standard of ethics is
   far superior to that of the Fathers and more fully accords with the
   spirit of the New Testament." [We may add that Chrysostom's view gains
   nothing; for to save one Apostle from the charge of unpremeditated
   hypocrisy, he makes both guilty of premeditated hypocrisy.--G.A.]

   [57] [For the bearing of this passage upon the Tübingen theory of Baur,
   "the most important of recent theological controversies" see
   Lightfoot's Commentary on Galatians, Excursus on St. Paul and the
   Three, pp. 191 ff., and Fisher's Supernatural Origin of Christianity,
   pp. 205-ff.--G.A.]

   [58] [For the bearing of this passage upon the Tübingen theory of Baur,
   "the most important of recent theological controversies" see
   Lightfoot's Commentary on Galatians, Excursus on St. Paul and the
   Three, pp. 191 ff., and Fisher's Supernatural Origin of Christianity,
   pp. 205-ff.--G.A.]

   [59] [Schaff says: "The following verses to the end of the chapter are
   a summary report or dramatic sketch of Paul's address to Peter." So
   also Meyer who gives four good reasons for this view. So also Schmoller
   (in Lange) and Ellicott. Others think that vv. 15-21 are addressed to
   the Galatians.--G.A.]

   [60] ["Thus to be justified in Christ, it was necessary to sink to the
   level of Gentiles to become sinners' in fact. But are we not thus
   making Christ a minster of sin? Away with the profane thought! No, the
   guilt is not in abandoning the Law, but in seeking it again when
   abandoned. Thus alone we convict ourselves of transgression. On the
   other hand in abandoning the Law we did but follow the promptings of
   the Law." Lightfoot.--G.A.]

   [61] [The Epistle to the Galatians was written in the year a.d. 56 or
   57 and the destruction of Jerusalem occurred in a.d. 70.--G.A.]

   [62] ["I myself (Paul now politely chooses the first person but means
   Peter) stand convicted of transgression if I build again (as thou dost
   now at Antioch) the very law of Moses which I pulled down (as thou
   didst at Cæsarea by divine command and at first at Antioch) and thus
   condemn my own former conduct."--Schaff in Pop. Com.--G.A.]

   [63] ['egho gar--In my case the process has been this, using his own
   experience.--G.A.]

   [64] ["This second interpretation of Chrysostom is undoubtedly the
   correct one (though he errs in elucidating the relation of dia; by
   referring to Deut. xviii. 15.) comp. Rom. vii. 4, 6; The law itself led
   him to Christ, by developing the sense of sin and the need of
   redemption."--Schaff in Pop. Com.--G.A.]

   [65] ["That I might live unto God" is not to be joined to "I have been
   crucified with Christ" as Chrysostom, for it belongs to the
   completeness of the thought introduced by gar ver. 19.--Meyer.--G.A.]

   [66] ["That I might live unto God" is not to be joined to "I have been
   crucified with Christ" as Chrysostom, for it belongs to the
   completeness of the thought introduced by gar ver. 19.--Meyer.--G.A.]

   [67] [This is the rendering of the Rev. Ver. though the American
   Committee has, "And it is no longer I that live;" and correctly so. For
   as Dr. Schaff says, The reading of the Rev. Ver. (and the Author. Ver.
   too) conveys a beautiful and true idea, but it is grammatically
   incorrect, since the original has no "nevertheless" and no "yet." Pop.
   Com. on Gal. and Companion to the Greek Testament, p. 453.--G.A.]

   [68] [Chrysostom held baptismal regeneration.--G.A.]

   [69] [Chrysostom held baptismal regeneration.--G.A.]

   [70] ["Chrysostom teaches that God foreordained all men to holiness and
   salvation and that Christ died for all and is both willing and able to
   save all, but not against their will."--Schaff, Proleg. p. 20.--G.A.]

   [71] ["Negative side of the life which Paul (from ver. 19.) has
   described as his own. By this negative, with the grave reason assigned
   for it in the latter part of the verse, the perverse conduct of Peter
   is completely condemned."--Meyer.--G.A.]

   [72] ["This blasphemous inference gives the finishing stroke to the
   false Judaizing gospel. "This collision between Peter and Paul
   furnished material to the Ebionites for an attack upon Paul, to the
   Gnostics for an attack upon the Jewish apostles and to Porphyry for an
   attack upon Christianity itself [as well as to Baur and the Tübingen
   school for an attack in modern times from a different standpoint]. But
   Christianity has surveyed all these attacks and gains new strength from
   every conflict."--Schaff.--G.A.]
     __________________________________________________________________

   Chapter III.

   Verse 1

   "O foolish Galatians [73] who did bewitch you, before whose eyes Jesus
   Christ was openly set forth, crucified?"

   Here he passes to another subject; in the former chapters he had shown
   himself not to be an Apostle of men, nor by men, nor in want of
   Apostolic instruction. Now, having established his authority as a
   teacher, he proceeds to discourse more confidently, and draws a
   comparison between faith and the Law. At the outset he said, "I marvel
   that ye are so quickly removing;" (Gal. i. 6.) but here, "O foolish
   Galatians;" then, his indignation was in its birth, but now, after his
   refutation of the charges against himself, and his proofs, it bursts
   forth. Let not his calling them "foolish" surprise you; for it is not a
   transgression of Christ's command not to call one's brother a fool, but
   rather a strict observance of it. For it is not said simply, "Whosoever
   shall say to his brother, Thou fool," (Mat. v. 22.) but, whosoever
   shall do so, "without a cause." [74] And who more fittingly than they
   could so be called, who after so great events, adhered to past things,
   as if nothing else had ever happened? If on this account Paul is to be
   called a "reviler," Peter may likewise, on account of Annanias and
   Sapphira, be called a homicide; but as it would be wildness to do so in
   that case, much more in this. Moreover it is to be considered, that
   this vehemence is not used at the beginning, but after these evidences
   and proofs, which, rather than Paul himself, might now be held to
   administer the rebuke. For after he had shown that they rejected the
   faith, and made the death of Christ to be without a purpose, he
   introduces his reproof, which, even as it is, is less severe than they
   merited. Observe too how soon he stays his arm; for he adds not, Who
   has seduced you? who has perverted you? who has been sophistical with
   you? but, "Who hath cast an envious eye on you?" thus tempering his
   reprimand with somewhat of praise. For it implies that their previous
   course had excited jealousy, [75] and that the present occurrence arose
   from the malignity of a demon, whose breath had blasted their
   prosperous estate.

   And when you hear of jealousy in this place, and in the Gospel, of an
   evil eye, which means the same, you must not suppose that the glance of
   the eye has any natural power to injure those who look upon it. For the
   eye, that is, the organ itself, cannot be evil; but Christ in that
   place means jealousy by the term. To behold, simply, is the function of
   the eye, but to behold in an evil manner belongs to a mind depraved
   within. As through this sense the knowledge of visible objects enters
   the soul, and as jealousy is for the most part generated by wealth, and
   wealth and sovereignty and pomp are perceived by the eye, therefore he
   calls the eye evil; not as beholding merely, but as beholding enviously
   from some moral depravity. Therefore by the words, "Who hath looked
   enviously on you," he implies that the persons in question acted, not
   from concern, not to supply defects, but to mutilate what existed. For
   envy, far from supplying what is wanting, subtracts from what is
   complete, and vitiates the whole. And he speaks thus, not as if envy
   had any power of itself, but meaning, that the teachers of these
   doctrines did so from envious motives.

   Ver. 1. "Before whose eyes Jesus Christ was openly set forth,
   crucified."

   Yet was He not crucified in Galatia, but at Jerusalem. His reason for
   saying, "among you," [76] is to declare the power of faith to see
   events which are at a distance. He says not, "crucified," but, "openly
   set forth crucified," signifying that by the eye of faith they saw more
   distinctly than some who were present as spectators. For many of the
   latter received no benefit, but the former, who were not eye-witnesses,
   yet saw it by faith more clearly. These words convey both praise and
   blame; praise, for their implicit acceptance of the truth; blame,
   because Him whom they had seen, for their sakes, stripped naked,
   transfixed, nailed to the cross, spit upon, mocked, fed with vinegar,
   upbraided by thieves, pierced with a spear; (for all this is implied in
   the words, "openly set forth, crucified,") [77] Him had they left, and
   betaken themselves to the Law, unshamed by any of those sufferings.
   Here observe how Paul, leaving all mention of heaven, earth, and sea,
   every where preaches the power of Christ, bearing about as he did, and
   holding up His cross: for this is the sum of the Divine love toward us.

   Ver. 2. "This only would I learn from you, Received ye the Spirit by
   the works of the Law, or by the hearing of faith?"

   As ye do not attend, says he, to long discourses, nor are willing to
   contemplate the magnitude of this Economy, I am desirous, (seeing your
   extreme ignorance,) to convince you by concise arguments and a summary
   method of proof. Before, he had convinced them by what he said to
   Peter; now, he encounters them entirely with arguments, drawn not from
   what had occurred elsewhere, but from what had happened among
   themselves. [78] And his persuasives and proofs are adduced, not merely
   from what was given them in common with others, but from what was
   especially conferred on themselves. Therefore he says, "This only would
   I learn from you, Received ye the Spirit by the works of the Law, or by
   the hearing of faith." Ye have received, he says, the Holy Spirit, ye
   have done many mighty works, ye have effected miracles in raising the
   dead, in cleansing lepers, in prophesying, in speaking with
   tongues,--did the Law confer this great power upon you? was it not
   rather Faith, seeing that, before, ye could do no such things? Is it
   not then the height of madness for these who have received such
   benefits from Faith, to abandon it, and desert back to the Law which
   can offer you nothing of the same kind?

   Ver. 3. "Are ye so foolish? having begun in the Spirit, are ye now
   perfected in the flesh?"

   Here again he seasonably interposes a rebuke; time, he says, should
   have brought improvement; but, so far from advancing, ye have even
   retrograded. Those who start from small beginnings make progress to
   higher things; ye, who began with the high, have relapsed to the low.
   Even had your outset been carnal, your advance should have been
   spiritual, but now, after starting from things spiritual, ye have ended
   your journey in that which is carnal; for to work miracles is
   spiritual, but to be circumcised is carnal. And after miracles ye have
   passed to circumcision, after having apprehended the truth ye have
   fallen back to types, after gazing on the sun ye seek a candle, after
   having strong meat ye run for milk. He says, "made perfect," [79] which
   means not "initiated" merely, but "sacrificed," signifying that their
   teachers took and slew them like animals, while they resigned
   themselves to suffer what those teachers pleased. As if some captain,
   or distinguished man, after a thousand victories and trophies, were to
   subject himself to infamy as a deserter, and offer his body to be
   branded at the will of others.

   Ver. 4. "Did ye suffer so many things in vain? [80] if it be indeed in
   vain."

   This remark is far more piercing than the former, for the remembrance
   of their miracles would not be so powerful as the exhibition of their
   contests and endurance of sufferings for Christ's sake. All that you
   have endured, says he, these men would strip you of, and would rob you
   of your crown. Then, lest he should dismay and unnerve, he proceeds not
   to a formal judgment, but subjoins, "if it be indeed in vain;" if you
   have but a mind to shake off drowsiness and recover yourselves, he
   says, it is not in vain. Where then be those who would cut off
   repentance [81] ? Here were men who had received the Spirit, worked
   miracles, become confessors, encountered a thousand perils and
   persecutions for Christ's sake, and after so many achievements had
   fallen from grace; nevertheless he says, if ye have the purpose, ye may
   recover yourselves.

   Ver. 5. "He therefore that supplieth to you the Spirit, and worketh
   miracles among you, doeth he it by the works of the law, or by the
   hearing of faith?"

   Have ye been vouchsafed, he says, so great a gift, and achieved such
   wonders, because ye observed the Law, or because ye adhered to Faith?
   plainly on account of Faith. Seeing that they played this argument to
   and fro, that apart from the Law, Faith had no force, he proves the
   contrary, viz., that if the Commandments be added, Faith no longer
   avails; for Faith then has efficacy when things from the Law are not
   added to it. "Ye who would be justified by the Law, ye are fallen away
   from grace:" (Gal. v. 4.) This he says later, when his language has
   grown bolder, employing the vantage-ground by that time gained;
   meanwhile while gaining it, he argues from their past experience. For
   it was when ye obeyed Faith, he says, not the Law, that ye received the
   Spirit and wrought miracles.

   And here, as the Law was the subject of discussion, he moots another
   special point of controversy, and very opportunely and with much
   cogency introduces a notice of Abraham.

   Ver. 6. "Even as Abraham believed God, and it was reckoned unto him for
   righteousness."

   Even the miracles done by themselves, he says, declare the power of
   Faith, but I shall attempt if you will suffer me to draw my proofs from
   ancient narratives also. Then, as they made great account of the
   Patriarch, he brings his example forward, and shows that he too was
   justified by Faith. [82] And if he who was before grace, was justified
   by Faith, although plentiful in works, much more we. For what loss was
   it to him, not being under the Law? None, for his faith sufficed unto
   righteousness. The Law did not then exist, he says, neither does it now
   exist, any more than then. In disproving the need of the Law, he
   introduces one who was justified before the Law, lest an objection
   should also be made to him; for as then it was not yet given, so now,
   having been given, it was abrogated. And as they made much of their
   descent from Abraham, and feared lest, abandoning the Law, they should
   be considered strangers to his kin; Paul removes this fear by turning
   their argument against themselves, and proves that faith is especially
   concerned in connecting them with Abraham. He draws out this argument
   more at length in the Epistle to the Romans; however he urges it also
   here in, the words,

   Ver. 7. "Know therefore, that they which be of faith, the same are sons
   of Abraham."

   Which he proves by ancient testimony thus:

   Ver. 8. "And the Scripture, [83] foreseeing that God would justify the
   Gentiles by faith, preached the Gospel beforehand unto Abraham, saying,
   In thee shall all the nations be blessed."

   If then those were Abraham's sons, not, who were related to him by
   blood, but who follow his faith, for this is the meaning of the words,
   "In thee all the nations," it is plain that the heathen are brought
   into kindred with him.

   Hereby too is proved another important point. It perplexed them that
   the Law was the older, and Faith afterwards. Now he removes this notion
   by showing that Faith was anterior to the Law; as is evident from
   Abraham's case, who was justified before the giving of the Law. He
   shows too that late events fell out according to prophecy; "The
   Scripture," says he, "foreseeing that God would justify the Gentiles by
   faith, preached the Gospel beforehand unto Abraham." Attend to this
   point. He Himself who gave the Law, had decreed, before He gave it,
   that the heathen should be justified by Faith. And he says not
   "revealed," but, "preached the Gospel," to signify that the patriarch
   was in joy at this method of justification, and in great desire for its
   accomplishment.

   Further, they were possessed with another apprehension; it was written,
   "Cursed is every one that continueth not in all things that are written
   in the book of the Law, to do them." (Deut. xxvii. 26.) And this he
   removes, with great skill and prudence, turning their argument against
   themselves, and showing that those who relinquish the Law are not only
   not cursed, but blessed; and they who keep it, not only not blessed but
   cursed. They said that he who kept not the Law was cursed, but he
   proves that he who kept it was cursed, and he who kept it not, blessed.
   Again, they said that he who adhered to Faith alone was cursed, but he
   shows that he who adhered to Faith alone, is blessed. And how does he
   prove all this? for it is no common thing which we have promised;
   wherefore it is necessary to give close attention to what follows. He
   had already shown this, by referring to the words spoken to the
   Patriarch, "In thee shall all nations be blessed," (Gen. xii. 4.) at a
   time, that is, when Faith existed, not the Law; so he adds by way of
   conclusion,

   Ver. 9. "So then they which be of faith are blessed with the faithful
   Abraham." [84]

   Then, that they might not turn round, and object that, true it was
   Abraham was justified by Faith, for the Law was not then given, but
   what instance would be found of Faith justifying after the delivery of
   the Law? he addresses himself to this, and proves more than they
   required: namely, not only that Faith was justifying, but that the Law
   brought its adherents under a curse. To be sure of this, listen to the
   very words of the Apostle.

   Ver. 10. "For [85] as many as are of the works of the Law are under a
   curse."

   This is what he lays down, before proving it; and what is the proof? it
   is from the Law itself:--

   Ver. 10, 11. "For it is written, Cursed is every one that continueth
   not in all things that are written in the book of the Law to do them.
   Now that no man is justified by the Law is evident."

   For all have sinned, and are under the curse. However he does not say
   this yet, lest he should seem to lay it down of himself, but here again
   establishes his point by a text which concisely states both points;
   that no man has fulfilled the Law, (wherefore they are under the
   curse,) and, that Faith justifies. What then is the text? It is in the
   book of the prophet Habakkuk, "The just shall live by faith," (Hab. ii.
   4.) which not only establishes the righteousness that is of Faith, but
   also that there is no salvation through the Law. As no one, he says,
   kept the Law, but all were under the curse, on account of
   transgression, an easy way was provided, that from Faith, which is in
   itself a strong proof that no man can be justified by the Law. For the
   prophet says not, "The just shall live by the Law," but, "by faith:"

   Ver. 12. "And the Law is not of faith; but He that doeth them shall
   live in them."

   For the Law requires not only Faith but works also, but grace saves and
   justifies by Faith. (Eph. ii. 8.)

   You see how he proves that they are under the curse who cleave to the
   Law, because it is impossible to fulfill it; next, how comes Faith to
   have this justifying power? for to this doctrine he already stood
   pledged, and now maintains it with great force of argument. The Law
   being too weak to lead man to righteousness, an effectual remedy was
   provided in Faith, which is the means of rendering that possible which
   was "impossible by the Law." (Rom. viii. 3.) Now as the Scripture says,
   "the just shall live by faith," thus repudiating salvation by the Law,
   and moreover as Abraham was justified by Faith, it is evident that its
   efficacy is very great. And it is also clear, that he who abides not by
   the Law is cursed, and that he who keeps to Faith is just. But, you may
   ask me, how I prove that this curse is not still of force? Abraham
   lived before the Law, but we, who once were subject to the yoke of
   bondage, have made ourselves liable to the curse; and who shall release
   us therefrom? Observe his ready answer to this; his former remark was
   sufficient; for, if a man be once justified, and has died to the Law
   and embraced a novel life, how can such a one be subject to the curse?
   however, this is not enough for him, so he begins with a fresh
   argument, as follows:--

   Ver. 13. "Christ redeemed us from the curse of the Law, having become a
   curse for us: for it is written, Cursed is every one that hangeth on a
   tree." [86]

   In reality, the people were subject to another curse, which says,
   "Cursed is every one that continueth not in the things that are written
   in the book of the Law." (Deut. xxvii. 26.) To this curse, I say,
   people were subject, for no man had continued in, or was a keeper of,
   the whole Law; but Christ exchanged this curse for the other, "Cursed
   is every one that hangeth on a tree." As then both he who hanged on a
   tree, and he who transgresses the Law, is cursed, and as it was
   necessary for him who is about to relieve from a curse himself to be
   free from it, but to receive another instead of it, therefore Christ
   took upon Him such another, and thereby relieved us from the curse. It
   was like an innocent man's undertaking to die for another sentenced to
   death, and so rescuing him from punishment. For Christ took upon Him
   not the curse of transgression, but the other curse, in order to remove
   that of others. For, "He had done no violence neither was any deceit in
   His mouth." (Isa. liii. 9; 1 Peter ii. 22.) And as by dying He rescued
   from death those who were dying, so by taking upon Himself the curse,
   He delivered them from it.

   Ver. 14. "That upon the Gentiles might come the blessing of Abraham."

   How on the Gentiles? It is said, "In thy seed shall all the nations of
   the earth be blessed:" (Gen. xxii. 18; xxvi. 4.) that is to say, in
   Christ. If this were said of the Jews, how would it be reasonable that
   they who were themselves subject to the curse, on account of
   transgression, should become the authors of a blessing to others? an
   accursed person cannot impart to others that blessing of which he is
   himself deprived. Plainly then it all refers to Christ who was the Seed
   of Abraham, and through whom the Gentiles are blessed. And thus the
   promise of the Spirit is added, as Paul himself declares, "that we
   might receive the promise of the Spirit through faith." [87] As the
   grace of the Spirit could not possibly descend on the graceless and
   offending, they are first blessed the curse having been removed; then
   being justified by faith, they draw unto themselves the grace of the
   Spirit. Thus the Cross removed the curse, Faith brought in
   righteousness, righteousness drew on the grace of the Spirit.

   Ver. 15. "Brethren, I speak after the manner of men; Though it be but a
   man's covenant, yet when it hath been confirmed, no one maketh it void
   or addeth thereto."

   "To speak after the manner of men" means to use human examples. [88]
   Having founded his argument on the Scriptures, on the miracles wrought
   among themselves, on the sufferings of Christ, and on the Patriarch, he
   proceeds to common usages; and this he does invariably, in order to
   sweeten his discourse, and render it more acceptable and intelligible
   to the duller sort. Thus he argues with the Corinthians, "Who feedeth a
   flock, and eateth not of the milk of the flock? Who planteth a
   vineyard, and eateth not the fruit thereof?" (1 Cor. ix. 7.) and again
   with the Hebrews, "For a testament is of force where there hath been
   death; for doth it ever avail while he that made it liveth?" (Heb. ix.
   17.) One may find him dwelling with pleasure on such arguments. In the
   Old Testament God does the same thing in many instances, as, "Can a
   woman forget her sucking child?" (Isa. xlix. 15.) and again, "Shall the
   clay say to him that fashioneth it, What makest thou?" (Isa. xlv. 9.)
   and in Hosea, He represents a husband set at nought by his wife. (Hos.
   ii. 5, f) This use of human examples frequently occurs in types also,
   as when the prophet takes the girdle, (Jer. xiii. 1-9.) and goes down
   to the potter's house (Jer. xviii. 1-6.) The meaning of the present
   example is, that Faith is more ancient than the Law, which is later and
   only temporary, and delivered in order to pave the way for Faith. Hence
   he says, "Brethren, I speak after the manner of men;" above he had
   called them "foolish," now he calls them "brethren," at once chiding
   and encouraging them. "Though it be but a man's covenant, yet when it
   hath been confirmed." If a man, says he, makes a covenant, does any one
   dare to come afterwards and overturn it, or subjoin aught to it? for
   this is the meaning of "or addeth thereto." Much less then when God
   makes a covenant; and with whom did God make a covenant?

   Ver. 16, 17, 18. "Now to Abraham were the promises spoken and to his
   seed. He saith not, And to seeds, [89] as of many; but as of One, And
   to thy seed, which is Christ. [90] Now this I say, A covenant,
   confirmed before hand by God the Law, which came four hundred and
   thirty years after, doth not disannul, so as to make the promise of
   none effect. For if the inheritance is of the Law, it is no more of
   promise: but God hath granted it to Abraham by promise."

   Thus God made a covenant with Abraham, promising that in his seed the
   blessing should come upon the heathen; and this blessing the Law cannot
   turn aside. As this example was not in all respects appropriate to the
   matter in hand, he introduces it thus, "I speak after the manner of
   men," that nothing might be deduced from it derogatory to the majesty
   of God. But let us go to the bottom of this illustration. It was
   promised Abraham that by his seed the heathen should be blessed; and
   his seed according to the flesh is Christ; four hundred and thirty
   years after came the Law; now, if the Law bestows the blessings even
   life and righteousness, that promise is annulled. And so while no one
   annuls a man's covenant, the covenant of God after four hundred and
   thirty years is annulled; for if not that covenant but another instead
   of it bestows what is promised, then is it set aside, which is most
   unreasonable.

   Ver. 19. "What then is the Law? it was added because of
   transgressions."

   This remark again is not superfluous; observe too how he glances round
   at every thing, as if he had an hundred eyes. Having exalted Faith, and
   proved its elder claims, that the Law may not be considered
   superfluous, he sets right this side of the doctrine also, and proves
   that the Law was not given without a view, but altogether profitably.
   "Because of transgressions;" that is to say, that the Jews might not be
   let live carelessly, and plunge into the depth of wickedness, [91] but
   that the Law might be placed upon them as a bridle, guiding,
   regulating, and checking them from transgressing, if not all, at least
   some of the commandments. Not slight then was the advantage of the Law;
   but for how long?

   Ver. 19. "Till the seed should come to whom the promise hath been
   made."

   This is said of Christ; if then it was given until His advent, why do
   you protract it beyond its natural period?

   Ver. 19. "And it was ordained through Angels by the hand of a
   Mediator."

   He either calls the priests Angels, or he declares that the Angels
   themselves ministered to the delivery of the Law. By Mediator here he
   means Christ, [92] and shows that He was before it, and Himself the
   Giver of it.

   Ver. 20. "Now a mediator is not a mediator of one, but God is one."
   [93]

   What can the heretics [94] say to this? for as, according to them, the
   expression "the Only True God" excludes the Son from being true God, so
   here the phrase "God is One," excludes Him from being God in any sense.
   But if, although the Father is called "One God," the Son is
   nevertheless God, it is very plain that though the Father is called
   "Very God," the Son is very God likewise. Now a mediator, says he, is
   between two parties; of whom then is Christ the Mediator? plainly of
   God and of men. Observe, he says, that Christ also gave the Law; what
   therefore it was His to give, it is His to annul.

   Ver. 21. "Is the Law then against the promises of God?"

   For if the blessing is given in the seed of Abraham, but the Law brings
   in the curse, it must be contrary to the promises. This objection he
   meets, first, by a protest, in the words,

   Ver. 21. "God forbid:"

   And next he brings his proof;

   Ver. 21. "For if there had been a law given which could make alive
   verily righteousness would have been of the Law."

   His meaning is as follows; If we had our hope of life in the Law, and
   our salvation depended on it, the objection might be valid. But if it
   save you, by means of Faith, though it brings you under the curse, you
   suffer nothing from it, gain no harm, in that Faith comes and sets all
   right. Had the promise been by the Law, you had reasonably feared lest,
   separating from the Law, you should separate from righteousness, but if
   it was given in order to shut up all, that is, to convince all and
   expose their individual sins, far from excluding you from the promises,
   it now aids you in obtaining them. This is shown by the words,

   Ver. 22. "Howbeit the scripture [95] hath shut up all things under sin,
   that the promise by faith in Jesus Christ might be given to them that
   believe."

   As the Jews were not even conscious of their own sins, and in
   consequence did not even desire remission; the Law was given to probe
   their wounds, that they might long for a physician. And the word "shut
   up" means "convinced" and conviction held them in fear. You see then it
   is not only not against, but was given for the promises. Had it
   arrogated to itself the work and the authority, the objection would
   stand; but if its drift is something else, and it acted for that, how
   is it against the promises of God? Had the Law not been given, all
   would have been wrecked upon wickedness, and there would have been no
   Jews to listen to Christ; but now being given, it has effected two
   things; it has schooled its followers in a certain degree of virtue,
   and has pressed on them the knowledge of their own sins. And this
   especially made them more zealous to seek the Son, for those who
   disbelieved, disbelieved from having no sense of their own sins, as
   Paul shows; "For being ignorant of God's righteousness, and seeking to
   establish their own righteousness, they did not subject themselves to
   the righteousness of God." (Rom. x. 3.)

   Ver. 23. "But before faith came, we were kept inward under the Law,
   shut up unto the faith which should afterwards be revealed."

   Here he clearly puts forward what I have stated: for the expressions
   "we were kept" and "shut up," signify nothing else than the security
   given by the commandments of the Law; which like a fortress fenced them
   round with fear and a life conformable to itself, and so preserved them
   unto Faith.

   Ver. 24. "So that the Law hath been our tutor to bring us unto Christ,
   that we might be justified by faith."

   Now the Tutor is not opposed to the Preceptor, but cooperates with him,
   ridding the youth from all vice, and having all leisure to fit him for
   receiving instructions from his Preceptor. But when the youth's habits
   are formed, then the Tutor leaves him, as Paul says.

   Ver. 25, 26. "But now that faith is come which leads to perfect manhood
   we are no longer under a tutor [96] . For ye are all sons of God
   through faith in Christ Jesus."

   The Law then, as it was our tutor, and we were kept shut up under it,
   is not the adversary but the fellow-worker of grace; but if when grace
   is come, it continues to hold us down, it becomes an adversary; for if
   it confines those who ought to go forward to grace, then it is the
   destruction of our salvation. If a candle which gave light by night,
   kept us, when it became day, from the sun, it would not only not
   benefit, it would injure us; and so doth the Law, if it stands between
   us and greater benefits. Those then are the greatest traducers of the
   Law, who still keep it, just as the tutor makes a youth ridiculous, by
   retaining him with himself, when time calls for his departure. Hence
   Paul says, "But after faith is come, we are no longer under a tutor."
   We are then no longer under a tutor, "for ye are all sons of God."
   Wonderful! see how mighty is the power of Faith, and how he unfolds as
   he proceeds! Before, he showed that it made them sons of the Patriarch,
   "Know therefore," says he, "that they which be of faith, the same are
   sons of Abraham;" now he proves that they are sons of God also, "For ye
   are all," says he, "sons of God through faith, which is in Christ
   Jesus;" by Faith, not by the Law. Then, when he has said this great and
   wonderful thing, he names also the mode of their adoption,

   Ver. 27. "For as many of you as were baptized into Christ, did put on
   Christ."

   Why does he not say, "For as many of you as have been baptized into
   Christ, have been born of God?" for this was what directly went to
   prove that they were sons;--because he states it in a much more awful
   point of view; If Christ be the Son of God, and thou hast put on Him,
   thou who hast the Son within thee, and art fashioned after His pattern,
   hast been brought into one kindred and nature with Him.

   Ver. 28. "There can be neither Jew nor Greek, there can be neither bond
   nor free, there can be no male and female: for ye all are one in Christ
   Jesus."

   See what an insatiable soul! for having said, "We are all made children
   of God through Faith," he does not stop there, but tries to find
   something more exact, which may serve to convey a still closer oneness
   with Christ. Having said, "ye have put on Christ," even this does not
   suffice Him, but by way of penetrating more deeply into this union, he
   comments on it thus: "Ye are all One in Christ Jesus," that is, ye have
   all one form and one mould, even Christ's. What can be more awful than
   these words! He that was a Greek, or Jew, or bond-man yesterday,
   carries about with him the form, not of an Angel or Archangel, but of
   the Lord of all, yea displays in his own person the Christ.

   Ver. 29. "And if ye are Christ's, then are ye Abraham's seed, heirs
   according to promise."

   Here, you observe, he proves what he had before stated concerning the
   seed of Abraham,--that to him and to his seed the promises were given.
   [97]
     __________________________________________________________________

   [73] ["Paul addresses himself again directly to the Galatians with an
   expression of indignant surprise at their relapse into Judaism and
   passes from the historical to the doctrinal part of the Epistle, from
   the apology of his apostolic authority to the defense of his apostolic
   teaching."--Schaff in Pop. Com.--G.A.]

   [74] [The word eike, without a cause,' occurs in the textus receptus on
   inferior authority in connection with the words whosoever shall be
   angry with his brother' (without a cause), but no where with the words,
   whosoever shall say, Thou fool,' as Chrys. here connects them.--G.A.]

   [75] ["The word means to bewitch by words, to enchant,' and is not to
   be explained with Chrysostom, who has envied you?' that is, your
   previous happy condition?"--Meyer.--G.A.]

   [76] [En humin is spurious, being omitted by Aleph. A. B. C. versions,
   Fathers, and Rev. Ver. as well as by W. and H.--G.A.]

   [77] ["This signifies the life-like pictorial vivacity and
   effectiveness of Paul's preaching of Christ and Him crucified. The
   Greek verb is used of placarding public notices and
   proclamations."--Schaff.--G.A.]

   [78] ["See how effectually he treats the topic from (their own)
   experience."--Luther, quoted by Meyer. G.A.]

   [79] [This distinction between teleo and epiteleo was not in the mind
   of the Apostle. The contrast with enarxamenoi, having begun,' shows
   that ep teleisthe simply means are ye made perfect,' "the compound
   involving the idea of bringing to a complete and perfect' end."
   (Ellicott.) There may be a slight tinge of irony in the compound
   word.--G.A.]

   [80] ["As we know nothing of persecutions endured by Galatians, it
   seems preferable to take the word in a neutral sense embracing all
   spiritual experiences (blessings and benefits as well) of the
   Galatians. (Comp. v. 3 and 6.)"--Schaff. Lightfoot refers it to the
   persecutions endured by the Galatians from Jews citing Gal. v. 11; and
   says "the ei geleaves a loophole for doubt which the kai, following,
   widens." So Ellicott. Meyer says, "It refers to everything which the
   false apostles in their Judaistic zeal had troubled and burdened the
   Galatians with. The eike then means "and all to no profit, all in
   vain," if indeed it be only (kai) in vain and not to the positive risk
   of your Messianic salvation that ye have suffered."--G.A.]

   [81] The Novatians, who said the revealed covenant of grace did not
   provide for the case of the lapsed.

   [82] ["The answer, obvious of itself, to the preceding question is ex
   akoes pisteos, from the hearing of faith,' and to this Paul subjoins
   that great religious-historic argument for the righteousness of faith
   which is presented in the justification of the progenitor of the
   theocratic people."--Meyer.--G.A.]

   [83] ["The Scripture personified. The only case in N.T. where the
   personification of Scripture goes beyond legei or eipen,"
   etc.--Lightfoot.--G.A.]

   [84] ["After having pointed out from Scripture v. 6 and 7, that none
   other than believers are sons of Abraham, Paul now shows further from
   Scripture that none other than believers have a share in Abraham's
   blessing, i.e., are justified."--Meyer.--G.A.]

   [85] ["Having shown by positive proof that justification is of faith,
   he adds the negative argument derived from the impossibility of
   maintaining its opposite, namely, justification by Law. This negative
   argument is twofold: First, it is impossible to fulfill the
   requirements of the law and nonfulfillment lays us under a curse (Ver.
   10.); Secondly, supposing the fulfilment possible, still the spirit of
   the Law is antagonistic to faith, which is elsewhere spoken of as the
   source of life. (Ver. 11 and 12.)."--Lightfoot.--G.A.]

   [86] ["A parenthetic justification from Deut. xxi. 23. of the startling
   expression just used. The passage refers to those criminals who, after
   being stoned, were hung upon a stake, but were not permitted to remain
   over night lest the holy land should be desecrated. Our Saviour
   fulfilled the legal curse by hanging dead on the cross. This is one of
   the strongest passages for the doctrine of a vicarious atonement. The
   vicarious efficacy lies not so much in the preposition, huper,' for,'
   as in the whole sentence."--Schaff--G.A.]

   [87] ["After a wondrous chain of arguments * * the apostle comes back
   to the subject of verse 2: the gift of the Holy Ghost came through
   faith in Christ."--Ellicott.--G.A.]

   [88] ["Paul now assumes a milder tone and reasons from the common
   dealings of men."--Schaff.--G.A.]

   [89] ["A difficulty arises here from the stress which Paul lays on the
   singular of the word seed,' which is a collective noun in Heb. and
   Greek, and includes the whole posterity. But it is not a question of
   grammar but of spiritual meaning. The Promise refers to Christ par
   excellence, and to all those and only those who are truly members of
   His body, united to Him by a living faith. If all the single
   descendants of Abraham were meant, the children of Hagar and Keturah
   and subsequently of Esau and his descendants, would have to be
   included."--Schaff.--G.A.]

   [90] ["Not as a single individual but as Head of the church which is
   His body, Eph. 1: 23. The key to the passage is in ver. 28 and 29: Ye
   are all one in Christ Jesus.'"--Schaff.--G.A.]

   [91] ["This interpretation of Chrysostom must be rejected on lexical
   grounds. The law was in order to bring sin to light and make it appear
   in its true character and thus by a knowledge of the disease prepare
   its cure."--Ellicott and Schaff.--G.A.]

   [92] ["We may reasonably wonder," says Ellicott, "how the early
   expositors (Basil and Theodoret excepted) could have so generally
   coincided in the perplexing view of Origen that the Mediator here
   mentioned was Christ. On the contrary it is plain that it was Moses,
   Deut. v. 5."--G.A.]

   [93] ["This verse is counted the most difficult passage in the New
   Testament, and has given rise to about 300 interpretations." That of
   Lightfoot seems to satisfy the context, and is thus forcibly put by
   him: "The law is of the nature of a contract between two parties. God
   on the one hand and the Jewish people on the other. It is valid only so
   long as both parties fulfil the terms of contract. It is therefore
   contingent and not absolute. Unlike the law the promise is absolute and
   unconditional. It depends on the sole decree of God. There are not two
   contracting parties. There is nothing of the nature of a stipulation.
   The giver is everything and the recipient nothing."--Com. in
   loco.--G.A.]

   [94] The heretics refered to are the Anomoeans, who held Arianism in
   its most developed form, against whom S. Chrysostom has written
   Homilies. For the particular objection answered in the text, vid. also
   Basil, in Eunom, iv. p. 294. Athan. Or in Arian, iii. 9. Greg. Naz.
   Orat. 36, p. 586.

   [95] ["The Law then though differing widely from the promise is not
   antagonistic to it, does not interfere with it. On the contrary, we
   might imagine such a law as would justify and give life. This was not
   the effect of the law of Moses, however; on the contrary (alla) the
   Scripture (that, namely, about the curse, v. 10:) testifies that the
   Law condemned all alike, yet not finally and irrevocably but only as
   leading the way for the dispensation of faith."--Lightfoot. Meyer takes
   a different view of v. 21: "For if it had been opposed to the promises,
   the Law must have been in a position to procure life and if this were
   so, then would righteousness actually be from the Law, which according
   to the Scripture cannot be so (ver. 22.)"--G.A.]

   [96] ["The pædagogus or tutor, frequently a superior slave, was
   entrusted with the moral supervision of the child. Thus his office was
   quite distinct from that of the didaskalos; so the word "Schoolmaster"
   conveys a wrong idea. As well in his inferior rank as in his recognized
   duty of enforcing discipline, this person was a fit emblem of the
   Mosaic law. There is a very complete illustration of the use which Paul
   makes of the metaphor in Plato (Lysis, p, 208 C)."--Lightfoot.--G.A.]

   [97] [So Schaff: "Verse 16 must here be kept in view where Christ is
   declared to be the seed of Abraham. Union with Christ constitutes the
   true spiritual descent from Abraham and secures the inheritance of all
   the Messianic blessings by promise as against inheritance by law." Pop.
   Com. in loc.--G.A.]
     __________________________________________________________________

   Chapter IV.

   Verse 1-3

   "But I say, that so long as the heir is a child, he differeth nothing
   from a bond-servant, though he is lord of all; but is under guardians
   and stewards, until the term appointed of the father. So we also when
   we were children, were held in bondage under the rudiments of the
   world."

   The word "child" in this place denotes not age but understanding; [98]
   meaning that God had from the beginning designed for us these gifts,
   but, as we yet continued childish, He let us be under the elements of
   the world, that is, new moons and sabbaths, for these days are
   regulated by the course of sun and moon. [99] If then also now they
   bring you under law they do nothing else but lead you backward now in
   the time of your perfect age and maturity. And see what is the
   consequence of observing days; the Lord, the Master of the house, the
   Sovereign Ruler, is thereby reduced to the rank of a servant.

   Ver. 4, 5. "But when the fulness of the time came God sent forth His
   Son, born of a woman, under the Law that he might redeem them which
   were under the Law, that we might receive the adoption of sons."

   Here he states two objects and effects of the Incarnation, deliverance
   from evil and supply of good, things which none could compass but
   Christ. They are these; deliverance from the curse of the Law, and
   promotion to sonship. Fitly does he say, that we might "receive," "[be
   paid,]" implying that it was due; [100] for the promise was of old time
   made for these objects to Abraham, as the Apostle has himself shown at
   great length. And how does it appear that we have become sons? he has
   told us one mode, in that we have put on Christ who is the Son; and now
   he mentions another, in that we have received the Spirit of adoption.

   Ver. 6, 7. "And because ye are sons, God sent forth the Spirit of His
   Son into your hearts, crying, Abba, Father. So that thou art no longer
   a bond-servant, but a son; and if a son, then an heir through God."

   Had not we been first made sons, we could not have called Him Father.
   If then grace hath made us freemen instead of slaves, men instead of
   children, heirs and sons instead of aliens, is it not utter absurdity
   and stupidity to desert this grace, and to turn away backwards?

   Ver. 8, 9. "Howbeit at that time not knowing God, ye were bondage to
   them which by nature are no gods. [101] But now, that ye have come to
   know God, or rather to be known of God, how turn ye back again to the
   weak and beggarly rudiments whereunto ye desire to be in bondage over
   again."

   Here turning to the Gentile believers he says that it is an idolatry,
   this rigid observance of days, and now incurs a severe punishment. To
   enforce this, and inspire them with a deeper anxiety, he calls the
   elements "not by nature Gods." And his meaning is,--Then indeed, as
   being benighted and bewildered, ye lay grovelling upon the earth, but
   now that ye have known God or rather are known of Him, how great and
   bitter will be the chastisement ye draw upon you, if, after such a
   treatment, ye relapse into the same disease. It was not by your own
   pains that ye found out God, but while ye continued in error, He drew
   you to Himself. He says "weak and beggarly rudiments," in that they
   avail nothing towards the good things held out to us.

   Ver. 10. "Ye observe days, and months, and seasons, and years."

   Hence is plain that their teachers were preaching to them not only
   circumcision, but also the feast-days and new-moons.

   Ver. 11. "I am afraid of you, lest by any means I have bestowed labor
   upon you in vain."

   Observe the tender compassion of the Apostle; they were shaken and he
   trembles and fears. And hence he has put it so as thoroughly to shame
   them, "I have bestowed labor upon you," saying, as it were, make not
   vain the labors which have cost me sweat and pain. By saying "I fear,"
   and subjoining the word "lest," he both inspires alarm, and encourages
   good hope. He says not "I have labored in vain," but "lest," which is
   as much as to say, the wreck has not happened, but I see the storm big
   with it; so I am in fear, yet not in despair; ye have the power to set
   all right, and to return into your former calm. Then, as it were
   stretching out a hand to them thus tempest-tost, [102] he brings
   himself into the midst, saying,

   Ver. 12. "I beseech you, brethren, be as I am; for I am as you are."

   This is addressed to his Jewish disciples, and he brings his own
   example forward, to induce them thereby to abandon their old customs.
   Though you had none other for a pattern, he says, to look at me only
   would have sufficed for such a change, and for your taking courage.
   Therefore gaze on me; I too was [103] once in your state of mind,
   especially so; I had a burning zeal for the Law; yet afterwards I
   feared not to abandon the Law, to withdraw from that rule of life. And
   this ye know full well how obstinately I clung hold of Judaism, and how
   with yet greater force I let it go. He does well to place this last in
   order: for most men, though they are given a thousand reasons, and
   those just ones, are more readily influenced by that which is like
   their own case, and more firmly hold to that which they see done by
   others.

   Ver. 12. "Ye did me no wrong."

   Observe how he again addresses them by a title of honor, which was a
   reminder moreover of the doctrine of grace. Having chid them seriously,
   and brought things together from all quarters, and shown their
   violations of the Law, and hit them on many sides, he gives in and
   conciliates them speaking more tenderly. For as to do nothing but
   conciliate causes negligence, so to be constantly talked at with
   sharpness sours a man; so that it is proper to observe due proportion
   everywhere. See then how he excuses to them what he has said, and shows
   that it proceeded not simply because he did not like them, but from
   anxiety. After giving them a deep cut, he pours in this encouragement
   like oil; and, showing that his words were not words of hate or enmity,
   he reminds them of the love which they had evinced toward him, mixing
   his self-vindication with praises. Therefore he says, "ye did me no
   wrong."

   Ver. 13, 14. "But ye know that because of an infirmity of the flesh I
   preached the Gospel unto you the first time. And that which was a
   temptation in my flesh ye despised not, nor rejected."

   Not to have injured one is indeed no great thing, for no man whatever
   would choose to hurt wantonly and without object to annoy another who
   had never injured him. But for you, not only have ye not injured me,
   but ye have shown me great and inexpressible kindness, and it is
   impossible that one who has been treated with such attention should
   speak thus from any malevolent motive. My language then cannot be
   caused by ill-will; it follows, that it proceeds from affection and
   solicitude. [104] "Ye did me no wrong; ye know that because of an
   infirmity of the flesh I preached the Gospel unto you." What can be
   gentler than this holy soul, what sweeter, or more affectionate! And
   the words he had already used, arose not from an unreasoning anger, nor
   from a passionate emotion, but from much solicitude. And why do I say,
   ye have not injured me? Rather have ye evinced a great and sincere
   regard for me. For "ye know," he says, "that because of an infirmity of
   the flesh I preached the Gospel unto you; and that which was a
   temptation to you in my flesh ye despised not, nor rejected." What does
   he mean? While I preached to you, I was driven about, I was scourged, I
   suffered a thousand deaths, yet ye thought no scorn of me; for this is
   meant by "that which was a temptation to you in my flesh ye despised
   not, nor rejected." [105] Observe his spiritual skill; in the midst of
   his self-vindication, he again appeals to their feelings by showing
   what he had suffered for their sakes. This however, says he, did not at
   all offend you, nor did ye reject me on account of my sufferings and
   persecutions; or, as he now calls them, his infirmity and temptation.

   Ver. 14. "But ye received me as an Angel of God."

   Was it not then absurd in them to receive him as an Angel of God, when
   he was persecuted and driven about, and then not to receive him when
   pressing on them what was fitting?

   Ver. 15, 16. "Where then is that gratulation of yourselves? for I bear
   you witness, that, if possible, ye would have plucked out your eyes,
   and given them to me. So then am I become your enemy, because I tell
   you the truth?"

   Here he shows perplexity and amazement, and desires to learn of
   themselves the reason of their change. Who, says he, hath deceived you,
   and caused a difference in your disposition towards me? Are ye not the
   same who attended and ministered to me, counting me more precious than
   your own eyes? what then has happened? whence this dislike? whence this
   suspicion? Is it because I have told you the truth? You ought on this
   very account to pay me increased honor and attention; instead of which
   "I am become your enemy, because I tell you the truth,"--for I can find
   no other reason but this. Observe too what humbleness of mind appears
   in his defence of himself; he proves not by his conduct to them, but by
   theirs to him that his language could not possibly have proceeded from
   unkind feeling. For he says not; How is it supposable that one, who has
   been scourged and driven about, and ill-treated a thousand things for
   your sakes, should now have schemes against you? But he argues from
   what they had reason to boast of, saying, How can one who has been
   honored by you, and received as an Angel, repay you by conduct the very
   opposite?

   Ver. 17. "They zealously seek you in no good way; nay, they desire to
   shut you out that ye may seek them."

   It is a wholesome emulation [106] which leads to an imitation of
   virtue, but an evil one, which seduces from virtue him who is in the
   right path. And this is the object of those persons, who would deprive
   you of perfect knowledge, [107] and impart to you that which is
   mutilated and spurious, and this for no other purpose than that they
   may occupy the rank of teachers, and degrade you, who now stand higher
   than themselves, to the position of disciples. For this is the meaning
   of the words "that ye may seek them." But I, says he, desire the
   reverse, that ye may become a model for them, and a pattern of a higher
   perfection: a thing which actually happened when I was present with
   you. Wherefore he adds,

   Ver. 18. "But it is good to be zealously sought in a good matter at all
   times, and not only when I am present with you."

   Here he hints that his absence had been the cause of this, and that the
   true blessing was for disciples to hold right opinions not only in the
   presence but also in the absence of their master. But as they had not
   arrived at this point of perfection, he makes every effort to place
   them there.

   Ver. 19. "My little children, [108] of whom I am again in travail until
   Christ be formed in you."

   Observe his perplexity and perturbation, "Brethren, I beseech you:" "My
   little children, of whom I am again in travail:" He resembles a mother
   trembling for her children. "Until Christ be formed in you." Behold his
   paternal tenderness, behold this despondency worthy of an Apostle.
   Observe what a wail he utters, far more piercing than of a woman in
   travail;--Ye have defaced the likeness, ye have destroyed the kinship,
   ye have changed the form, ye need another regeneration and
   refashioning; [109] nevertheless I call you children, abortions and
   monsters though ye be. However, he does not express himself in this
   way, but spares them, unwilling to strike, and to inflict wound upon
   wound. Wise physicians do not cure those who have fallen into a long
   sickness all at once, but little by little, lest they should faint and
   die. And so is it with this blessed man; for these pangs were more
   severe in proportion as the force of his affection was stronger. And
   the offense was of no trivial kind. And as I have ever said and ever
   will say, even a slight fault mars the appearance and distorts the
   figure of the whole.

   Ver. 20. "Yea, I could wish to be present with you now, and to change
   my voice."

   Observe his warmth, his inability to refrain himself, and to conceal
   these his feelings; such is the nature of love; nor is he satisfied
   with words, but desires to be present with them, and so, as he says, to
   change his voice, that is, to change to lamentation, to shed tears, to
   turn every thing into mourning. For he could not by letter show his
   tears or cries of grief, and therefore he ardently desires to be
   present with them.

   Ver. 20. "For I am perplexed about you." I know not, says he, what to
   say, or what to think. How is it, that ye who by dangers, which ye
   endured for the faith's sake, and by miracles, which ye performed
   through faith, had ascended to the highest heaven, should suddenly be
   brought to such a depth of degradation as to be drawn aside to
   circumcision or sabbaths, and should rely wholly upon Judaizers? Hence
   in the beginning he says, "I marvel that ye are so quickly removing,"
   and here, "I am perplexed about you," as if he said, What am I to
   speak? What am I to utter? What am I to think? I am bitterly perplexed.
   And so he must needs weep, as the prophets do when in perplexity; for
   not only admonition but mourning also is a form in which solicitous
   attention is often manifested. And what he said in his speech to those
   at Miletus, "By the space of three years I ceased not to warn every
   one...with tears," he says here also, "and to change my voice." (Acts
   xx. 31.) When we find ourselves overcome by perplexity and helplessness
   which come contrary to expectation, we are driven to tears; and so Paul
   admonished them sharply, and endeavored to shame them, then in turn
   soothed them, and lastly he wept. And this weeping is not only a
   reproof but a blandishment; it does not exasperate like reproof, nor
   relax like indulgent treatment, but is a mixed remedy, and of great
   efficacy in the way of exhortation. Having thus softened and powerfully
   engaged their hearts by his tears, he again advances to the contest,
   [110] and lays down a larger proposition, proving that the Law itself
   was opposed to its being kept. Before, he produced the example of
   Abraham, but now (what is more cogent) he brings forward the Law itself
   enjoining them not to keep itself, but to leave off. So that, says he,
   you must abandon the Law, if you would obey it, for this is its own
   wish: this however he does not say expressly, but enforces it in
   another mode, mixing up with it an account of facts.

   Ver. 21. "Tell me," he says, "ye that desire to be under the Law, do ye
   not hear the Law?" [111]

   He says rightly, "ye that desire," for the matter was not one of a
   proper and orderly succession of things but of their own unseasonable
   contentiousness. It is the Book of Creation which he here calls the
   Law, which name he often gives to the whole Old Testament.

   Ver. 22. "For it is written, (Gen. xv. 16.) that Abraham had two sons,
   one by the hand-maid and the other by the freewoman."

   He returns again to Abraham, not in the way of repetition, but,
   inasmuch as the Patriarch's fame was great among the Jews, to show that
   the types had their origin from thence, and that present events were
   pictured aforetime in him. Having previously shown that the Galatians
   were sons of Abraham, now, in that the Patriarch's sons were not of
   equal dignity, one being by a bondwoman, the other by a free-woman, he
   shows that they were not only his sons, but sons in the same sense as
   he that was freeborn and noble. Such is the power of Faith.

   Ver. 23. "Howbeit the son by the handmaid is born after the flesh; but
   the son by the freewoman is born through promise."

   What is the meaning of "after the flesh?" Having said that Faith united
   us to Abraham, and it having seemed incredible to his hearers, that
   those who were not begotten by Abraham should be called his sons, he
   proves that this paradox had actually happened long ago; for that
   Isaac, born not according to the order of nature, nor the law of
   marriage, nor the power of the flesh, was yet truly his own son. He was
   the issue of bodies that were dead, and of a womb that was dead; his
   conception was not by the flesh, nor his birth by the seed, for the
   womb was dead both through age and barrenness, but the Word of God
   fashioned Him. Not so in the case of the bondman; He came by virtue of
   the laws of nature, and after the manner of marriage. Nevertheless, he
   that was not according to the flesh was more honorable than he that was
   born after the flesh. Therefore let it not disturb you that ye are not
   born after the flesh; for from the very reason that ye are not so born,
   are ye most of all Abraham's kindred. The being born after the flesh
   renders one not more honorable, but less so, for a birth not after the
   flesh is more marvellous and more spiritual. And this is plain from the
   case of those who were born of old time; Ishmael, for instance, who was
   born according to the flesh, was not only a bondman, but was cast out
   of his father's house; but Isaac, who was born according to the
   promise, being a true son and free, was lord of all.

   Ver. 24. "Which things contain an allegory." [112]

   Contrary to usage, he calls a type an allegory; his meaning is as
   follows; this history not only declares that which appears on the face
   of it, but announces somewhat farther, whence it is called an allegory.
   And what hath it announced? no less than all the things now present.

   Ver. 24. "For these women," he says, "are two covenants; one from mount
   Sinai, bearing children unto bondage, which is Hagar."

   "These:" who? the mothers of those children, Sarah and Hagar; and what
   are they? Two covenants, two laws. As the names of the women were given
   in the history, he abides by this designation of the two races, showing
   how much follows from the very names. How from the names?

   Ver. 25. "Now this Hagar is Mount Sinai in Arabia:"

   The bond-woman was called Hagar, and "Hagar" is the word for Mount
   Sinai in the language of that country. [113] So that it is necessary
   that all who are born of the Old Covenant should be bondmen, for that
   mountain where the Old Covenant was delivered hath a name in common
   with the bondwoman. And it includes Jerusalem, for this is the meaning
   of,

   Ver. 25. "And answereth to Jerusalem that now is."

   That is, it borders on, and is contiguous to it. [114]

   Ver. 25. "For she is in bondage with her children."

   What follows from hence? Not only that she was in bondage and brought
   forth bondmen, but that this Covenant is so too, whereof the bondwoman
   was a type. For Jerusalem is adjacent to the mountain of the same name
   with the bondwoman, and in this mountain the Covenant was delivered.
   Now where is the type of Sarah?

   Ver. 26. "But Jerusalem that is above is free."

   Those therefore, who are born of her are not bondmen. Thus the type of
   the Jerusalem below was Hagar, as is plain from the mountain being so
   called; but of that which is above is the Church. Nevertheless he is
   not content with these types, but adds the testimony of Isaiah to what
   he has spoken. Having said that Jerusalem which is above "is our
   Mother," and having given that name to the Church, he cites the
   suffrage of the Prophet in his favor,

   Ver. 27. "Rejoice, thou barren that bearest not, break forth and cry,
   thou that travailest not, for more are the children of the desolate
   than of her which hath the husband." (Isa. liv. 1.)

   Who is this who before was "barren," and "desolate?" Clearly it is the
   Church of the Gentiles, [115] that was before deprived of the knowledge
   of God? Who, "she which hath the husband?" plainly the Synagogue. Yet
   the barren woman surpassed her in the number of her children, for the
   other embraces one nation, but the children of the Church have filled
   the country of the Greeks and of the Barbarians, the earth and sea, the
   whole habitable world. Observe how Sarah by acts, and the Prophet by
   words, have described the events about to befal us. Observe too, that
   he whom Isaiah called barren, Paul hath proved to have many children,
   which also happened typically in the case of Sarah. For she too,
   although barren, became the mother of a numerous progeny. This however
   does not suffice Paul, but he carefully follows out the mode whereby
   the barren woman became a mother, that in this particular likewise the
   type might harmonize with the truth. Wherefore he adds

   Ver. 28. "Now we, brethren, as Isaac was, are children of promise."

   It is not merely that the Church was barren like Sarah, or became a
   mother of many children like her, but she bore them in the way Sarah
   did. As it was not nature but the promise of God which rendered Sarah a
   mother, [for the word of God which said, "At the time appointed I will
   return unto thee, and Sarah shall have a son," (Gen. xviii. 14.) this
   entered into the womb and formed the babe,] so also in our regeneration
   it is not nature, but the Words of God spoken by the Priest, [116] (the
   faithful know them,) which in the Bath of water as in a sort of womb,
   form and regenerate him who is baptized.

   Wherefore if we are sons of the barren woman, then are we free. But
   what kind of freedom, it might be objected, is this, when the Jews
   seize and scourge the believers, and those who have this pretence of
   liberty are persecuted? for these things then occurred, in the
   persecution of the faithful. Neither let this disturb you, he replies,
   this also is anticipated in the type, for Isaac, who was free, was
   persecuted by Ishmael the bondman. Wherefore he adds,

   Ver. 29, 30. "But as then he that was born after the flesh persecuted
   him that was born after the Spirit, even so it is now. Howbeit what
   saith the Scripture? (Gen. xxi. 10.) Cast out the handmaid and her son:
   for the son of the handmaid shall not inherit with the son of the
   freewoman."

   What! does all this consolation consist in showing that freemen are
   persecuted by bond-men? By no means, he says, I do not stop here,
   listen to what follows, and then, if you be not pusillanimous under
   persecution, you will be sufficiently comforted. And what is it that
   follows? "Cast out the son of the handmaid, for he shall not inherit
   with the son of the freewoman." Behold the reward of tyranny for a
   season, and of reckleness out of season! the son is cast out of his
   father's house, and becomes, together with his mother, an exile and a
   wanderer. And consider too the wisdom of the remark; for he says not
   that he was cast forth merely because he persecuted, but that he should
   not be heir. For this punishment was not exacted from him on account of
   his temporary persecution, (for that would have been of little moment,
   and nothing to the point,) but he was not suffered to participate in
   the inheritance provided for the son. And this proves that, putting the
   persecution aside, this very thing had been typified from the
   beginning, and did not originate in the persecution, but in the purpose
   of God. Nor does he say, "the son of Abraham shall not be heir," but,
   "the son of the handmaid," distinguishing him by his inferior descent.
   Now Sarah was barren, and so is the Gentile Church; [117] observe how
   the type is preserved in every particular, as the former, through all
   the by-gone years, conceived not, and in extreme old age became a
   mother, so the latter, when the fulness of time is come, brings forth.
   And this the prophets have proclaimed, saying, "Rejoice, thou barren
   that bearest not; break forth and cry, thou that travailest not; for
   more are the children of the desolate than of her which hath the
   husband." And hereby they intend the Church; for she knew not God, but
   as soon as she knew Him, she surpassed the fruitful synagogue. [118]

   Ver. 31. "Wherefore, brethren, we are not children of a handmaid but of
   the freewoman."

   He turns and discusses this on all sides, desiring to prove that what
   had taken place was no novelty, but had been before typified many ages
   ago. How then can it be otherwise than absurd for those who had been
   set apart so long and who had obtained freedom, willingly to subject
   themselves to the yoke of bondage?

   Next he states another inducement to them to abide in his doctrine.
     __________________________________________________________________

   [98] ["This reference of nepios to mental immaturity is quite in
   opposition to the context."--Meyer. "The heir in his nonage represents
   the Jewish people and the state of the world before Christ."--Schaff.
   So Meyer: "The kleronomos nepios represents the Christians as a body
   regarded in their earlier pre-Christian condition."--G.A.]

   [99] [This interpretation is rejected by Schaff, Meyer, Ellicott,
   Lightfoot et al. Schaff says: "Elements' here represents the religion
   before Christ as an elementary religion full of external rites and
   ceremonies. * * Comp. v. 10, for a specimen."--G.A.]

   [100] ["The proposition here (apo) simply means to receive from or at
   the hands of anyone."--Meyer.--But Lightfoot holds that hapo labomen
   cannot be the same as labomen, the simple verb.--G.A.]

   [101] ["It is clear from the context that here the apostle is not
   speaking of the Jewish race alone but of the heathen world also before
   Christ. He distinctly refers to their previous idolatrous worship (v.
   8.) and describes their adoption of Jewish ritualism as a return' to
   the weak and beggarly discipline of childhood. * * * Heathenism had
   been in respect to the ritualistic' element, which is the meeting-point
   of Judaism and heathenism, a disciplinary training like Judaism. They
   were made up of precepts and ordinances, as opposed to grace' and
   promise,' and in an imperfect way they might do the same work. They
   might by multiplying transgression and begetting a conviction of it
   prepare the way for liberty in Christ."--Lightfoot.--G.A.]

   [102] ["Paul in the following paragraph (ver. 12-20.) interrupts his
   argument for a moment by an affectionate appeal to the feelings of the
   Galatians."--Schaff.--G.A.]

   [103] ["'Egenomen must be supplied in the second clause and not emenas
   Chrysostom would understand: Become as I, free from Judaism, for I also
   have become as you. For when I abandoned Judaism I became as a Gentile
   and put myself on the same footing with you."--Meyer.--G.A.]

   [104] ["Ye did me no wrong' probably means: I have no personal ground
   of complaint."--Schaff and Lightfoot.--G.A.]

   [105] ["On account of some weakness of the flesh,' means he was
   compelled by reason of bodily weakness to make a stay there which did
   not form part of his plan, and during that forced sojourn he preached
   there."--Meyer.--G.A.] "He was detained there by some bodily infirmity
   or sickness and was thus induced to preach the Gospel."--Schaff.--G.A.]

   [106] [This word does not here mean "they vie with you," as Chrysostom
   interprets it, but "they zealously seek you or pay court to you," (1
   Cor. xii. 31.).--G.A.]

   [107] ["They desire to shut you out" (not from a state of true
   knowledge, as Chrysostom interprets) but "from other teachers,"
   anti-judaizing teachers, (according to Meyer) or from me (Paul) and so
   virtually from Christ Himself (according to Schaff) or from Christ
   (Lightfoot).--G.A.]

   [108] ["A mode of address common in St. John but nowhere else found in
   St. Paul."--Lightfoot. "It expresses Paul's tenderness and their
   feebleness."--Schaff.--G.A.]

   [109] ["I travailed with you once in bringing you to Christ. By your
   relapse you have renewed a mother's pangs in me."--Lightfoot. "Until
   Christ be formed in you,' is not an inversion of the metaphor he has
   begun with, but means, till you have taken the form of Christ as the
   embryo develops into the child.'"-- Lightfoot.--G.A.]

   [110] [The digression which contains his "affectionate appeal" (see
   note above) ends with verse 20, after which he resumes--G.A.]

   [111] ["The Apostle resumes his argument for the superiority of the
   Gospel over the Law and illustrates the difference of the two by an
   allegorical interpretation of the history of Hagar and
   Sarah."--Schaff.--G.A.]

   [112] ["The story of Hagar and Sarah has another (namely a figurative,
   typical) meaning besides (not instead of) the literal or historical.
   Paul does not deny the fact but makes it the bearer of a general idea
   which was more fully expressed in two covenants. He uses allegorical
   here in a sense similar to the word "typical" in 1 Cor. x.
   11."--Schaff.--G.A.] [See on this difficult passage Schaff's Excursus
   in Com. and Lightfoot's Excursus xiii. Com. p. 368.--G.A.]

   [113] [So Meyer: "In Arabia the name Hagar (to Agar) signifies Mt.
   Sinai." But Schaff says: "It cannot be satisfactorily proven that the
   name Hagar was an Arabic designation for Mt. Sinai, as the testimonies
   of Chrysostom and the traveler Harant are isolated and unconfirmed. The
   shorter reading, For Sinai is a mountain in Arabia' (to gar Sina oros
   estin en te 'Arabi& 139;) given by the Sinaitic and other mss. and
   preferred by Lachmann, Tischendorf and Lightfoot (Excursus p. 361 of
   Com.) is quite intelligible and easily gives rise to the longer
   reading."--G.A.]

   [114] ["This interpretation of Chrysostom is hardly the right one. The
   subject of sunstoichei is Hagar and not Mt. Sinai--a view which runs
   counter to the context. It means that Hagar belongs to the same
   category with the present Jerusalem, is like it in that she was a
   bondwoman as Jerusalem with its children is also in bondage."
   Meyer.--G.A.]

   [115] ["Against this view of Chrysostom it may be urged that hetis esti
   meter hemon (which is our mother) is proved by (gar). The passage of
   the O.T. quoted in v. 27 and the hemon includes all'
   Christians."--Meyer. (See his long and good note in loc.)--G.A.]

   [116] ["Chrysostom assumes the prevailing conception of a real
   priesthood and sacrifice, baptismal regeneration, etc."--Schaff,
   Prolegomena, p. 8.--G.A.]

   [117] [See note above on this interpretation.--G.A.]

   [118] ["Before the emergence of the Christian people of God, the
   heavenly Jerusalem was still unpeopled, childless, steira, barren,' ou
   tiktousa not bearing,' and so like Sarah before she became the mother
   of Isaac. But with the emergence of the Christian people of God this
   heavenly Jerusalem has become a fruitful mother richer in children than
   the Jerusalem that now is."--Meyer.--G.A.]
     __________________________________________________________________

   Chapter V.

   Verse 1

   "With freedom did Christ set us free; stand fast therefore [119] ."

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

   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.

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

   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
   is of 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 Christ shall profit them nothing, he lays
   down the proof [120] of it shortly and sententiously, thus:

   Ver. 3. "Yea, I testify again [121] to every man that receiveth
   circumcision that he is a debtor to do the whole Law."

   That you may not suppose that this is spoken from ill-will [122] , I
   say not to 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, 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 the accustomed objects,
   but thou be unclean, or if clean yet not purified by proper rules,
   every thing is frustrated. Wherefore [123] he says, "that he is a
   debtor to 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.

   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?

   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. 5. "For we through the Spirit by faith wait for the hope of
   righteousness." [124]

   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; [125] 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
   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.

   What is the meaning of "working through love?" [126] 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. 7. "Ye were running well; who did hinder you?" [127]

   This is not an interrogation, but an expression of doubt and sorrow.
   How hath such a 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.)

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

   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 aggravate 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:

   Ver. 9. "A little leaven leaveneth the whole lump."

   And thus this slight error, he says, if not corrected, will have power
   (as the leaven has with the lump) to lead you into complete Judaism.

   Ver. 10. "I have confidence to you-ward in the Lord, that ye will be
   none otherwise minded."

   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 trivial, 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. 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 he never 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?"

   Observe how clearly he exonerates himself from the charge, [128] 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 were disturbed.
   What then! did he not preach circumcision? did he not circumcise
   Timothy? Truly he did. How then can he say, "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
   circumcised, I did not preach circumcision.

   Ver. 11. "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 Cross, 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. 12. "I would that they which unsettle you, would even cut
   themselves off."

   Observe how bitterly he speaks here against their deceivers. [129] 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 admonishes and chastens the former
   as his own children, and as capable of receiving correction, 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. iii. 10.) If they will, let
   them not only be circumcised, but mutilated. Where then are those who
   dare to mutilate themselves [130] ; 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 will
   only. 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,
   and risen to a great height. Yet the blame 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.

   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 [131] 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. [132] What is the meaning of, "Use not your freedom for an
   occasion 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. 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 effected; and what is this
   mode? he says,

   Ver. 13. "But through love be servants one to another." [133]

   Here again he hints that strife and party-spirit, 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;

   Ver. 14. "For the whole law is fulfilled in one word, even in this;
   Thou shalt love thy neighbor as thyself."

   Seeing that they made so much of the Law, he says, "If you wish to
   fulfill it, do not be circumcised, for it is fulfilled not in
   circumcision but in love." Observe how he cannot forget his grief, but
   constantly touches upon what troubled him, even when launched into his
   moral discourse.

   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, [134] but mentions it ambiguously. For he does not
   say, "Inasmuch as ye bite one another," nor again does he assert, in
   the clause following, that they shall be consumed by each other; but
   "take 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. "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 [135] 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 likewise
   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. 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."

   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 lust, for lust belongs to the soul not to the
   body, for in another place it is said, "My soul longeth," (Ps. lxxxiv.
   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 hate
   and 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 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. ii. 14.)
   [136] 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. i. 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.) In the same way writing is
   performed by means of the hands. Do you not see that the ministry of
   the 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, "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."
   [137]

   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 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 excellence 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 the works of the flesh are manifest, [138] which
   are these; fornication, [139] 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 "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. 22. "But the fruit of the Spirit is love, joy, peace."

   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 flesh, but
   to the moral choice, which is or is not vicious. And why does he say,
   "the fruit [140] 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.

   Ver. 24. "And they that are of Christ Jesus [141] 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,

   Ver. 25. "If we live [142] by the Spirit, by the Spirit let us also
   walk,"

   --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,

   Ver. 26. "Let us not be vainglorious," [143] which is the cause of all
   evils, "provoking [144] one another" to contentions and strife,
   "envying one another," for from vainglory comes envy and from envy all
   these countless evils.
     __________________________________________________________________

   [119] [The text of this verse is not settled. The textus receptus has
   te eleutheri& 139; oun he christos hemas eleutherose stekete, etc.
   Chrysostom has te gar eleutheri& 139; he christos humas exegorase,
   stekete, etc. W. & H. have te eleutheri& 139; hemas christos
   eleutherosen stekete oun kai, etc., with Aleph, A. B. C. Rev. Ver. But
   W. & H. suspect there is some primitive error. Lightfoot joins te
   eleutheri& 139;, with tes eleutheras of the preceding verse and retains
   the relative he, making it read; We are sons of the free woman with the
   freedom wherewith Christ freed us. Com. in loc. and Excursus p. 371.

   [120] [The following verse does not introduce proof that Christ shall
   profit them nothing, but leads on to more detailed information and so
   is introduced by de, autem. So Meyer; though Lightfoot makes de
   adversative to the idea of ophelesei, and so Ellicott. Rev. Ver. agrees
   with Meyer's view.--G.A.]

   [121] ["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.]

   [122] ["To every man' stands in a climactic relation to foregoing umin
   remorselessly embracing all; that no one may think himself excluded.
   Hence Chrysostom's view is wrong."--Meyer.--G.A.]

   [123] [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.]

   [124] ["The Holy Spirit is the divine agent' and faith is the
   subjective source' of our expectation."--Meyer.--G.A.]

   [125] ["Circumcision and uncircumcision 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.]

   [126] ["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 energoumene (wrought through love) as held
   by some Fathers and by Catholics is erroneous. In New Test.
   energeisthai is always middle: faith which is operative through
   love.'"--Meyer.--G.A.] Lightfoot says: "The words di agapes energoumene
   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.]

   [127] [The words aletheia me peithesthai are wanting in Chrysostom's
   text.--G.A.]

   [128] ["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.]

   [129] ["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 Philip. 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.]

   [130] ['Apokoptein eautous. Chrysostom 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.]

   [131] [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.]

   [132] [On the doctrine of the Manichees see Schaff Church History vol.
   ii. p. 498-508, where a full account of the literature is given
   also.--G.A.]

   [133] ["An ingenious juxtaposition of freedom' and brotherly service'
   in that freedom,"--Meyer. "Ye were called for freedom,' but through
   love make yourselves willing bond-servants' to each other."--G.A.]

   [134] [See Lightfoot, Introduction, p. 39. Note 3.--G.A.]

   [135] ["Paul returns to the warning in ver. 13, not to abuse their
   freedom for an occasion to the flesh'"--Schaff. "In verse 13he had
   warned them against using liberty for an occasion to the flesh; now,
   ver. 16, he shows them how they are to accomplish that end and this
   introduces the deadly and interminable antagonism between the spirit
   and the flesh."--Lightfoot.--G.A.]

   [136] [That is, the "psychical" man, from psuche, the soul.--G.A.]

   [137] ["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 ]

   [138] ["Would you ascertain whether you are walking by the Spirit or
   the flesh? Then apply the plain practical test."--Lightfoot.--G.A.]

   [139] ["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.]

   [140] ["Used apparently with a significant reference to the organic
   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.]

   [141] [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.]

   [142] [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.]

   [143] ["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.]

   [144] ["Provoking' (prokaloumenoi) on the part of the strong, envying,'
   (phthonountes) on the part of the weak. The strong vauntingly
   challenged their weaker brethren; the weak could only retaliate with
   envy,"--Ellicott.--G.A.].
     __________________________________________________________________

   Chapter VI.

   Verse 1

   "Brethren, [145] even if a man be overtaken in any trespass." [146]

   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. [147]

   "Ye which are spiritual [148] restore such a one,"

   He says not "chastise" nor "judge," but "set right." Nor does he stop
   here, but in order 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 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
   [149] ; 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."

   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 is it in 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.

   Ver. 2. "And so fulfil the law of Christ."

   He says not "fulfil," but, "complete [150] ;" that is, make it up all
   of you in common, [151] by the things wherein ye bear with one another.
   For example, this man is irascible, thou art dull-tempered; 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.

   Ver. 3. "For if a man thinketh himself to be something, when he is
   nothing, he deceiveth himself."

   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 to weigh our actions; as for example, if
   thou 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.

   Ver. 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, [152] --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 his neighbor," 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. [153]

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

   Here he proceeds to discourse concerning 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.) is
   laid down in the New Testament; and likewise in the Old, (Num. xxxi.
   47; xxxv. 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 [154] 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,
   "But [155] 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 we sowed unto you spiritual things, is it a great
   matter if we shall reap your carnal things?" (1 Cor. 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 assiduously 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,

   Ver. 9. "And let us not be weary in well doing." [156]

   And here he points out the difference between ambition of this kind,
   and in temporal affairs, by saying, "Be not deceived [157] ; God is not
   mocked; for whatsoever a man 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 but 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.

   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."

   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 such a 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 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 (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. 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."

   Observe what grief possesses 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 besieges 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 [158] 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 [159] 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. 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. [160] 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, [161] they had enjoined 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.

   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. 14. "Through which the world hath been crucified unto me, and I
   unto the world." [162]

   What he here calls the world is not the heaven 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, 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. 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 upon them, and mercy, and upon the Israel of God."

   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.
   [163] 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.

   Ver. 17. "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
   himself, and to restrain their perpetual fluctuations. [164]

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

   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.

   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. He says not
   merely, "with you," as elsewhere, but, "with your spirit," thus
   withdrawing them from carnal [165] 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 preserve it
   when obtained came not from Circumcision but from Grace. On this
   account he concluded his exhortation 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 as a
   double wall. For teaching, reminding them of what benefits they
   enjoyed, the rather kept them in the doctrine of the 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.
   [166]
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   [145] ["I have just charged you to shun provocation and envy. I now ask
   you to do more--to be gentle even to those whose guilt is
   flagrant."--Lightfoot.--G.A.]

   [146] 'En tini paraptomati, "in a false step or slip," omitted, in the
   text yet commented on.

   [147] [Meyer holds the same view of this word (prolemphthe) 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
   pro would tend to excuse and qualify, whereas kai seems to point to an
   aggravation of the offense. The meaning then is "be caught before he
   could escape."--So Lightfoot but not Schaff.--G.A.]

   [148] ["Paul leaves it with every reader to regard himself included or
   not."--Meyer--G.A.]

   [149] Viz., in a false step, en tini paraptomati.

   [150] Not plerosate, but anaplerosate.

   [151] ["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 superiority, 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 (ergonbeing in an emphatic position) and
   then his boast will be his own and not depend on comparison with
   others."--Lightfoot.--G.A.]

   [152] ["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.]

   [153] [Ellicott says, "The qualitative and humbling distinction of
   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.]

   [154] [Those philosophers among the Greeks who received pay from their
   pupils were looked down upon, and called Sophists, vid. Xen. Mem. 1. 6.
   §. 13.

   [155] [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. De 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 teacher is placed in contrast with the foregoing
   declaration of individual responsibility in spiritual matter." So also
   Meyer who, however, refers it to moral good.--G.A.]

   [156] [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.]

   [157] [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 7 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.]

   [158] [Ellicott hesitatingly adopts this view also. So Alford and
   Riddle (in Lange). But Meyer, Schaff, Schmoller (in Lange) and
   Lightfoot say that egrapsa(Philem. 19.) is the epistolary aorist and
   marks the point at which Paul takes the pen from the amanuensis; and
   that only this concluding paragraph was written with his own hand. So
   the American Committee also in the Rev. Ver.--G.A.]

   [159] ["The word used, pelikois, 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 answers to the force
   of the Apostle's convictions."--Lightfoot.--G.A.]

   [160] ["Certain men have an object' in displaying their zeal for carnal
   ordinances. They hope thereby to save themselves from persecution for
   professing the cross of Christ."--Lightfoot.--G.A.]

   [161] ["They advocate circumcision and 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 fellow-Jews by imposing
   circumcision on the Gentile converts also thus getting the credit of
   zeal for the law."--Lightfoot.--G.A.]

   [162] ["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."--Meyer.--Alter pro mortuo habet alterum. (Schott.)--G.A.]

   [163] ["It 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.]

   [164] [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.]

   [165] [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. G.A.]

   [166] [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 adelphoi stands last in the true text, as the Rev.
   Version has it.) 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.]
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   Homilies of St. John Chrysostom,

   archbishop of constantinople,

   on the

   epistle of St. paul the apostle

   to the

   ephesians.

   ------------------------

   The Argument.

   Ephesus 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.

   The blessed John the Evangelist spent the chief part of his time there:
   he was there when he was banished, [167] 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. i. 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 Ionia. [168] 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 needs take great pains and trouble in writing to these
   Ephesians. He is said indeed to have entrusted them, as being persons
   already well-instructed, with his profoundest conceptions; and the
   Epistle itself is full of sublime thoughts and doctrines. [169]

   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. iii. 10.) And again; "He raised us
   up with him, and made us to sit with him in heavenly places." (Eph. ii.
   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
   fellow-partakers of the promise in Christ." (Eph. iii. 5.)
     __________________________________________________________________

   [167] [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. Hist. I. p. 424, 429.--G.A.]

   [168] [Of which Ephesus was one of the cities. G.A.]

   [169] [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. Hist. I. p. 781.--G.A.]
     __________________________________________________________________

   Homily I.

   Chapter I. Verses 1-2

   "Paul, an apostle of Christ Jesus through the will of God, to the
   saints which are at Ephesus, [170] and the faithful in Christ Jesus.
   Grace to you, and peace, from God our Father, and the Lord Jesus
   Christ."

   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, "Children, 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 Christ." "Grace" is his 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.)

   "And from the Lord Jesus Christ."

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

   Ver. 3. "Blessed [171] be the God," he saith, "and Father of our Lord
   Jesus Christ."

   Observe; The God of Him that was Incarnate [172] . And though thou wilt
   not, The Father of God the Word.

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

   He is here alluding to the blessings of the Jews [173] ; for that was
   blessing also, but it was not spiritual blessing. For how did it run?
   "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.
   xxviii. 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; all things are freely given thee. "How,"
   saith he, "shall He not also with Him freely give us all things?" (Rom.
   viii. 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.

   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.) "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 a man love Me,
   he will keep My word, and I and My Father will come unto him, and make
   our abode with him." (John 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." (Mat. vii. 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 I also deny." (Mat. x. 32, 33.) Again, "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." (Mat. v. 11,
   12.) Observe, how every where He speaketh of Heaven, no where of earth,
   or of the things on the earth. [174] And again, "Our citizenship is in
   Heaven, from whence also we wait for a Saviour the Lord Jesus Christ."
   (Philip. iii. 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. iii. 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,
   "I 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.

   What is meant by, "He chose us in Him?" By means of the faith which is
   in Him, Christ, 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. [175]

   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. [176] 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, those
   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.

   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 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. 4, 5. "In love," [177] 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. [178] 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
   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,

   Ver. 6. "To the praise of the glory of His grace, [179] 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.

   "Which He freely bestowed on us," he saith. He does not say, "Which He
   hath graciously given us," (echarisato) but, "wherein He hath shown
   grace to us." (echaritosen) That is to say, He hath not only released
   us from our sins, but hath also made us meet objects [180] 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 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. Such a 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 a child 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, [181] 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.

   Ver. 6. "In the Beloved," [182] he saith, "in whom we have [183] our
   redemption through His Blood." [184]

   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 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 to say, 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. "In all wisdom and prudence, [185] 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,

   "According to His good pleasure [186] which He purposed in Him." [187]

   That is to say, this He desired, this He travailed 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."

   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.

   "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. [188]

   "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 are common. "For
   all Mine are Thine," saith He, "and Thine are Mine." (John xvii. 10.)

   The fullness of the times, [189] 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 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
   "wisdom." And why so? Because at that time when they were on the very
   point of perishing, then they were rescued.

   That "He might sum up" he saith.

   What is the 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," (Rom. ix. 28.) He both comprehended
   former dispensations, and added others beside. This is the meaning of
   "summing up."

   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. [190] 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. [191] For
   thus will an union be 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 our Benefactor, let us not render in vain so great grace.
   Let us exemplify the life of 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 whom to the Father, together with the
   Holy Ghost, be glory, strength, &c. &c.
     __________________________________________________________________

   [170] [At Ephesus, Chrysostom's text has these words (en 'Epheso) 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 tois ousin (those who are)
   absolutely, as he would not have done had he read en 'Epheso. The
   Revisers insert the words but with a marginal note. Westcott and Hort
   bracket them. See their discussion of the point in Appendix (vol. II.
   of Greek Text), p. 123. For a full discussion see Meyer's Introduction
   to Ephesians, Sec. 1, where he earnestly defends "the right of these
   words to a place in the text."--G.A.]

   [171] [Compare Rom. ix. 5; 2 Cor. i. 3; Luke i. 68; 1 Peter i.
   3.--G.A.]

   [172] [Meyer holds that the genitive tou kuriou, etc. does not limit
   Theos, but only pater: "Blessed be God who at same time is Father of
   our Lord Jesus Christ." So also Ellicott.--G.A.]

   [173] ["A contrast to the earthly benefits promised to the Jews in the
   Old Testament is foreign to the context."--Meyer.--G.A.]

   [174] ["Such 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; ii. 6; iii. 10; vi. 12.). So
   the expression here must be referred as a local' predication to eulogi&
   139; pneumaeke defining the region' whence the blessings of the Spirit
   come. Cf. Heb. vi. 4."--Ellicott.--G.A.]

   [175] [And an argument which can hardly be considered valid, based, as
   it is, on the literal and etymological meaning of a word in a passage
   where it is plainly used metaphorically and not literally.--The word is
   katabole.--G.A.]

   [176] [Tekmerion kai tes auton aretes, 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 or Synergist before Semi-Pelagianism was
   brought into a system." 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.]

   [177] [These words, en agape, are in the Revised Version and in the
   text of Westcott and Hort joined with what precedes, hagious kai
   amomous. So also Alford. Meyer and Ellicott, however, are in accord
   with Chrysostom and probably right in joining en agape with proorisas,
   following.--G.A.]

   [178] [The good pleasure of His will means, "God's free
   self-determination, independent of all human desert, as regulative of
   the proorizein."--Meyer.--G.A.]

   [179] ["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.]

   [180] ["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.'"--Meyer.--G.A.]

   [181] 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 Antique, xi. 7. &c.

   [182] ["The designation of Christ by hoegapemenos makes us feel the
   greatness of the divine grace."--Meyer.--G.A.]

   [183] ["More precise elucidation of what has been said, on the basis of
   experience (echomen). Meyer.--G.A.]

   [184] ["Through His Blood' is a more precise definition of the
   preceding en ha 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 Lange.--G.A.]

   [185] ["In all wisdom and prudence' is not to be joined, as Chrysostom
   does, with having made known' (gnorisas), because it would thus denote
   the attribute of God operative in the gnorizein, which on account of
   the pase, 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.A.]

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

   [187] ["Which He purposed in Him,' in itself redundant, serves for the
   attaching of that which follows."--Meyer. G.A.]

   [188] E.G. of the Angels by way of contrast, "Are they not all
   ministering spirits, sent forth to minister," eis diakonian. Hebr. i.
   14. However S. Irenæus says, "Ministral ei ad omnia sua progenies et
   figuratio sua, id est Filius et Spiritus Sanctus." Hær. iv. 17. And St.
   Justin Martyr applies to our Lord the word huperetein. 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
   obedientem dictis Dei Deum. de Trin. v. vid. Petav. De Trin. ii. 7. §.
   7.

   [189] [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
   hauto) "with a design to the dispensation of the fullness of the times,
   i.e., the dispensation to be established at the setting in of the
   fulness of the times. Gal. iv. 4; Mark i. 15."--Meyer.--G.A.]

   [190] ["A distinction at variance with Scripture."--Meyer.--G.A.]

   [191] ["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 are members, 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 epi tois ouranois merely an
   indirect participation in the anakephalaiosis and the de facto
   operation of the Messianic oikonomia on the heavenly world is set
   aside,--which appears the less admissible inasmuch as the ta epi tois
   ouranois 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; 1 John 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
   quodque 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 in 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 unconscious elements and spheres of nature.
   This summation is seen in the form of government: Jesus is universal
   regent."--G.A.]
     __________________________________________________________________

   Homily II.

   Chapter I. Verses 11-14

   "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 display 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 wisdom and 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: "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 is God who chooses,) and so neither have we
   merely been allotted, (for it is God who allots,) [192] but it is
   "according to a purpose." This is what he says also in the Epistle to
   the Romans, (Rom. viii. 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 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; [193] 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.

   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 Himself 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 xiii. 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 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 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 [194] 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. i. 1.) that is "through" His Son.

   "The word of truth," he says, 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.

   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."

   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.

   By the Prophets.--Hearken to the words of Joel; "I will 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 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.) where he 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," (Cf. also 2 Cor. i. 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 the mean 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 our 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.

   It is an earnest, however, of what? of

   Ver. 14. "The redemption of God's own possession."

   For our absolute redemption takes place then. [195] 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 kinds of people.

   At present, however, there is but an earnest, because at present we are
   far distant from these blessings. Yet is 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. But if 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. 21.) and again, God Himself said, "I do it 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.

   Moral. 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 on our part. If He says, "Them that honor Me I will honor, and
   they that despise Me shall be lightly esteemed," (1 Sam. ii. 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 "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, we shall never cease to be at 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 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 mark of unspeakable enmity.
   When indeed 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.

   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 like, and every man loveth his neighbor." (Ecclus. xiii.
   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.

   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, and
   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 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.

   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.

   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. [196] 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 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.

   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, 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 a man 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 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
   short-lived. 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.
     __________________________________________________________________

   [192] [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 pisteuein may take as subject when in passive voice the
   dative of the active construction, so also may kleroun which takes in
   the active a dative.--See also verse 14, kleronomia.--G.A.]

   [193] "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, because He willed, not because we were worthy. This is a
   lot," &c. August. in Psalm. xxx. Enar. iii. 13.

   [194] [Meyer's reference of hemas***tous proelpikotas to Jewish
   Christians seems precarious. It seems better to make the hemas refer to
   Christians in general, the pro in proelpikotas refer to the time before
   the second Advent and the kai humeis to the readers. So De Wette and
   Theophylact.--G.A.]

   [195] ["The final consummation of the redemption effected by the lutron
   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 doxa of the children of God."--Meyer.--G.A.]

   [196] Vid. 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. Augustin says the same, de Serm. Dom. i. 51. thus accounting
   for St. Paul's expressions, Rom. i. 9.; 1 Cor. xv. 31; 2 Cor. ii. 31;
   Gal. i. 20.
     __________________________________________________________________

   Homily III.

   Chapter I. Verses 15-20

   "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 He raised Him from the dead."

   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, [197] "I 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
   his prayers, giving thanks to God for them all as though he himself had
   received the greatest blessing.

   "Wherefore," he says, i.e., because of what is to come, [198] 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.

   "Having heard," saith he, "of the faith in the Lord Jesus which is
   among you, and which ye show [199] toward all the saints."

   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.

   "I cease not to give thanks for you, making mention of you in my
   prayers."

   What is thy prayer, and what thy entreaty? It is

   "That the God of our Lord Jesus Christ, the Father of glory, may give
   unto you a spirit of wisdom and revelation." [200] 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. i. 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.

   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."

   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 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.)

   "The Father of glory."

   He has no name by which he may represent these things, and on all
   occasions calls them "glory," 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.) but of Christ the God. [201] What then? Is
   the Son inferior to the glory? No, there is no one, not even a maniac,
   would say so.

   "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. 14.) So then, there is need of spiritual "wisdom,"
   that we may perceive things spiritual, that we may see things 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 you 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,

   "Having the eyes of your heart enlightened in the knowledge of Him."
   [202]

   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 "a 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,

   "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.

   "And," again, "what is the riches of the glory of His inheritance in
   the saints." [203]

   This too is as yet hidden.

   But what is clear? that through His power 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, "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, [204]

   "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.

   "In the heavenly places;"

   He hath made Him far above all created nature, far above all rule and
   authority.

   "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,

   "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 balance, 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 is a 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.

   "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. [205] 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
   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 a head. "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 all" he says.

   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?"

   Moral. 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, "but He took hold of the seed of Abraham." (Heb. ii. 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 I say, hath made it sit? He hath made it His
   garment, [206] 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.

   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 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. 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?

   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. [207] 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
   found in His mouth." (1 Pet. ii. 22.) His hands did every thing for the
   benefit of them that needed, 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.

   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 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?

   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 [208] 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;--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, [209] 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? If so, then neither art thou of the prayer. Thou
   hearest the herald, [210] standing, and saying, "As many as are in
   penitence, all pray." [211] 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.

   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?
   [212] 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 as to 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 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, [213] then
   imagine that the Heavens are let down from above, and that the Angels
   are descending!

   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 [214] 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? I am 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 herald. We scour the
   Church, as it were, with a sponge, that all things may be set out in a
   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.

   That I may not then be the means of increasing 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 blame on our
   weakness; we cannot on our nature. It is indolence and nothing else
   that renders us unworthy.

   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 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. cxxviii. 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 all attain, 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.
     __________________________________________________________________

   [197] [Rom. i. 9; 1 Cor. i. 4; Philip. i. 3, 4; Col. i. 3; 1 Thes. i.
   2.--G.A.]

   [198] ["On the contrary this wherefore,' dia touto, 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
   Theophylact."--Meyer.--G.A.]

   [199] [The word love,' agapen, 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.]

   [200] [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.A.

   [201] [Compare Mat. xxvii. 46; John xx. 17; Rev. iii. 12.--G.A.]

   [202] ["The words, in the knowledge of Him,' enepi gnhosei autou, 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.]

   [203] ["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.]

   [204] 'Echontas.

   [205] Dia ton enoikounta Theon Logon. 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 in Schol. 25. Theodor. Eran. ii. Ephræm. Antioch. apud Phot. 229.

   [206] Imation. Thus Cyril Alex. speaks of Christ as clothed about' with
   our nature. In Success. 2 p. 142. Vid. also Epiph. Ancor. §. 95.
   Augustine in Psalm 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.

   [207] Thuomenou.

   [208] 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 A.D. 376, with
   much opposition. Chrysostom, A.D. 387, urges its due celebration in his
   Hom. de Beato Philogon, and Serm. in Diem Natal. J. C.

   [209] [On Chrysostom's view of the eucharistic sacrifice, see
   Prolegomena, p. 21, note.--G.A.]

   [210] i.e. the Deacon, Athanasios prostaxas diakono keruxai euchen k.
   t. l. Socr. Hist. ii. 11. id qu. anaginoskein, Athan. de fug 24.

   [211] Vid. Bingh. Antiqu. xiii. 2. and xiv. 5. [The text here seems to
   be corrupt, Field's text is, "as many as are in penitence, all pray,"
   (deethete pantes) which is 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 fortasse redintegrandus: hosoi en metanoi&
   139; apelthete, hosoime en metanoia deethete pantes.--G.A.]

   [212] Vid. Bingh. Antiqu. xv. 2.

   [213] amphithura, curtains before the choir or altar, vid. Chrysost. in
   Matt. Hom. 84. fin. where, however, it has not the ecclesiastical
   sense, Epiphan. Epist. 51. 9. apud Hieron, ed. Vallars. where the
   curtain had a figure of Christ or some Saint, (to which Epiphanius
   objects) vid. also Evagr. Hist. vi. 21.

   [214] The Angelic Hymn, Holy, Holy, Holy, vid. Chrysost. in 2 Cor. Hom.
   18. Cyril. Hieros. Myst. v. 6.
     __________________________________________________________________

   Homily IV.

   Chapter II. Verses 1-3

   "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.
   [215] 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 first-created 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 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 you," saith he "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." 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, [216]
   (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 is this? 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, "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 things to God, which belong to the Devil alone. 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.

   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.

   "According to the power," saith he, "of the air, of the spirit." [217]

   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, "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.

   "That now worketh," he says, "in the sons of disobedience."

   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, lest he should slander
   the flesh, or lest it should be supposed that the transgression was not
   great, observe how he guards the matter,

   "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 is a child of man is by nature man, so also were we children of
   wrath [218] even as others; i.e., no one was free, but we all did
   things worthy of wrath.

   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, [219] 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.

   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?"

   Ver. 6. "He raised us up with Him and made us sit with Him."

   Beholdest thou the glory of His inheritance? 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, [220] 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. 9, 10.)
   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. ii. 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."

   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 He show 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? Hear 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 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. xi. 33.)

   Ver. 8. "For by grace," saith he "have ye been saved." [221]

   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, [222] 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 touching this gift of grace.
   "What then?" saith a man, "Hath He Himself hindered our being justified
   by works?" By no means. 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, [223] observe how he
   continues,

   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."
   [224]

   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 a road 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.

   Moral. 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 things whatsoever I commanded you." (Matt. xxviii. 19.) And
   again, "Whosoever shall break one of these least commandments, shall be
   called least in the kingdom of Heaven," (Matt. v. 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, he shall
   not enter.

   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 foolish talk? foolish, I say, not
   because He is not good, but in that we keep thinking that His 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,"
   (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 long-suffering of God; so that if thou
   use it not aright, thou shalt pay the penalty. Is God a 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 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 mercy, that they shall depart into the fire, and not simply
   into the fire, but into that which is "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.

   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 possible 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 is not quenched. For shalt thou conceive any comfort
   at all, tell me, when thou art in so great tribulation and distress?
   Wilt thou then be any longer thyself? 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 is 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.
     __________________________________________________________________

   [215] [The Commentators, except Meyer, refer the nekrous to spiritual
   death, as Chrysostom does. Meyer refers it to "eternal death, the
   eternal condemnation," and says the nekrous is proleptic. He distinctly
   says it does not refer to physical death, though Ellicott represents
   him as saying that it does.--G.A.]

   [216] [Paul's motive in this passage is probably not what Chrysostom
   says, but, on the contrary, to show how desperately bad their state
   was.--G.A.]

   [217] ["The word aer 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. Job i. 7."--Ellicott.--G.A.]

   [218] Chrysostom understands the words according to the order in which
   they stand in the original text, emen tekna phusei orges, "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 have seemed all one with saying that God created Adam
   under wrath. When then we so speak, we must take the word "nature" in
   S. Augustine's sense, not to mean our literal nature, but "as referring
   to our birth." "In eo quod dixi, naturâ esse malæ animæ nullo modo
   queunt,' si quæritur quomodo accipiamus quod ait Apostolus, Fuimus et
   nos naturâ filii iroe, &c.'" respondemus, naturam in his verbis meis me
   intelligi voluisse illam, quæ proprie natura dicitur, in quâ sine
   vitiis creati sumus. Nam ista propter originem natura appellatur, quæ
   origo utique habet vitium, quod est contra naturam. August. Retract. i.
   15. §. 6. vid, also de Lib. Arb. iii. 54.] "That man is a born subject
   of wrath from birth, an object of the divine condemnation, is not at
   all a 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. John 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.]

   [219] [Dia ten pollen agapen autou: "namely, in order to satisfy
   it."--Meyer.--G.A.]

   [220] [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 sunegeiren and sunekathisen seems to
   confine their reference to what is future and objective; still as
   sunezoopoiesen 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.]

   [221] ["Confirmatory explanation of the truth and justice of the
   expression, the exceeding riches of His grace' by a recurrence to the
   statement made parenthetically in verse 5."--Ellicott.--G.A.]

   [222] [Meyer objects to this interpretation saying: "How violent is
   this taking to pieces of the text, since ouk ex humon and ouk ex ergon
   present themselves in a manner alike natural and weighty as elements
   belonging to one flow of the discourse! The touto refers to the
   salvation just designated as regards its specific mode." So
   substantially Ellicott.--G.A.]

   [223] [This is not the object of Paul in the statement of v. 10, but as
   Meyer says: "Ver. 10is the reason assigned for the immediately
   preceding ouk ex humon...kauchesetai. 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.]

   [224] [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, erga agatha."--Ellicott.--G.A.]
     __________________________________________________________________

   Homily V.

   Chapter II. Verses 11, 12

   "Wherefore remember, that aforetime ye the Gentiles in 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 loving-kindness 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, that He hath exalted us to the place where we are. For all
   these things both contain in themselves the greatest demonstration of
   His loving-kindness, 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 nourished in this our new glory. On this
   account it is that he says, "Wherefore remember."--"Wherefore." Why,
   "wherefore?" [225] Because 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.

   "Who are called Uncircumcision." [226]

   The honor then of the Jews is in names, their perogative is in the
   flesh. For uncircumcision 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. [227]

   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 kingdom of
   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.

   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.

   "Having no hope," he adds, "and without God." Though gods indeed they
   worshipped, but they were no gods: "for an idol is not any thing." (1
   Cor. x. 19.)

   Ver. 13-15. "But now, [228] 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 of partition, having abolished
   in His flesh the enmity."

   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 [229] 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.

   "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 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. [230] 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, "the law 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, "I 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. viii. 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."

   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 a
   man, 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,

   "Having abolished by ordinances?" [231]

   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. 6-9.) 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 "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. [232] He gave not this charge to another, but
   Himself, by Himself, melted both the one and the other, and produced 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 became a
   Gentile without the law, and was over both Gentiles and Jews.

   "One new man," saith he, "so making 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.

   "Making peace," 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," (katallaxe) but "might
   reconcile thoroughly" (apokatallaxe [233] ) 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.

   "In 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." [234]

   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 former one. It is thou, forsooth, that
   travailest with a fresh one. "For the mind of the flesh," saith he, "is
   enmity against God;" (Rom. viii. 6.) if we are in nothing
   carnally-minded, there will be no fresh enmity produced, but that
   "peace" shall remain.

   Moral. Think then, how vast an evil is it, when God hath employed so
   many methods to reconcile us, and hath effected it, that we should
   again fall 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," (1 Cor. ii. 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; psuchika" 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 is 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,
   because 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, 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 mind to 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 into sensualities, when
   she becomes stupefied, these are of the soul. For though 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.

   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 do I say this? We often say, "Thou art not at
   (en) thyself, I am not at (en) 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.
     __________________________________________________________________

   [225] ["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.]

   [226] ["They were those designated Foreskin' by the people who bear the
   name of the surgical operation performed on their
   flesh."--Meyer.--G.A.]

   [227] ["They were without church, without promise, without hope,
   without God, and that in the profane wicked world (en to kosmo being in
   contrast to politeias tou Israel and like it, ethical in reference.)
   Atheoi may mean ignorant of God or forsaken by God, probably the
   latter."--Ellicott.--G.A.]

   [228] ["This too is what they should remember, but the Apostle
   continues the contrast in an independent sentence."--Riddle, in Popular
   Commentary.--G.A.]

   [229] ["The emphatic pronoun is used, autos. But He is not put in
   opposition to ourselves' having made the peace, but as Bengel says, Not
   merely is He peacemaker, for at the cost of Himself' He procured
   peace.'"--Meyer.--G.A.]

   [230] ["The only mode of taking echthran in harmony with the context is
   not as Chrysostom, "but of the enmity which existed between Jews and
   Gentiles."--Meyer. "En te sarki, in the flesh,' does not belong to ten
   echthran, as Chrysostom construes it but to katargesas, having
   abolished.'" So Meyer and Rev. Ver.--G.A.]

   [231] [The order of the Greek is as follows: ton nomon ton entolon en
   dogmasin katargesas. Chrysostom has because of the order joined en
   dogmasin with katargesas, as its modal definition. But en dogmasin
   belongs to entolon meaning the law of commandments consisting in
   ordinances,' "entolon denoting the contents' of the law and en dogmasin
   the form' in which they were given;" so Meyer.--G.A.]

   [232] [en auto: "This is not equivalent to di heautou, 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.]

   [233] [Meyer says the apo strengthens the notion of reconciliation,
   Ellicott that it not only strengthens but hints at a restoration to
   primal unity, the apo meaning again.--G.A.]

   [234] ["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
   poion eirenen."--Meyer.--G.A.]
     __________________________________________________________________

   Homily VI.

   Chapter II. Verses 17-22

   "And He came and preached peace to you that were far off, 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 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. [235] 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 ourselves were nigh. "For through Him we
   both have our access in one Spirit unto the Father."

   "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." (John xiv. 27.) And again, "Be of good
   cheer, I have overcome the world." (John xvi. 33.) And again,
   "Whatsoever ye shall ask in my name that will I do." (John xiv. 14.)
   And again, "For the Father loveth you." (John 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."

   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." (John viii. 35.)

   "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, [236] the
   Apostles, the Prophets, and Christ, and illustrates the union sometimes
   from the body, and sometimes from the building: "built," saith he,
   "upon the foundation of the Apostles and Prophets;" that is, the
   Apostles and Prophets are a foundation, [237] 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
   foundation, and that the whole is one building, and that there is one
   root. Consider, that the Gentiles have the Patriarchs as a 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.

   "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,"
   [238] saith he, "of all creation," that is, He Himself supports all
   things.

   "In whom each several building, fitly framed together."

   Whether you speak of the roof, or of the walls, or of any other part
   whatsoever, [239] 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. iii. 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 into a 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, (prosodos) but
   which implies God's bringing us to Himself, (prosagoge) for we came not
   out of 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." (John xiv. 6.)

   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. Doubtless it was
   for this reason that Paul said, "As a wise master builder, I laid a
   foundation." (1 Cor. iii. 10, 11.) 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, (John xv. 1.) and
   Himself a root. (Rev. xxii. 16.)

   Chap. iii. ver. 1. "For this cause I Paul, the prisoner of Christ Jesus
   in behalf of you Gentiles."

   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. [240] 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."

   He alludes to the prediction addressed to Ananias concerning him at
   Damascus, when the Lord said, "Go thy way, for he is a chosen vessel
   unto Me, to bear My name before the Gentiles and Kings." (Acts ix. 15.)

   By "dispensation of grace," he means the revelation made to him. As
   much as to say, "I 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 xxii. 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 ye have heard," [241] saith
   he, "of the dispensation of that grace of God which was given me to
   you-ward."

   Ver. 3. "How that by revelation was made known unto me the mystery, as
   I wrote afore in few words."

   Perhaps he had informed them of it by some persons, or had not long
   before been writing to them. [242] 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," i.e., briefly,

   Ver. 4. "Whereby, when ye read, ye can perceive."

   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.
   iii. 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. cxlvii.
   20.) And then to explain what nation this is with whom God hath thus
   dealt, he adds,

   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."

   What then, tell me, did not the Prophets [243] 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." (John v.
   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
   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.

   Ver. 6. "That the Gentiles are fellow-heirs, and fellow-members of the
   body and fellow partakers." [244]

   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.

   "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 Gospel."
   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.

   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 power."

   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 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.

   Moral. For a work indeed it was of power, of mighty power, and such as
   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 a
   cloke 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. viii. 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; "Who shall separate us from the love of Christ? shall
   tribulation, or anguish, or persecution?" (Rom. viii. 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 I am
   nothing." (2 Cor. xii. 11.) Without these things, the work had been
   impossible.

   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 no need 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 any 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 to
   censure. "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." (John x. 11.) Again, what
   is the 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. Still 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 been brought to a necessity of
   declaring them.

   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, who are 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 teachers of these, isolated as they
   were in the midst of the populace, and of tyrants, and having all men
   on all sides their enemies, and yet not in the slightest degree dragged
   down or yielding. Hear at least what he saith to the Philippians,
   (Philip. 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 Judæa." And again
   in writing to the Hebrews (Heb. x. 34.) he said, "And ye took joyfully
   the spoiling of your possessions." And to the Colossians (Col. iii. 3.)
   he testifies, saying, "For ye died, and your life is hid with Christ in
   God." And indeed to these very Ephesians he bears witness of many
   perils and dangers. And again in writing to the Galatians, (Gal. iii.
   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 unpunished; (for
   hear what he says writing to Timothy, (1 Tim. v. 20.) "Them that sin,
   reprove in the sight of all;") it is that the rulers 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, [245]
   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.

   Plagues too, teeming with untold mischiefs, have lighted upon the
   Churches. The chief offices have become saleable. [246] 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 is to 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 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?

   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? I am 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 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 still
   shall we suffer, who are not brought to our senses even by their fate.
   Is this discourse wearing? [247] 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
   glory and might and honor, now and henceforth, and forever and ever.
   Amen.
     __________________________________________________________________

   [235] [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.]

   [236] [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.]

   [237] ["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.]

   [238] 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, Periarch. i. 2. Tertullian in Prax. 7. in Marcion, v.
   19. S. Hilar. de Trin. viii. 50. S. Ambros. de Fid. i. 14. S. Basil in
   Eunom. 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 Orat. iii. 62, 63. S. Greg. Nyss.
   de Perfect. p. 722. contra. Eunom. i. p. 24. iii. pp. 113, 114. S.
   Cyril. de Trin. iv. p. 518. S. August. in Rom. 56. Theodoret interprets
   the word in both ways, in loc. and in Ps. 88, 28. S. Chrysostom too,
   Hom. Son. Col. i. 15. may be understood according to either
   interpretation. Indeed they are quite consistent with each other.

   [239] ["Chrysostom is wrong in holding that by pasa oikodome is
   signified every part' of the building (wall, roof, etc.,) since
   oikodome rather denotes the aggregate' of the single parts of the
   building. Pasa oikodome means every building' and is here to be
   interpreted, every Christian community, each
   congregation.'"--Meyer.--G.A.]

   [240] [The Syriac Version followed by commentators from Chrysostom to
   Meyer makes hodesmios predicate, supplying "am." "I Paul am the
   prisoner of Christ Jesus for you Gentiles." This is open to grave
   objections. O desmos is rather in apposition and the broken
   construction is resumed at ver. 14.--Riddle, Ellicott, Alford, Braune.
   R.V. Comp. 4: 1.--G.A.]

   [241] ["Gentle appeal, expressed in a hypothetical form and conveying
   the hope that his words had not been forgotten."--Ellicott.--G.A.]

   [242] ["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.]

   [243] [Prophets here refers, as before, to New Testament prophets, and
   not, as Chrysostom understands it, to O.T. prophets.--G.A.]

   [244] ["Fellow-heirs (sunkleronoma) denotes the joint possession with
   the believing Jews of the eternal Messianic bliss."--Meyer. "The
   following words (sussoma kai summetocha), 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 fully the relation of
   the fellow-heirs to each other."--Riddle.--G.A.]

   [245] This alludes to the Monks who lived in the mountains about
   Antioch, where these Homilies seem to have been written. Compare Homily
   xiii. p. 2. vid. Adv. Oppugn. i. 7, 8. Elsewhere he blames persons who
   retired, as hiding their talents, vid. I Cor. Hom. vi. 8.

   [246] The same sin is noticed among other places by S. Basil Ep. 53. S.
   Ambrose in Luc. lib. ix. 17-19. S. Jerome in Mat. xxi. 12, 13.

   [247] S. 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. Hom. iii. xii. and xv.
   (Ed. Ben.) I Cor. Hom. v. fin. We see his care to consult for the
   tastes and capacities of his hearers in his preaching, in Ps. 41. init.
   and t. 3. Hom. vii. n. 3. (Ed. Ben.)
     __________________________________________________________________

   Homily VII.

   Chapter III. Verses 8-11

   "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: [248] 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 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 injurious;" (1 Tim. i. 13.) yet
   nothing was equal to this: for "formerly," saith he, such was I; 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." 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? I am, 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 (poikilos) but the much-manifold (polupoikilos) 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 to know it? Who
   was to reveal it? When we were taught it, then were they also by us.
   [249] 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.)

   Paul himself was sent to the Gentiles, the other Apostles to the
   Circumcision. 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 [250] of Christ."

   If His "riches are unsearchable," 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.

   "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?

   "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." [251] 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 [252]
   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, 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."

   Ver. 13. "Wherefore [253] 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. iii. 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 [254] I bow my knees unto the Father from
   whom every family in heaven and on earth is named."

   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 "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.

   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."

   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 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, [255] and to know the love of Christ
   which passeth knowledge."

   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: [256] "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 to a man. He comprehends 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
   "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.

   But how doth Christ dwell in the hearts? Hear what Christ Himself
   saith, "I and my Father will come unto him, and make our abode with
   him." (John xiv. 23.) He dwelleth in those hearts that are faithful, in
   those that are "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.

   [257] "That ye may be filled unto all the fulness of God."

   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 "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 virtue, 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.

   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.

   "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." (patriai)
   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," [258] he means either the
   assemblies 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 is from Him from whom earthly fathers have their name of
   father.

   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," and 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.

   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.

   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.

   Moral. 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? To
   love him 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 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 have
   even 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. But 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 [259] 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 judge
   over us?" (Acts. vii. 27.) Who would not have taken fire at these
   words? Had then the 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 us?" "Wherefore saidst thou not this yesterday?" Moses would
   say, "Thy injustice, and thy cruelty, these make me a ruler and a
   judge."

   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. xxxii. 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.

   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 not ask 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 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 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." (Philip. ii. 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," (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 He did every thing, in their behalf He prayed. Yea,
   and after the Cross itself, what did He not do for their sakes? 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. "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; "If 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.

   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.
     __________________________________________________________________

   [248] [The words through Jesus Christ' (dia 'Iesou Christou) which are
   here found in Chrysostom's text have gotten into the textus 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.]

   [249] S. Chrysostom says the same, Orat. iv.in Anom. 2. and Hom. i. in
   Joan. 2. (ed. Ben.) vid. also Theodoret in Ps. 23. 7, 8. S. Greg. Nyss.
   Hom. 8 in Cant. p. 596. S. Jerome in loc. [Comp. 1 Pet. i. 12, which
   things angels desire to look into.--G.A.]

   [250] ["The whole divine fulness of salvation, of which Christ is the
   possessor and bestower, and which is of such a nature that the 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.]

   [251] [See note on these words above.--G.A.]

   [252] [This verb, epoiesen, has been applied by many to the forming' of
   the purpose. (So 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. Braune in Lange. Meyer, Ellicott.--G.A.]

   [253] [Wherefore, "in view of my position as minister of such a
   gospel."--Riddle.--G.A.]

   [254] [This toutou charin is a resumption 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.]

   [255] ["A sensuous illustration of the idea; how great in every
   relation.'"--Meyer. G.A.]

   [256] ["Of what are these dimensions predicated? Not of the work of
   redemption as Chrysostom (to musterion to huper humon oikonomethen)
   because after a new portion of the discourse is begun at ver. 14, the
   musterion is not again mentioned; nor of the love of God to us, as
   Chrysostom again, for the hen agape 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.]

   [257] [This entire paragraph is omitted from Field's text. But as it is
   supported by several excellent authorities, as it is in Chrysostom's
   style and as it contains 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 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.]

   [258] 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 of the true. Orat. in Arian. i. 23.
   S. Jerome says, "As He who alone is good, (Luke xviii. 19.) makes men
   good, and who is alone immortal, (1 Tim. vi. 16.) bestows immortality,
   and who alone is true (Rom. iii. 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." in loc. 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. in 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 (i. 21; Col. i. 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 patria, by which it is defined to the great pater of all
   the patriai both of angels and men."--Ellicott. "The Apostle seems
   regarding God as the Father of us His adopted children in Christ, to go
   forth into the fact that He in this relation to us is the great
   original and prototype of the paternal relation, wherever found."
   Alford in Riddle in Pop. Com.--G.A.]

   [259] [It 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.]
     __________________________________________________________________

   Homily VIII.

   Chapter IV. Verses 1, 2

   "I therefore, the prisoner in the Lord, beseech you to walk worthily of
   the calling wherewith ye were called, with all lowliness and meekness."

   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 be 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
   nothing dictatorial, nothing imperious, but all chastened and subdued.

   "I 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.

   "I, 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 aged, and now a prisoner
   also of Jesus Christ." (Philemon 9.) 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 to 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.
   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 "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" (Philip. ii. 7.) His glory, yet thought not
   Himself so truly in glory, as when He was crucified for my sake, what
   ought not I to endure? 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? [260] 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 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 his scars. (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. "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? Hearken 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's sake. 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.

   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 sake even the Angel came, yea, I 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 for further sufferings.
   For hearken to what the blessed Paul himself also saith. (Philip. i.
   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 hecharisthe) in the behalf of Christ, not only to believe
   on Him, but also to suffer in His behalf." (Philip. i. 29.) So that
   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; it
   is 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.

   "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 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. He 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? For this was he first bound
   himself, and then loosed the prisoners, that thou mightest 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?

   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 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? Hearken, 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, is evident from Paul's exclamation; for what
   said he? "He cried with a 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.

   Then again, wherefore was the building shaken? It was to arouse the
   jailer, to behold what was done, for he alone 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 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 unto God. 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, 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, "be of good cheer, thy sins are forgiven." (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 he to 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 Archangel, nor any other created power. This
   ye have yourselves confessed. And what then ought to be said? If I
   shall be shown to have forgiven sins, it is fully evident that I am
   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. [261] 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.

   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. 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 they would have set the
   others at liberty, and have released themselves from their bonds:" (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 is not 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! He 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. [262]
   Be ye, I beseech you, like the jailor. I say 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 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, 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 respect 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."

   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. xviii. 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. He was 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 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. 18-19.)
   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 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 [263] 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 Cæsarea, now we come to that at
   Jerusalem. [264] 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.

   But 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? 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 when 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.

   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 you.

   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 unto 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.)

   Moral. Nothing can be more blessed than that soul. In what does he
   glory? In bonds, in afflictions, in chains, in scars; "I bear branded
   on my body," saith he, "the marks of Jesus," (Gal. 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 xxviii. 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 prætorian 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."
   (Philip. 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. [265] 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. 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-a-days. And yet there is
   another chain if we have a mind to wear it. And 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 loose them that are bound by poverty, by
   affliction. There is no comparison between opening the doors of a
   prison, and releasing an enthralled soul. There is no 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, [266] 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 our discourse has done well, in that it has thus brought us out
   again to other bonds, and into another prison. What am I to 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 a man 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 [267]
   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.

   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 not 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.) 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 [268] of Jesus Christ." (Rom. 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 gain-saying, 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
   with natural light, they to enlighten the world in a different way, I
   mean, spiritually. For because of them the king straightway issued a
   decree, containing these words, "It hath seemed good 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 [269]
   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 do to be saved?" 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
   ii. 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. ii. 47; iii. 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.

   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.

   While we are considering these things one question yet remains for us:
   Why was it that in the prison on the one hand, the prisoners were
   loosed, whilst in the furnace the executioners were burnt to death: for
   that indeed should have been the king's fate, because neither were they
   who bound them, nor they who cast them into the furnace, guilty of so
   great sin as the man who commanded this should be done. Why then did
   they perish? On this point there is not any very great need of minute
   examination; for they were wicked men. And therefore this was
   providentially ordered, that the power of the fire might be shown, and
   the miracle might be made more signal; for if it thus devoured them
   that were without, how did it show them unscathed that were within it?
   it was that the power of God might be made manifest. And let no one
   wonder that I have put the king on a level with the jailor, for he did
   the same thing; the one was in no wise more noble than the other, and
   they both had their reward.

   But, as I said, the righteous, when they are in tribulations, are then
   especially more energetic, and when they are in bonds: for to suffer
   any thing for Christ's sake is the sweetest of all consolation.

   Will ye that I remind you of yet another prison? It seems necessary to
   go on from this chain to another prison still. And which will ye? Shall
   it be that of Jeremiah, or of Joseph, or of John? Thanks to Paul's
   chain; how many prisons has it opened to our discourse? Will ye have
   that of John? He also was once bound for Christ's sake, and for the law
   of God. What then? Was he idle when he was in prison? Was it not from
   thence he sent, by his disciples, and said, "Art Thou He that cometh,
   or look we for another?" (Matt. xi. 2, 3.) Even when there, then, it
   seems he taught, for surely he did not disregard his duty. But again,
   did not Jeremiah prophesy concerning the king of Babylon, and fulfil
   his work even there in prison? And what of Joseph? Was he not in prison
   thirteen years? What then? Not even there did he forget his virtue. I
   have yet to mention the bonds of one and therewith will close my
   discourse. Our Master Himself was bound, He who loosed the world from
   sins. Those hands were bound, those hands that wrought ten thousand
   good deeds. For, "they bound Him," it saith, "and led Him away to
   Caiaphas;" (Matt. xxvii. 2; John xviii. 24.) yes, He was bound who had
   wrought so many marvellous works.

   Reflecting on these things, let us never repine; but whether we be in
   bonds, let us rejoice; or whether we be not in bonds, let us be as
   though we were bound together with Him. See how great a blessing are
   bonds! Knowing all these things, let us send up our thanksgiving for
   all things to God, through Christ Jesus our Lord with whom to the
   Father, together with the Holy Ghost, be glory, might, and honor, now
   and forever and ever. Amen.
     __________________________________________________________________

   [260] [Christ referred to the glorification with His Father which was
   to follow his humiliation. Cf. John xvii. 5. Philip. ii. 9.--G.A.]

   [261] ["The one requires no less power than the other, the same divine
   exousia 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 the 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.]

   [262] amuetous.

   [263] [The Jews, when they imprisoned the Apostles as recorded in Acts
   v. 19.--G.A.]

   [264] [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
   (Acts v. 19.) at Jerusalem also. No mention has been made of any
   imprisonment at Cæsarea.--G.A.]

   [265] [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.]

   [266] [This passage reminds one of the famous golden chain of Homer,
   seiren chruseien, (Iliad viii. 19-27) to which several allegorical
   meanings have been given.--G.A.]

   [267] [The ancient custom was the reverse of ours, for the preacher
   commonly delivered his sermon sitting, and the people heard it
   standing.--Bingham Antiquities Bk. xiv. Ch. iv. Sec. 24.--G.A.]

   [268] [The word in the Greek doulos which means a bond-slave, though
   softened in the Auth. Ver. to "servant" and in the Rev. Ver. to
   "bond-servant."--G.A.]

   [269] [Field's text has here etolmese, he did not venture;' but that
   gives a sense less satisfactory than the text of Savile and the Oxford
   translator, ekeleuse, which is well attested.--G.A.]
     __________________________________________________________________

   Homily IX.

   Chapter IV. Verses 1-3

   "I therefore, the prisoner in the Lord, beseech you, to walk worthily
   of the calling wherewith ye were called, with all lowliness and
   meekness, with long-suffering, forbearing one another in love; giving
   diligence to keep the unity of the Spirit in the bond of peace."

   Great has the power of Paul's chain been shown to be, and more glorious
   than miracles. It is not in vain then, as it should seem, nor without
   an object, that he here holds it forward, but as the means of all
   others most likely to touch them. And what saith he? "I therefore, the
   prisoner in the Lord, beseech you, to walk worthily of the calling
   wherewith ye were called." And how is that? "with all lowliness and
   meekness, with long-suffering, forbearing one another in love."

   It is not the being merely a prisoner that is honorable, but the being
   so for Christ's sake. Hence he saith, "in the Lord," i.e., the prisoner
   for Christ's sake. Nothing is equal to this. But now the chain is
   dragging me away still more from my subject, and pulling me back again,
   and I cannot bear to resist it, but am drawn along willingly,--yea,
   rather, with all my heart; and would that it were always my lot to be
   descanting on Paul's chain.

   But now do not become drowsy: for I am yet desirous to solve that other
   question, which many raise, when they say, Why, if tribulation be a
   glory, how came Paul himself to say in his defence [270] to Agrippa, "I
   would to God that whether with little or with much not thou only, but
   also all that hear me this day, might become such as I am, except these
   bonds?" (Acts xxvi. 29.) He said not this, God forbid! as deeming the
   thing a matter to be deprecated; no; for had it been such, he would not
   have gloried in bonds, in imprisonments, in those other tribulations;
   and when writing elsewhere he saith, "Most gladly will I rather glory
   in my weaknesses." (2 Cor. xii. 9.) But what is the case? This was
   itself a proof how great a thing he considered those bonds; for as in
   writing to the Corinthians he said, "I fed you with milk, not with
   meat, for ye were not yet able to bear it;" (1 Cor. iii. 2.) so also
   here. They before whom he spoke were not able to hear of the beauty,
   nor the comeliness, nor the blessing of those bonds. Hence [271] it was
   he added, "except these bonds." To the Hebrews however he spoke not
   thus, but exhorted them to "be bound with" (Heb. xiii. 3.) them that
   were in bonds. And hence too did he himself rejoice in his bonds, and
   was bound, and was led with the prisoners into the inner prison. Mighty
   is the power of Paul's chain! A spectacle this, which may suffice for
   every other, to behold Paul bound, and led forth from his prison; to
   behold him bound, and sitting within it, what pleasure can come up to
   this? What would I not give for such a sight? Do ye see the emperors,
   the consuls, borne along in their chariots and arrayed in gold, and
   their body-guard with every thing about them of gold? Their halberds of
   gold, their shields of gold, their raiment of gold, their horses with
   trappings of gold? How much more delightful than such a spectacle is
   his! I would rather see Paul once, going forth with the prisoners from
   his prison, than behold these ten thousand times over, parading along
   with all that retinue. When he was thus led forth, how many Angels,
   suppose ye, led the way before him? And to show that I speak no
   fiction, I will make the fact manifest to you from a certain ancient
   narrative.

   Elisha the prophet, (perhaps ye know the man,) at the time (2 Kings vi.
   8-12.) when the king of Syria was at war with the king of Israel,
   sitting at his own home, brought to light all the counsels which the
   king of Syria was taking in his chamber with them that were privy to
   his designs, and rendered the king's counsels of none effect, by
   telling beforehand his secrets, and not suffering the king of Israel to
   fall into the snares which he was laying. This sorely troubled the
   king; he was disheartened, and was reduced to greater perplexity, not
   knowing how to discover him who was disclosing all that passed, and
   plotting against him, and disappointing his schemes. Whilst therefore
   he was in this perplexity, and enquiring into the cause, one of his
   armor-bearers told him, that there was a certain prophet, one Elisha,
   dwelling in Samaria, who suffered not the king's designs to stand, but
   disclosed all that passed. The king imagined that he had discovered the
   whole matter. Sure, never was any one more miserably misled than he.
   When he ought to have honored the man, to have reverenced him, to have
   been awed that he really possessed so great power, as that, seated, as
   he was, so many furlongs off, he should know all that passed in the
   king's chamber, without any one at all to tell him; this indeed he did
   not, but being exasperated, and wholly carried away by his passion, he
   equips horsemen, and soldiers, and dispatches them to bring the prophet
   before him.

   Now Elisha had a disciple as yet only on the threshold of prophecy, (2
   Kings vi. 13ff.) as yet far from being judged worthy of revelations of
   this kind. The king's soldiers arrived at the spot, as intending to
   bind the man, or rather the prophet.--Again I am falling upon bonds, so
   entirely is this discourse interwoven with them.--And when the disciple
   saw the host of soldiers, he was affrighted, and ran full of trembling
   to his master, and told him the calamity, as he thought, and informed
   him of the inevitable peril. The prophet smiled at him for fearing
   things not worthy to be feared, and bade him be of good cheer. The
   disciple, however, being as yet imperfect, did not listen to him, but
   being still amazed at the sight, remained in fear. Upon this, what did
   the prophet do? "Lord," said he, "open the eyes of this young man, and
   let him see that they which are with us, are more than they which are
   with them;" (2 Kings vi. 16, 17.) and immediately he beheld the whole
   mountain, where the prophet then dwelt, filled with so great a
   multitude of horses and chariots of fire. Now these were nothing else
   than ranks of Angels. But if only for an occasion like this so great a
   band of Angels attended Elisha what must Paul have had? This is what
   the prophet David tells us. "The Angel of the Lord encampeth round
   about them that fear Him." (Ps. xxxiv. 7.) And again; "They shall bear
   thee up in their hands, lest thou dash thy foot against a stone." (Ps.
   xci. 2.) And why do I speak of Angels? The Lord Himself was with him
   then as he went forth; for surely it cannot be that He was seen by
   Abraham, and yet was not with Paul. No, it was His own promise, "I am
   with you alway, even unto the end of the world." (Matt. xxviii. 20.)
   And again, when He appeared to him, He said, "Be not afraid, but speak,
   for I am with thee, and no man shall set on thee to harm thee." (Acts
   xviii. 9, 10.) Again, He stood by him in a dream, and said, "Be of good
   cheer, for as thou hast testified concerning me at Jerusalem, so must
   thou bear witness also at Rome." (Acts xxiii. 11.)

   The saints, though they are at all times a glorious sight, and are full
   of abundant grace, yet are so, most of all, when they are in perils for
   Christ's sake, when they are prisoners; for as a brave soldier is at
   all times and of himself a pleasing spectacle to them that behold him,
   but most of all when he is standing, and in ranks at the king's side;
   thus also imagine to yourselves Paul, how great a thing it was to see
   him teaching in his bonds.

   Shall I mention, in passing, a thought, which just at this moment
   occurs to me? The blessed martyr Babylas [272] was bound, and he too
   for the very same cause as John also was, because he reproved a king in
   his transgression. This man when he was dying gave charge that his
   bonds should be laid with his body, and that the body should be buried
   bound; and to this day the fetters lie mingled with his ashes, so
   devoted was his affection for the bonds he had worn for Christ's sake.
   "He was laid in chains of iron" as the Prophet saith of Joseph. (Ps.
   cv. 18.) And even women have before now had trial of these bonds.

   We however are not in bonds, nor am I recommending this, since now is
   not the time for them. But thou, bind not thine hands, but bind thy
   heart and mind. There are yet other bonds, and they that wear not the
   one, shall have to wear the other. Hear what Christ saith, "Bind him
   hand and foot." (Matt. xxii. 13.) But God forbid we should have trial
   of those bonds! but of these may He grant us even to take our fill!

   On these accounts he saith, "I, the prisoner in the Lord, beseech you
   to walk worthily of the calling wherewith ye were called." But what is
   this calling? Ye were called as His body, it is said. Ye have Christ as
   your head; and though you were "enemies," and had committed misdeeds
   out of number, yet "hath He raised you up with Him and made you to sit
   with Him." (Eph. ii. 6.) A high calling this, and to high privileges,
   not only in that we have been called from that former state, but in
   that we are called both to such privileges, and by such a method.

   But how is it possible to "walk worthily" of it? "With all lowliness."
   Such an one walks worthily. This is the basis of all virtue. If thou be
   lowly, and bethink thee what thou art, and how thou wast saved, thou
   wilt take this recollection as a motive to all virtue. Thou wilt
   neither be elated with bonds, nor with those very privileges which I
   mentioned, but as knowing that all is of grace, thou wilt humble
   thyself. The lowly-minded man is able to be at once a generous and a
   grateful servant. "For what hast thou," saith he, "that thou didst not
   receive?" (1 Cor. iv. 7.) And again, hear his words, "I labored more
   abundantly than they all; yet not I, but the grace of God which was
   with me." (1 Cor. xv. 10.)

   "With all lowliness," saith he; not that which is in words, nor that
   which is in actions only, but even in one's very bearing and tone of
   voice: not lowly towards one, and rude towards another; be lowly
   towards all men, be he friend or foe, be he great or small. This is
   lowliness. Even in thy good deeds be lowly; for hear what Christ saith,
   "Blessed are the poor in spirit;" (Matt. v. 3.) and He places this
   first in order. Wherefore also the Apostle himself saith, "With all
   lowliness, and meekness, and long-suffering." For it is possible for a
   man to be lowly, and yet quick and irritable, and thus all is to no
   purpose; for oftentimes he will be possessed by his anger, and ruin
   all.

   "Forbearing," he proceeds, "one another in love." [273]

   How is it possible to forbear, if a man be passionate or censorious? He
   hath told us therefore the manner: "in love," saith he. If thou, he
   would say, art not forbearing to thy neighbor, how shall God be
   forbearing to thee? If thou bearest not with thy fellow-servant, how
   shall the Master bear with thee? Wherever there is love, all things are
   to be borne.

   "Giving diligence [274] ," saith he, "to keep the unity of the Spirit
   in the bond of peace." Bind therefore thy hands with moderation. Again
   that goodly name of "bond." We had dismissed it, and it has of itself
   come back on us again. A goodly bond was that, and goodly is this one
   also, and that other is the fruit of this. Bind thyself to thy brother.
   They bear all things lightly who are bound together in love. Bind
   thyself to him and him to thee; thou art lord of both, for whomsoever I
   may be desirous to make my friend, I can by means of kindliness
   accomplish it.

   "Giving diligence," he says; a thing not to be done easily, and not in
   every one's power.

   "Giving diligence," he proceeds, "to keep the unity of the Spirit."
   What is this "unity of Spirit?" In the human body there is a spirit
   which holds all together, though in different members. So is it also
   here; for to this end was the Spirit given, that He might unite those
   who are separated by race and by different manners; for old and young,
   rich and poor, child and youth, woman and man, and every soul become in
   a manner one, and more entirely so than if there were one body. For
   this spiritual relation is far higher than the other natural one, and
   the perfectness of the union more entire; because the conjunction of
   the soul is more perfect, inasmuch as it is both simple and uniform.
   And how then is this unity preserved? "In the bond of peace [275] ." It
   is not possible for this to exist in enmity and discord. "For whereas
   there is," saith he, "among you jealousy and strife, are ye not carnal,
   and walk after the manner of men?" (1 Cor. iii. 3.) For as fire when it
   finds dry pieces of wood works up all together into one blazing pile,
   but when wet does not act at all nor unite them; so also it is here.
   Nothing that is of a cold nature can bring about this union, whereas
   any warm one for the most part can. Hence at least it is that the glow
   of charity is produced; by the "bond of peace," he is desirous to bind
   us all together. For just in the same way, he would say, as if thou
   wouldest attach thyself to another, thou canst do it in no other way
   except by attaching him to thyself; and if thou shouldest wish to make
   the tie double, he must needs in turn attach himself to thee; so also
   here he would have us tied one to another; not simply that we be at
   peace, not simply that we love one another, but that all should be only
   even one soul. A glorious bond is this; with this bond let us bind
   ourselves together with one another and unto God. This is a bond that
   bruises not, nor cramps the hands it binds, but it leaves them free,
   and gives them ample play, and greater courage than those which are at
   liberty. The strong if he be bound to the weak, will support him, and
   not suffer him to perish: and if again he be tied to the indolent, him
   he will rather rouse and animate. "Brother helped by brother," it is
   said, "is as a strong city [276] ." This chain no distance of place can
   interrupt, neither heaven, nor earth, nor death, nor any thing else,
   but it is more powerful and strong than all things. This, though it
   issue from but one soul, is able to embrace numbers at once; for hear
   what Paul saith, "Ye are not straitened in us, but ye are straitened in
   your own affections; be ye also enlarged." (2 Cor. vi. 12.)

   Now then, what impairs this bond? Love of money, passion for power, for
   glory, and the like, loosens them, and severs them asunder. How then
   are we to see that they be not cut asunder? If these tempers be got rid
   of, and none of those things which destroy charity come in by the way
   to trouble us. For hear what Christ saith, (Matt. xxiv. 12.) "Because
   iniquity shall be multiplied, the love of the many shall wax cold."
   Nothing is so opposed to love as sin, and I mean not love towards God,
   but that towards our neighbor also. But how then, it may be said, are
   even robbers at peace? When are they, tell me? Not when they are acting
   in a spirit which is that of robbers; for if they fail to observe the
   rules of justice amongst those with whom they divide the spoil, and to
   render to every one his right, you will find them too in wars and
   broils. So that neither amongst the wicked is it possible to find
   peace: but where men are living in righteousness and virtue, you may
   find it every where. But again, are rivals ever at peace? Never. And
   whom then would ye have me mention? The covetous man can never possibly
   be at peace with the covetous. So that were there not just and good
   persons, even though wronged by them, to stand between them, the whole
   race of them would be torn to pieces. When two wild beasts are
   famished, if there be not something put between them to consume, they
   will devour one another. The same would be the case with the covetous
   and the vicious. So that it is not possible there should be peace where
   virtue is not already put in practice beforehand. Let us form, if you
   please, a city entirely of covetous men, give them equal privileges,
   and let no one bear to be wronged, but let all wrong one another. Can
   that city possibly hold together? It is impossible. Again, is there
   peace amongst adulterers? No, not any two will you find of the same
   mind.

   So then, to return, there is no other reason for this, than that "love
   hath waxed cold;" and the cause again why love hath waxed cold, is that
   "iniquity abounds." For this leads to selfishness, and divides and
   severs the body, and relaxes it and rends it to pieces. But where
   virtue is, it does the reverse. Because the man that is virtuous is
   also above money; so that were there ten thousand such in poverty they
   would still be peaceable; whilst the covetous, where there are but two,
   can never be at peace. Thus then if we are virtuous, love will not
   perish, for virtue springs from love, and love from virtue. And how
   this is, I will tell you. The virtuous man does not value money above
   friendship, nor does he remember injuries, nor does wrong to his
   neighbor; he is not insolent, he endures all things nobly. Of these
   things love consists. Again, he who loves submits to all these things,
   and thus do they reciprocally produce one another. And this indeed,
   that love springs from virtue, appears from hence, because our Lord
   when He saith, "because iniquity shall be multiplied, the love of the
   many shall wax cold," plainly tells us this. And that virtue springs
   from love, Paul tells us, saying, "He that loveth his neighbor hath
   fulfilled the law." (Rom. xiii. 10.) So then a man must be one of the
   two, either very affectionate and much beloved, or else very virtuous;
   for he who has the one, of necessity possesses the other; and, on the
   contrary, he who knows not how to love, will therefore commit many evil
   actions; and he who commits evil actions, knows not what it is to love.

   Moral. Let us therefore follow after charity; it is a safeguard which
   will not allow us to suffer any evil. Let us bind ourselves together.
   Let there be no deceit amongst us, no hollowness. For where friendship
   is, there nothing of the sort is found. This too another certain wise
   man tells us. "Though thou drewest a sword at thy friend, yet despair
   not: for there may be a returning again to favor. If thou hast opened
   thy mouth against thy friend, fear not; for there may be a
   reconciliation: except for upbraiding, or disclosing of secrets, or a
   treacherous wound: for for these things a friend will depart." (Ecclus.
   xxii. 21, 22.) For "disclosing," saith he, "of secrets." Now if we be
   all friends, there is no need of secrets; for as no man has any secret
   with himself and cannot conceal anything from himself, so neither will
   he from his friends. Where then no secrets exist, separation arising
   from this is impossible. For no other reason have we secrets, than
   because we have not confidence in all men. So then it is the waxing
   cold of love, which has produced secrets. For what secret hast thou?
   Dost thou desire to wrong thy neighbor? Or, art thou hindering him from
   sharing some benefit, and on this account concealest it? But, no,
   perhaps it is none of these things. What then, is it that thou art
   ashamed? If so, then this is a token of want of confidence. Now then if
   there be love, there will be no "revealing of secrets," neither any
   "upbraiding." For who, tell me, would ever upbraid his own soul? And
   suppose even such a thing were done, it would be for some good; for we
   upbraid children, we know, when we desire to make them feel. And so
   Christ too on that occasion began to upbraid the cities, saying, "Woe
   unto thee, Chorazin! woe unto thee, Bethsaida!" (Luke x. 13.) in order
   that He might deliver them from upbraidings. For nothing has such power
   to lay hold of the mind, or can more strongly arouse it, or brace it up
   when relaxed. Let us then never use upbraiding to one another merely
   for the sake of upbraiding. For what? Wilt thou upbraid thy friend on
   the score of money? Surely not, if at least thou possessest what thou
   hast in common. Wilt thou then for his faults? No nor this, but thou
   wilt rather in that case correct him. Or, as it goes on, "for a
   treacherous wound;" who in the world will kill himself, or who wound
   himself? No one.

   Let us then "follow after love;" he saith not simply let us love; but
   let us "follow after love." (1 Cor. xiv. 1.) There is need of much
   eagerness: she is soon out of sight, she is most rapid in her flight;
   so many things are there in life which injure her. If we follow her,
   she will not outstrip us and get away, but we shall speedily recover
   her. The love of God is that which united earth to Heaven. It was the
   love of God that seated man upon the kingly throne. It was the love of
   God that manifested God upon earth. It was the love of God that made
   the Lord a servant. It was the love of God that caused the Beloved to
   be delivered up for His enemies, the Son for them that hated Him, the
   Lord for His servants, God for men, the free for slaves. Nor did it
   stop here, but called us to yet greater things. Yes, not only did it
   release us from our former evils, but promised, moreover, to bestow
   upon us other much greater blessings. For these things then let us give
   thanks to God, and follow after every virtue; and before all things,
   let us with all strictness practice love, that we may be counted worthy
   to attain the promised blessings; through the grace and loving-kindness
   of our Lord Jesus Christ, with whom, to the Father together with the
   Holy Ghost, be glory, might, and honor, now and for ever and ever.
   Amen.
     __________________________________________________________________

   [270] [Field's text has here a much shorter reading as follows: For a
   question now suggests itself to me; for since Paul in his defence, etc.
   This reading leaves the sense incomplete. The reading of the Oxford
   translator, as given above, is internally more satisfactory and is
   attested by several excellent authorities.--G.A.]

   [271] [It is very doubtful that this was Paul's design in saying
   "except these bonds." It is more probable he wished that others might
   enjoy the blessings of Christianity without sharing in those sufferings
   which he himself was glad to endure.--G.A.]

   [272] S. Babylas, whom Chrysostom has commemorated in a Homily on his
   feast day and elsewhere, (Hom. de Bab. t. 2. p. 531. Ed. Ben. Hom. in
   Jul. et Gent. t. 2. p. 536.) was Bishop of Antioch about 237-250, when
   he was martyred in the Decian persecution, being put into prison, and
   dying there. The circumstance mentioned in the text is also to be found
   in Gent. p. 554.--[See Homily on Babylas, Vol. ix. p. 141, of this
   Series.--G.A.]

   [273] ["The reciprocal forbearance in love (ethical habit) (Rom. xv. 1;
   Gal. vi. 2.) is the practical expression of the
   longsuffering.'"--Meyer.--G.A.]

   [274] ["Giving diligence," participial clause parallel to "forbearing
   one another" which is characterized by the effort by which it must be
   upheld."--Meyer.--G.A.]

   [275] ["While peace one towards another must be the bond which is to
   envelope them."--Meyer.--G.A.]

   [276] [This is the rendering of the Septuagint in Prov. xviii. 19,
   which Chrysostom follows exactly: adelphos hupo adelphou boethoumenos
   hos polis ochura. The Rev. Ver. following the Hebrew, has "A brother
   offended is harder to be won than a strong city."--G.A.]
     __________________________________________________________________

   Homily X.

   Ephesians iv. 4

   "There is one body, and one Spirit, even as ye are called in one hope
   of your calling."

   When the blessed Paul exhorts us to anything of special importance, so
   truly wise and spiritual as he is, he grounds his exhortation upon
   things in Heaven: this itself being a lesson he had learned from the
   Lord. Thus he saith also elsewhere, "Walk in love, even as Christ also
   hath loved us." (ch. v. 2.) And again, "Have this mind in you, which
   was also in Christ Jesus, who being in the form of God, counted it not
   a prize to be on an equality with God." (Philip. ii. 5, 6.) This is
   what he is doing here also, for whenever the examples he is setting
   before us are great, he is intense in his zeal and feeling. What then
   does he say, now he is inciting us to unity? "There is one body, and
   one Spirit, even as ye are called in one hope of your calling:"

   Ver. 5. "One Lord, one faith, one baptism."

   Now what is this one body? The faithful throughout the whole world,
   both which are, and which have been, and which shall be. And again,
   they that before Christ's coming pleased God, are "one body." How so?
   Because they also knew Christ. Whence does this appear? "Your father
   Abraham," saith He, "rejoiced to see My day, and he saw it, and was
   glad." (John viii. 56.) And again, "If ye had believed Moses," He
   saith, "ye would have believed Me, for he wrote of Me." (John v. 46.)
   And the prophets too would not have written of One, of whom they knew
   not what they said; whereas they both knew Him, and worshiped Him. Thus
   then were they also "one body."

   The body is not disjoined from the spirit, for then would it not be a
   body. Thus it is customary also with us, touching things which are
   united, and which have any great consistency or coherence, to say, they
   are one body. And thus again, touching union, we take that to be a body
   which is under one head. If there be one head, then is there one body.
   The body is composed of members both honorable and dishonorable. Only
   the greater is not to rise up even against the meanest, nor this latter
   to envy the other. They do not all indeed contribute the same share,
   but severally according to the proportion of need. And forasmuch as all
   are formed for necessary and for different purposes, all are of equal
   honor. Some indeed there are, which are more especially principal
   members, others less so: for example, the head is more a principal
   member than all the rest of the body, as containing within itself all
   the senses, and the governing principle of the soul. And to live
   without the head is impossible; whereas many persons have lived for a
   long time with their feet cut off. So that it is better than they, not
   only by its position, but also by its very vital energy and its
   function.

   Now why am I saying this? There are great numbers in the Church; there
   are those who, like the head, are raised up to a height; who, like the
   eyes that are in the head, survey heavenly things, who stand far aloof
   from the earth, and have nothing in common with it, whilst others
   occupy the rank of feet, and tread upon the earth; of healthy feet
   indeed, for to tread upon the earth is no crime in feet, but to run to
   evil. "Their feet," saith the Prophet, "run to evil." (Isa. lix. 7.)
   Neither then let these, the head, saith he, be high-minded against the
   feet, nor the feet look with evil eye at them. For thus the peculiar
   beauty of each is destroyed, and the perfectness of its function
   impeded. And naturally enough; inasmuch as he who lays snares for his
   neighbor will be laying snares first of all for himself. And should the
   feet therefore not choose to convey the head anywhere upon its
   necessary journey, they will at the same time be injuring themselves by
   their inactivity and sloth. Or again, should the head not choose to
   take any care of the feet, itself will be the first to sustain the
   damage. However, those members do not rise up one against the other; it
   is not likely, for it has been so ordered by nature that they should
   not. But with man, how is it possible for him not to rise up against
   man? No one, we know, ever rises up against Angels; since neither do
   they rise against the Archangels. Nor, on the other hand, can the
   irrational creatures proudly exalt themselves over us; but where the
   nature is equal in dignity, and the gift one, and where one has no more
   than another, how shall this be prevented?

   And yet surely these are the very reasons why thou oughtest not to rise
   up against thy neighbors. For if all things are common, and one has
   nothing more than another, whence this mad folly? We partake of the
   same nature, partake alike of soul and body, we breathe the same air,
   we use the same food. Whence this rebellious rising of one against
   another? And yet truly the being able by one's virtue to overcome the
   incorporeal powers, that were enough to lead to arrogance; or rather
   arrogance it would not be, for with good reason am I high-minded, and
   exceedingly high-minded against the evil spirit. And behold even Paul,
   how high-minded he was against that evil spirit. For when the evil
   spirit was speaking great and marvelous things concerning him, he made
   him hold his peace, and endured him not even in his flattery. For when
   that damsel, "who had the spirit of divination," cried, saying, "These
   men are the servants of the most high God, which show unto us the way
   of salvation" (Acts xvi. 16, 17.), he rebuked him severely, and
   silenced his forward tongue. And again he elsewhere writes, and says,
   "God shall bruise Satan under your feet shortly." (Rom. xvi. 20.) Will
   the difference of nature have any effect? Perceivest thou not that the
   difference between natures has no effect whatever, but only the
   difference of purpose? Because of their principle therefore they are
   far worse than all. Well, a man may say, but I am not rising up against
   an Angel, because there is so vast a distance between my nature and
   his. And yet surely thou oughtest no more to rise up against a man than
   against an Angel, for the Angel indeed differs from thee in nature, a
   matter which can be neither an honor to him, nor a disgrace to thee:
   whereas man differs from man not at all in nature, but in principle;
   and there is such a thing as an Angel too even amongst men. So that if
   thou rise not up against Angels, much more shouldest thou not against
   men, against those who have become angels in this our nature; for
   should any one among men become as virtuous as an Angel, that man is in
   a far higher degree superior to thee, than an Angel is. And why so?
   Because what the one possesses by nature, the other has achieved of his
   own purpose. And again, because the Angel has his home far from thee in
   distance also, and dwelleth in Heaven; whereas this man is living with
   thee, and giving an impulse to thy emulation. And indeed he lives
   farther apart from thee than the Angel. For "our citizenship," saith
   the Apostle, "is in Heaven." (Philip. iii. 20.) And to show thee that
   this man hath his home still farther distant, hear where his Head is
   seated; upon the throne, saith he, the royal throne! And the farther
   distant that throne is from us, the farther is he also.

   Well, but I see him, thou wilt say, in the enjoyment of honor, and I am
   led to jealousy. Why, this is the very thing which has turned all
   things upside down, which has filled not the world only, but the Church
   also, with countless troubles. And just as fierce blasts setting in
   across a calm harbor, render it more dangerous than any rock, or than
   any strait whatever; so the lust of glory entering in, overturns and
   confounds everything.

   Ye have oftentimes been present at the burning of large houses. Ye have
   seen how the smoke keeps rising up to Heaven; and if no one comes near
   to put a stop to the mischief, but every one keeps looking to himself,
   the flame spreads freely on, and devours everything. And oftentimes the
   whole city will stand around; they will stand round indeed as
   spectators of the evil, not to aid nor assist. And there you may see
   them one and all standing round, and doing nothing but each individual
   stretching out his hand, and pointing out to some one who may be just
   come to the spot, either a flaming brand that moment flying through a
   window, or beams hurled down, or the whole circuit of the walls forced
   out, and tumbling violently to the ground. Many too there are of the
   more daring and venturesome, who will have the hardihood even to come
   close to the very buildings themselves whilst they are burning, not in
   order to stretch forth a hand towards them, and to put a stop to the
   mischief, but that they may the more fully enjoy the sight, being able
   from the nearer place to observe closely all that which often escapes
   those at a distance. Then if the house happen to be large and
   magnificent, it appears to them a pitiable spectacle, and deserving of
   many tears. And truly there is a pitiable spectacle for us to behold;
   capitals of columns crumbled to dust, and many columns themselves
   shattered to pieces, some consumed by the fire, others thrown down
   often by the very hands which erected them, that they may not add fuel
   to the flame. Statues again, which stood with so much gracefulness,
   with the ceiling resting on them, these you may see all exposed, with
   the roof torn off, and themselves standing hideously disfigured in the
   open air. And why should one go on to describe the wealth stored up
   within? the tissues of gold, and the vessels of silver? And where the
   lord of the house and his consort scarcely entered, where was the
   treasurehouse of tissues and perfumes, and the caskets of the costly
   jewels,--all has become one blazing fire, and within now, are bath-men
   and street-cleaners, and runaway slaves, and everybody; and everything
   within is one mass of fire and water, of mud, and dust, and half-burnt
   beams!

   Now why have I drawn out so full a picture as this? Not simply because
   I wish to represent to you the conflagration of a house, (for what
   concern is that of mine?) but because I wish to set before your eyes,
   as vividly as I can, the calamities of the Church. For like a
   conflagration indeed, or like a thunderbolt hurled from on high, have
   they lighted upon the roof of the Church, and yet they rouse up no one;
   but whilst our Father's house is burning, we are sleeping, as it were,
   a deep and stupid sleep. And yet who is there whom this fire does not
   touch? Which of the statues that stand in the Church? for the Church is
   nothing else than a house built of the souls of us men. Now this house
   is not of equal honor throughout, but of the stones which contribute to
   it, some are bright and shining, whilst others are smaller and more
   dull than they, and yet superior again to others. [277] There we may
   see many who are in the place of gold also, the gold which adorns the
   ceiling. Others again we may see, who give the beauty and gracefulness
   produced by statues. Many [278] we may see, standing like pillars. For
   he is accustomed to call men also "pillars" (Gal. ii. 9.), not only on
   account of their strength but also on account of their beauty, adding
   as they do, much grace, and having their heads overlaid with gold. We
   may see a multitude, forming generally the wide middle space and the
   whole extent of the circumference; for the body at large occupies the
   place of those stones of which the outer walls are built. Or rather we
   must go on to a more splendid picture yet. This Church, of which I
   speak, is not built of these stones, such as we see around us, but of
   gold and silver, and of precious stones, and there is abundance of gold
   dispersed everywhere throughout it. But, oh the bitter tears this calls
   forth! For all these things hath the lawless rule of vainglory
   consumed; that all-devouring flame, which no one has yet got under. And
   we stand gazing in amazement at the flames, but no longer able to
   quench the evil: or if we do quench it for a short time, yet after two
   or three days as a spark blown up from a heap of ashes overturns all,
   and consumes no less than it did before, so it is here also: for this
   is just what is wont to happen in such a conflagration. And as to the
   cause, it has devoured the supports of the very pillars of the Church;
   those of us who supported the roof, and who formerly held the whole
   building together it has enveloped in the flame. Hence too was a ready
   communication to the rest of the outer walls: for so also in the case
   of buildings, when the fire lays hold of the timbers, it is better
   armed for its attack upon the stones; but when it has brought down the
   pillars and leveled them with the ground, nothing more is wanted to
   consume all the rest in the flames. For when the props and supports of
   the upper parts fall down, those parts also themselves will speedily
   enough follow them. Thus is it also at this moment with the Church: the
   fire has laid hold on every part. We seek the honors that come from
   man, we burn for glory, and we hearken not to Job when he saith,

   "If like Adam (or after the manner of men) I covered my transgressions

   By hiding mine iniquity in my bosom,

   Because I feared the great multitude." [279]

   Behold ye a virtuous spirit? I was not ashamed, he saith, to own before
   the whole multitude my involuntary sins: And if he was not ashamed to
   confess, much more were it our duty to do so. For saith the prophet,
   "Set thou forth thy cause, that thou mayest be justified." (Isa. xliii.
   26.) Great is the violence of this evil, everything is overturned by it
   and annihilated. We have forsaken the Lord, and are become slaves of
   honor. We are no longer able to rebuke those who are under our rule,
   because we ourselves also are possessed with the same fever as they. We
   who are appointed by God to heal others, need the physician ourselves.
   What further hope of recovery is there left, when even the very
   physicians themselves need the healing hand of others?

   I have not said these things without an object, nor am I making
   lamentations to no purpose, but with the view that one and all, with
   our women and children, having sprinkled ourselves with ashes, and
   girded ourselves about with sackcloth, may keep a long fast, may
   beseech God Himself to stretch forth His hand to us, and to stay the
   peril. For need is there indeed of His hand, that mighty, that
   marvelous hand. Greater things are required of us than of the
   Ninevites. "Yet three days," said the prophet, "and Nineveh shall be
   overthrown." [280] (Jonah iii. 4.) A fearful message, and burdened with
   tremendous threat. And how should it be otherwise? to expect that
   within three days, the city should become their tomb, and that all
   should perish in one common judgment. For if, when it happens that two
   children die at the same time in one house, the hardship becomes
   intolerable, and if to Job this of all things seemed the most
   intolerable, that the roof fell in upon all his children, and they were
   thus killed; what must it be to behold not one house, nor two children,
   but a nation of a hundred and twenty thousand buried beneath the ruins!

   Ye know how terrible a disaster is this, for lately has this very
   warning happened to us, not that any prophet uttered a voice, for we
   are not worthy to hear such a voice, but the warning crying aloud from
   on high more distinctly than any trumpet. [281] However, as I was
   saying, "Yet three days," said the prophet, "and Nineveh shall be
   overthrown." A terrible warning indeed, but now we have nothing even
   like that; no, there are no longer "three days," [282] nor is there a
   Nineveh to be overthrown, but many days are already past since the
   Church throughout all the world has been overthrown, and leveled with
   the ground, and all alike are overwhelmed in the evil; nay more, of
   those that are in high places the stress is so much the greater. Wonder
   not therefore if I should exhort you to do greater things than the
   Ninevites; and why? nay more, I do not now proclaim a fast only, but I
   suggest to you the remedy which raised up that city also when falling.
   And what was that? "God saw their works," saith the prophet, "that they
   turned from their evil way, and God repented of the evil which He said
   He would do unto them." (Jonah iii. 10.) This let us do, both we and
   you. Let us renounce the passion for riches, the lust for glory,
   beseeching God to stretch forth His hand, and to raise up our fallen
   members. And well may we, for our fear is not for the same objects as
   theirs; for then indeed it was only stones and timbers that were to
   fall, and bodies that were to perish; but now it is none of these; no,
   but souls are about to be delivered over to hell fire. Let us implore,
   let us confess unto Him, let us give thanks unto Him for what is past,
   let us entreat Him for what is to come, that we may be counted worthy
   to be delivered from this fierce and most terrible monster, and to lift
   up our thanksgivings to the loving God and Father with whom, to the
   Son, together with the Holy Ghost, be glory, might, and honor, now,
   henceforth, and for ever and ever. Amen.
     __________________________________________________________________

   [277] [Field's text has here pollo de ekeinon beltious instead of pollo
   de allon beltious, which is clearly better than Field's, because it
   gives a better sense and is well attested. Indeed, Field, while giving
   ekeinon in his text, says it is used "durius pro heteron," and mentions
   Chrysostom's negligent use of pronouns.--G.A.]

   [278] [In Field's text the word "many," pollous, is put in the
   preceding sentence; but it is better where it stands here, to complete
   the sentence and to make it correspond with the two preceding
   sentences.--G.A.]

   [279] Job xxxi. 33, 34. The verses in the Sept. stand thus: Ei de kai
   hamarton akousios ekrupsa ten hamartian mou. Ou gar dietrapen
   poluochlian plethous, tou me exagoreusai enopion auton [but Chrysostom
   quotes only these words: ei kai hamarton akousios dietrapen
   poluochlian. The Hebrew is quite different, as shown in rendering of
   Rev. Ver. (above).--G.A.]

   [280] [The Septuagint has yet three days, &c., eti treis hemerai k.t.l.
   So Chrysostom quotes it. The Hebrew text and the Rev. Ver., following
   it, have forty days.--G.A.]

   [281] Antioch was exposed to earthquakes. One happened A.D. 395, which
   might be about the date of these Homilies. In A.D. 458 it was almost
   overthrown from this cause.

   [282] [See note on preceding page.--G.A.]
     __________________________________________________________________

   Homily XI.

   Ephesians iv. 4-7

   "There is one body, and one Spirit, even as also ye were called in one
   hope of your calling; one Lord, one faith, one baptism, one God and
   Father of all, who is over all, and through all, and in all. But unto
   each one of us was the grace given according to the measure of the gift
   of Christ."

   The love Paul requires of us is no common love, but that which cements
   us together, and makes us cleave inseparably to one another, and
   effects as great and as perfect a union as though it were between limb
   and limb. For this is that love which produces great and glorious
   fruits. Hence he saith, there is "one body"; one, both by sympathy, and
   by not opposing the good of others, and by sharing their joy, having
   expressed all at once by this figure. He then beautifully adds, "and
   one Spirit," showing [283] that from the one body there will be one
   Spirit: or, that it is possible that there may be indeed one body, and
   yet not one Spirit; as, for instance, if any member of it should be a
   friend of heretics: or else he is, by this expression, shaming them
   into unanimity, saying, as it were, "Ye who have received one Spirit,
   and have been made to drink at one fountain, ought not to be divided in
   mind"; or else by spirit here he means their zeal. Then he adds, "Even
   as ye were called in one hope of your calling," that is, God hath
   called you all on the same terms. He hath bestowed nothing upon one
   more than upon another. To all He hath freely given immortality, to all
   eternal life, to all immortal glory, to all brotherhood, to all
   inheritance. He is the common Head of all; "He hath raised all" up,
   "and made them sit with Him." (Eph. ii. 6.) Ye then who in the
   spiritual world have so great equality of privileges, whence is it that
   ye are high-minded? Is it that one is wealthy and another strong? How
   ridiculous must this be? For tell me, if the emperor some day were to
   take ten persons, and to array them all in purple, and seat them on the
   royal throne, and to bestow upon all the same honor, would any one of
   these, think ye, venture to reproach another, as being more wealthy or
   more illustrious than he? Surely never. And I have not yet said all;
   for the difference is not so great in heaven as here below we differ.
   There is "one Lord, one faith, one baptism." [284] Behold "the hope of
   your calling. One God and Father of all, who is over all, and through
   all, and in all." For can it be, that thou art called by the name of a
   greater God, another, of a lesser God? That thou art saved by faith,
   and another by works? That thou hast received remission in baptism,
   whilst another has not? "There is one God and Father of all, who is
   over all, and through all, and in all." "Who is over all," that is, the
   Lord and above all; and "through all," that is, providing for, ordering
   all; and "in you all," that is, who dwelleth in you all. Now this they
   own to be an attribute of the Son; so that were it an argument of
   inferiority, it never would have been said of the Father.

   "But [285] unto each one of us was the grace given."

   What then? he saith, whence are those diverse spiritual gifts? For this
   subject was continually carrying away both the Ephesians themselves,
   and the Corinthians, and many others, some into vain arrogance, and
   others into despondency or envy. Hence he everywhere takes along with
   him this illustration of the body. Hence it is that now also he has
   proposed it, inasmuch as he was about to make mention of diverse gifts.
   He enters indeed into the subject more fully in the Epistle to the
   Corinthians, because it was among them that this malady most especially
   reigned: here however he has only alluded to it. And mark what he says:
   he does not say, "according to the faith of each," lest he should throw
   those who have no large attainments into despondency. But what saith
   he? "According to the measure of the gift of Christ." The chief and
   principal points of all, he saith,--Baptism, the being saved by faith,
   the having God for our Father, our all partaking of the same
   Spirit,--these are common to all. If then this or that man possesses
   any superiority in any spiritual gift, grieve not at it; since his
   labor also is greater. He that had received the five talents, had five
   required of him; whilst he that had received the two, brought only two,
   and yet received no less a reward than the other. And therefore the
   Apostle here also encourages the hearer on the same ground, showing
   that gifts are bestowed not for the honor of one above another, but for
   the work of the church, even as he says further on:

   "For the perfecting of the saints unto the work of ministering unto the
   building up of the body of Christ."

   Hence it is that even he himself saith, "Woe is unto me, if I preach
   not the Gospel." (1 Cor. ix. 16.) For example: he received the grace of
   Apostleship, but for this very reason, "woe unto him," because he
   received it: whereas thou art free from the danger.

   "According to the measure."

   What is meant by, "according to the measure"? It means, "not according
   to our merit," for then would no one have received what he has
   received: but of the free gift we have all received. And why then one
   more, and another less? There is nothing to cause this, he would say,
   but the matter itself is indifferent; for every one contributes towards
   "the building." And by this too he shows, that it is not of his own
   intrinsic merit that one has received more and another less, but that
   it is for the sake of others, as God Himself hath measured it; since he
   saith also elsewhere, "But now hath God set the members each one of
   them in the body, even as it pleased Him." (1 Cor. xii. 18.) And he
   mentions not the reason, lest he should deject or dispirit the hearers.

   Ver. 8. "Wherefore he saith, When He ascended on high, He led captivity
   captive, and gave gifts unto men."

   As though he had said, Why art thou high-minded? The whole is of God.
   The Prophet saith in the Psalm, "Thou hast received gifts among men"
   (Ps. lxviii. 18.), whereas the Apostle saith, "He gave gifts unto men."
   The one is the same as the other. [286]

   Ver. 9, 10. "Now this, He ascended, what is it, but that He also
   descended into the lower parts of the earth? He that descended, is the
   same also that ascended far above all the Heavens, that He might fill
   all things."

   When thou hearest these words, think not of a mere removal from one
   place to another; for what Paul establishes in the Epistle to the
   Philippians (Philip. ii. 5-8.), that very argument [287] is he also
   insisting upon here. In the same way as there, when exhorting them
   concerning lowliness, he brings forward Christ as an example, so does
   he here also, saying, "He descended into the lower parts of the earth."
   For were not this so, this expression which he uses, "He became
   obedient even unto death" (Philip. ii. 8, 9.), were superfluous;
   whereas from His ascending, he implies His descent, and by "the lower
   parts of the earth," he means "death," according to the notions of men;
   as Jacob also said, "Then shall ye bring down my gray hairs with sorrow
   to the grave." (Gen. xxxii. 48.) And again as it is in the Psalm, "Lest
   I become like them that go down into the pit" (Ps. cxliii. 7.), that is
   like the dead. Why does he descant upon this region here? And of what
   captivity does he speak? Of that of the devil; for He took the tyrant
   captive, the devil, I mean, and death, and the curse, and sin. Behold
   His spoils and His trophies.

   "Now this, He ascended, what is it but that He also descended?"

   This strikes at Paul of Samosata and his school. [288]

   "He that descended, is the same also that ascended far above all the
   Heavens, that He might fill all things."

   He descended, saith he, into the lower parts of the earth, beyond which
   there are none other: and He ascended up far above all things, to that
   place, beyond which there is none other. This is to show His divine
   energy, and supreme dominion. For indeed even of old had all things
   been filled.

   Ver. 11, 12. "And He gave some to be apostles; and some, prophets; and
   some, evangelists; and some, pastors and teachers; for the perfecting
   of the saints, unto the work of ministering, unto the building up of
   the body of Christ."

   What he said elsewhere, "Wherefore also God hath highly exalted Him"
   (Philip. ii. 9.), that saith he also here. "He that descended, is the
   same also that ascended." It did Him no injury that He came down into
   the lower parts of the earth, nor was it any hindrance to His becoming
   far higher than the Heavens. So that the more a man is humbled, so much
   the more is he exalted. For as in the case of water, the more a man
   presses it downwards, the more he forces it up; and the further a man
   retires to hurl a javelin, the surer his aim; so is it also with
   humility. However, when we speak of ascents with reference to God, we
   must needs conceive a descent first; but when with reference to man,
   not at all so. Then he goes on to show further His providential care,
   and His wisdom, for He who hath wrought such things as these, who had
   such might, and who refused not to go down even to those lower parts
   for our sakes, never would He have made these distributions of
   spiritual gifts without a purpose. Now elsewhere he tells us that this
   was the work of the Spirit, in the words, "In the which the Holy Ghost
   hath made you bishops to feed the Church of God." [289] And here he
   saith that it is the Son; and elsewhere that it is God. "And He gave to
   the Church some apostles, and some prophets." But in the Epistle to the
   Corinthians, he saith, "I planted, Apollos watered; but God gave the
   increase." And again, "Now he that planteth and he that watereth are
   one: but each shall receive his own reward according to his own labor."
   (1 Cor. iii. 6-8.) So is it also here; for what if thou bring in but
   little? Thou hast received so much. First, he says, "apostles"; [290]
   for these had all gifts; secondarily, "prophets," for there were some
   who were not indeed apostles, but prophets, as Agabus; thirdly,
   "evangelists," who did not go about everywhere, but only preached the
   Gospel, as Priscilla and Aquila; "pastors and teachers," those who were
   entrusted with the charge of a whole nation. What then? are the pastors
   and the teachers inferior? Yes, surely; those who were settled and
   employed about one spot, as Timothy and Titus, were inferior to those
   who went about the world and preached the Gospel. However, it is not
   possible from this passage to frame the subordination and precedence,
   but from another Epistle. "He gave," saith he; thou must not say a word
   to gainsay it. Or perhaps by "evangelists" he means those who wrote the
   Gospel.

   "For the perfecting of the saints unto the work of ministering, unto
   the building up of the body of Christ." [291]

   Perceive ye the dignity of the office? Each one edifies, each one
   perfects, each one ministers.

   Ver. 13. "Till we all attain," he proceeds, "unto the unity of the
   faith and of the knowledge of the Son of God, unto a full-grown man,
   unto the measure of the stature of the fullness of Christ."

   By "stature" here he means perfect "knowledge"; for as a man will stand
   firmly, whereas children are carried about and waver in mind, so is it
   also with believers.

   "To the unity," saith he, "of the faith."

   That is, until we shall be shown to have all one faith: for this is
   unity of faith, when we all are one, when we shall all alike
   acknowledge the common bond. Till then thou must labor to this end. If
   for this thou hast received a gift, that thou mightest edify others,
   look well that thou overturn not thyself, by envying another. God hath
   honored thee, and ordained thee, that thou shouldest build up another.
   Yea, for about this was the Apostle also engaged; and for this was the
   prophet prophesying and persuading, and the Evangelist preaching the
   Gospel, and for this was the pastor and teacher; all had undertaken one
   common work. For tell me not of the difference of the spiritual gifts;
   but that all had one work. Now when we shall all believe alike then
   shall there be unity; for that this is what he calls "a perfect man,"
   is plain. And yet he elsewhere calls us "babes" (1 Cor. xiii. 11.),
   even when we are of mature age; but he is there looking to another
   comparison, for there it is in comparison with our future knowledge
   that he there calls us babes. For having said, "We know in part" (1
   Cor. xiii. 9, 12.), he adds also the word "darkly," and the like:
   whereas here he speaks with reference to another thing, with reference
   to changeableness, as he saith also elsewhere, "But solid food is for
   full-grown men." (Heb. v. 14.) Do you see then also in what sense he
   there calls them full-grown? Observe also in what sense he calls men
   "perfect" here, by the words next added, where he says, "that we may be
   no longer children." That we keep, he means to say, that little
   measure, which we may have received, with all diligence, with firmness
   and steadfastness.

   Ver. 14. "That we may be no longer."--The word, "no longer," shows that
   they had of old been in this case, and he reckons himself moreover as a
   subject for correction, and corrects himself. For this cause, he would
   say, are there so many workmen, that the building may not be shaken,
   may not be "carried about," that the stones may be firmly fixed. [292]
   For this is the character of children, to be tossed to and fro, to be
   carried about and shaken. "That we may be no longer," saith he,
   "children, tossed to and fro, and carried about with every wind of
   doctrine, by the sleight of men, in craftiness, after the wiles of
   error." "And carried about," saith he, "with every wind." He comes to
   this figure of speech, to point out in how great peril doubting souls
   are. "With every wind," saith he, "by the sleight of men, in
   craftiness, after the wiles of error." The word "sleight" [293] means
   the art of gamesters. Such are the "crafty," whenever they lay hold on
   the simpler sort. For they also change and shift about everything. He
   here glances also at human life.

   Ver. 15, 16. "But speaking truth," [294] saith he, "in love, may grow
   up in all things into Him, which is the Head, even Christ, from whom,"
   (that is, from Christ,) "all the body fitly framed and knit together,
   through that which every joint supplieth, according to the working in
   due measure of each several part, maketh increase of the body unto the
   building up of itself in love."

   He expresses himself with great obscurity, from his desire to utter
   everything at once. What he means, however, is this. In the same way as
   the spirit, or vital principle, which descends from the brain,
   communicates the sensitive faculty which is conveyed through the
   nerves, not simply to all the members, but according to the proportion
   of each member, to that which is capable of receiving more, more, to
   that which is capable of less, less, (for the spirit is the root or
   source;) so also is Christ. For the souls of men being dependent upon
   Him as members, His provident care, and supply of the spiritual gifts
   according to a due proportion in the measure of every single member,
   effects their increase. But what is the meaning of this, "by the touch
   of the supply"? [295] that is to say, by the sensitive faculty. [296]
   For that spirit which is supplied to the members from the head,
   "touches," [297] each single member, and thus actuates it. As though
   one should say, "the body receiving the supply according to the
   proportion of its several members, thus maketh the increase"; or, in
   other words, "the members receiving the supply according to the
   proportion of their proper measure, thus make increase"; or otherwise
   again thus, "the spirit flowing plenteously from above, and touching
   [298] all the members, and supplying them as each is capable of
   "receiving it, thus maketh increase." But wherefore doth he add, "in
   love"? Because in no other way is it possible for that Spirit to
   descend. For as, in case a hand should happen to be torn from the body,
   the spirit which proceeds from the brain seeks the limb, and if it
   finds it not, does not leap forth from the body, and fly about and go
   to the hand, but if it finds it not in its place, does not touch it; so
   also will it be here, if we be not bound together in love. All these
   expressions he uses as tending to humility. For what, he seems to say,
   if this or that man receives more than another? He has received the
   same Spirit, sent forth from the same Head, effectually working in all
   alike, communicating itself to all alike.

   "Fitly framed and knit together."

   That is, having great care bestowed upon it; for the body must not be
   put together anyhow, but with exceeding art and nicety, since if it
   gets out of place, it is no longer. So that each must not only be
   united to the body, but also occupy his proper place, since if thou
   shalt go beyond this, thou art not united to it, neither dost thou
   receive the Spirit. Dost thou not see, that in those dislocations of
   the bones which take place in any accident, when a bone gets out of its
   proper place and occupies that of another, how it injures the whole
   body, and oftentimes will produce death? So that sometimes it will be
   found to be no longer worth preserving. For many in many cases will cut
   it off, and leave a void in its place; because everywhere what is in
   excess is an evil. And so again with the elements, if they lose their
   proper proportion and be in excess, they impair the whole system. This
   is the meaning of the being "fitly framed and knit together." Consider
   then of how vast importance it is, that each should remain in his own
   proper place, and not encroach on another which in nowise appertains to
   him. Thou puttest the members together, He supplieth them from above.
   For as there are in the body such recipient organs, as we have seen, so
   is it also with the Spirit, the whole root or source being from above.
   For example, the heart is the recipient of the breath, the liver of the
   blood, the spleen of the bile, and the other organs, some of one thing,
   others of another, but all these have their source from the brain. So
   also hath God done, highly honoring man, and being unwilling to be far
   from him, He hath made Himself indeed the source of his dependence, and
   hath constituted them fellow-workers with Himself; and some He hath
   appointed to one office, and others to another. For example, the
   Apostle is the most vital vessel of the whole body, receiving
   everything from Him; so that He maketh eternal life to run through them
   to all, as through veins and arteries, I mean through their discourse.
   The Prophet foretells things to come, whilst He alone ordereth the
   same; Thou puttest the members together, [299] but He supplies them
   with life, "For the perfecting of the saints, for the work of the
   ministry." Love builds up, and makes men cleave one to another, and be
   fastened and fitted together.

   Moral. If therefore we desire to have the benefit of that Spirit which
   is from the Head, let us cleave one to another. For there are two kinds
   of separation from the body of the Church; the one, when we wax cold in
   love, the other, when we dare commit things unworthy of our belonging
   to that body; for in either way we cut ourselves off from the "fullness
   of Christ." But if we are appointed to build up others also, what shall
   not be done to them who are first to make division? Nothing will so
   avail to divide the Church as love of power. Nothing so provokes God's
   anger as the division of the Church. Yea, though we have achieved ten
   thousand glorious acts, yet shall we, if we cut to pieces the fullness
   of the Church, suffer punishment no less sore than they who mangled His
   body. For that indeed was brought to pass for the benefit of the world,
   even though it was done with no such intention; whereas this produces
   no advantage in any case, but the injury is excessive. These remarks I
   am addressing not to the governors only, but also to the governed. Now
   a certain holy man said what might seem to be a bold thing; yet,
   nevertheless, he spoke it out. What then is this? He said, that not
   even the blood of martyrdom can wash out this sin. [300] For tell me
   for what dost thou suffer as a martyr? Is it not for the glory of
   Christ? Thou then that yieldest up thy life for Christ's sake, how dost
   thou lay waste the Church, for whose sake Christ yielded up His life?
   Hear what Paul saith, "I am not meet to be called an Apostle (1 Cor.
   xv. 9.), because I persecuted the Church of God and made havoc of it."
   (Gal. i. 13.) This injury is not less than that received at the hands
   of enemies, nay, it is far greater. For that indeed renders her even
   more glorious, whereas this, when she is warred upon by her own
   children, disgraces her even before her enemies. Because it seems to
   them a great mark of hypocrisy, that those who have been born in her,
   and nurtured in her bosom, and have learned perfectly her secrets, that
   these should of a sudden change, and do her enemies' work.

   I mean these remarks for those who give themselves up indiscriminately
   to the men who are dividing the Church. For if on the one hand those
   men have doctrines also contrary to ours, then on that account further
   it is not right to mix with them: if, on the other hand, they hold the
   same opinions, the reason for not mixing with them is greater still.
   And why so? Because then the disease is from lust of authority. Know ye
   not what was the fate of Korah, Dathan, and Abiram? (Num. xvi. 1-35.)
   Of them only did I say? Was it not also of them that were with them?
   What wilt thou say? Shall it be said, "Their faith is the same, they
   are orthodox as well as we"? If so, why then are they not with us?
   There is "one Lord, one faith, one baptism." If their cause is right,
   then is ours wrong; if ours is right, then is theirs wrong. "Children,"
   saith he, "tossed to and fro, and carried about with every wind." Tell
   me, dost thou think this is enough, to say that they are orthodox? Is
   then the ordination [301] of clergy [302] past and done away? And what
   is the advantage of other things, [303] if this be not strictly
   observed? For as we must needs contend for the faith; so must we for
   this also. For if it is lawful for any one, according to the phrase of
   them of old, "to fill his hands," [304] and to become a priest, let all
   approach to minister. In vain has this altar been raised, in vain the
   fullness of the Church, in vain the number of the priests. Let us take
   them away and destroy them. "God forbid!" ye will say. You are doing
   these things, and do ye say, "God forbid"? How say ye, "God forbid,"
   when the very things are taking place? I speak and testify, not looking
   to my own interest, but to your salvation. But if any one be
   indifferent, he must see to it himself: if these things are a care to
   no one else, yet are they a care to me. "I planted," saith he, "Apollos
   watered, but God gave the increase." (1 Cor. iii. 6.) How shall we bear
   the ridicule of the Greeks? For if they reproach us on account of our
   heresies, what will they not say of these things? "If they have the
   same doctrines, if the same mysteries, wherefore does a ruler in one
   Church invade another? See ye," say they, "how all things amongst the
   Christians are full of vainglory? And there is an ambition among them,
   and hypocrisy. Strip them," say they, "of their numbers, and they are
   nothing. Cut out the disease, the corrupt multitude." Would ye have me
   tell what they say of our city, how they accuse us on the score of our
   easy compliances? Any one, say they, that chooses may find followers,
   and would never be at a loss for them. Oh, what a sneer is that, what a
   disgrace are these things! And yet the sneer is one thing, the disgrace
   is another. If any amongst us are convicted of deeds the most
   disgraceful, and are about to meet with some penalty, great is the
   alarm, great is the fear on all sides, lest he should start away,
   people say, and join the other side. Yea, let such an one start away
   ten thousand times, and let him join them. And I speak not only of
   those who have sinned, but if there be any one free from offense, and
   he has a mind to depart, let him depart. I am grieved indeed at it, and
   bewail and lament it, and am cut to the very heart, as though I were
   being deprived of one of my own limbs; and yet I am not so grieved, as
   to be compelled to do anything wrong through such fear as this. We have
   "not lordship over your faith" (2 Cor. i. 24.), beloved, nor command we
   these things as your lords and masters. We are appointed for the
   teaching of the word, not for power, nor for absolute authority. We
   hold the place of counselors to advise you. The counselor speaks his
   own sentiments, not forcing the hearer, but leaving him full master of
   his choice upon what is said; in this case alone is he blameable, if he
   fail to utter the things which present themselves. For this cause do we
   also say these things, these things do we assert, that it may not be in
   your power in that day to say, "No one told us, no one gave us
   commandment, we were ignorant, we thought it was no sin at all."
   Therefore I assert and protest, that to make a schism in the Church is
   no less an evil than to fall into heresy. Tell me, suppose a subject of
   some king, though he did not join himself to another king, nor give
   himself to any other, yet should take and keep hold of his king's royal
   purple, and should tear it all from its clasp, and rend it into many
   shreds; would he suffer less punishment than those who join themselves
   to the service of another? And what, if withal he were to seize the
   king himself by the throat and slay him, and tear his body limb from
   limb, what punishment could he undergo, that should be equal to his
   deserts? Now if in doing this toward a king, his fellow-servant, he
   would be committing an act too great for any punishment to reach; of
   what hell shall not he be worthy who slays Christ, and plucks Him limb
   from limb? of that one which is threatened? No, I think not, but of
   another far more dreadful.

   Speak, ye women, that are present,--for this generally is a failing of
   women, [305] --relate to them that are absent this similitude which I
   have made; startle them. If any think to grieve me and thus to have
   their revenge, let them be well aware that they do these things in
   vain. For if thou wishest to revenge thyself on me, I will give thee a
   method by which thou mayest take vengeance without injury to thyself;
   or rather without injury it is not possible to revenge thyself, but at
   all events with less injury. Buffet me, woman, spit upon me, when thou
   meetest me in the public way, and aim blows at me. Dost thou shudder at
   hearing this? When I bid thee buffet me, dost thou shudder, and dost
   thou tear thy Lord and Master and not shudder? Dost thou pluck asunder
   the limbs of thy Lord and Master, and not tremble? The Church is our
   Father's house. "There is one body, and one Spirit." But dost thou wish
   to revenge thyself on me? Yet stop at me. Why dost thou revenge thyself
   on Christ in my stead? nay, rather, why kick against the nails? In no
   case indeed is revenge good and right, but to assault one when another
   has done the wrong is far worse. Is it I that wronged you? Why then
   inflict pain on Him who hath not wronged you? This is the very extreme
   of madness. I speak not in irony what I am about to say, nor without
   purpose, but as I really think and as I feel. I would that every one of
   those who with you are exasperated against me, and who by this
   exasperation are injuring themselves, and departing elsewhere, would
   direct his blows at me in my very face, would strip me and scourge me,
   be his charge against me just or unjust, and let loose his wrath upon
   me, rather than that they should dare to commit what they now dare. If
   this were done, it were nothing; nothing, that a man who is a mere
   nothing and of no account whatever, should be so treated. And besides,
   I, the wronged and injured person, might call upon God, and He might
   forgive you your sins. Not because I have so great confidence; but
   because when he who has been wronged, entreats for him who has done the
   wrong, he gains great confidence. "If one man sin against another," it
   is said, "then shall they pray for him" [306] (1 Sam. ii. 25.); and if
   I were unable, I might seek for other holy men, and entreat them, and
   they might do it. But now whom shall we even entreat, when God is
   outraged by us?

   Mark the consistency; for of those who belong to this Church, some
   never approach to communicate at all, or but once in the year, and then
   without purpose, and just as it may happen; others more regularly
   indeed, yet they too carelessly and without purpose, and while engaged
   in conversation, and trifling about nothing: whilst those who,
   forsooth, seem to be in earnest, these are the very persons who work
   this mischief. Yet surely, if it is for these things ye are in earnest,
   it were better that ye also were in the ranks of the indifferent; or
   rather it were better still, that neither they should be indifferent,
   nor you such as ye are. I speak not of you that are present, but of
   those who are deserting from us. The act is adultery. And if ye bear
   not to hear these things of them, neither should ye of us. There must
   be breach of the law either on the one side or the other. If then thou
   hast these suspicions concerning me, I am ready to retire from my
   office, and resign it to whomsoever ye may choose. Only let the Church
   be one. But if I have been lawfully made and consecrated, entreat those
   who have contrary to the law mounted the episcopal throne to resign it.

   These things I have said, not as dictating to you, but only to secure
   and protect you. Since every one of you is come to age, and will have
   to give account of the things which he has done, I entreat you not to
   cast the whole matter on us, and consider yourselves to be
   irresponsible, that ye may not go on fruitlessly deceiving yourselves,
   and at last bewail it. An account indeed we shall have to give of your
   souls; but it will be when we have been wanting on our part, when we
   fail to exhort, when we fail to admonish, when we fail to protest. But
   after these words, allow even me to say that "I am pure from the blood
   of all men" (Acts xx. 26.); and that "God will deliver my soul." (Ezek.
   iii. 19, 21.) Say what ye will, give a just cause why ye depart, and I
   will answer you. But no, ye will not state it. Wherefore I entreat you,
   endeavor henceforward both to resist nobly and to bring back those who
   have seceded, that we may with one accord lift up thanksgiving to God;
   for to Him belongs the glory for ever and ever. Amen.
     __________________________________________________________________

   [283] ["The hen soma means the totality of Christians as the corpus
   (Christi) mysticum; comp. Eph. ii. 16; Rom. xii. 5; 1 Cor. x. 17. The
   hen pneuma is the Holy Spirit, the spirit of the corpus mysticum; comp.
   Eph. ii. 18; 1 Cor. xii. 13. The explanation, one body and one soul,'
   is excluded, as at variance with the context by the specifically
   Christian character of the other elements, and rendered impossible by
   the correct supplying of esti (and not ye ought to
   be')."--Meyer.--G.A.]

   [284] [Note the triad of trinities:-- - one body. 1. The Church: - one
   spirit. - one hope. - one Lord. 2. Christ: - one faith. - one baptism.
   - over all. 3. God: - through all. - in all. --Meyer,
   substantially.--G.A.]

   [285] ["But (de) forms the transition from the summary all,' all,' all'
   to each individual' among the Christians."--Meyer.--G.A.]

   [286] ["He quotes Ps. lxviii. 18, with the freedom of a Messianic
   interpretation of the words, and his exposition of the Hebrew words
   yielded essentially the sense expressed by him. So he took tchql in the
   sense: Thou didst take away gifts to distribute them among men,' and
   then translated this in an explanatory way, edoke, &c."--Meyer.--G.A.]

   [287] [This view of Chrysostom is quite at variance with the context.
   Ellicott says: To evince still more clearly the correctness of the
   Messianic application of the words just cited, St. Paul urges the
   antithesis implied by anebe, namely, katebe, a predication applicable
   to Christ only, the tacit assumption being that He who is the subject
   of the citation is one whose seat was heaven. Compare John iii.
   13.--G.A.]

   [288] Paul was Bishop of Antioch A.D. 260-269, when he was deposed for
   heresy. Very different accounts are given of his particular doctrines:
   St. Athanasius may be securely followed, however, who says that he
   denied the doctrine of our Lord's preëxistence, asserted that He was a
   mere man, and that the Word of God was in Him. vid. Orat. i. 25, 38;
   ii. 13; iii. 51. De decret. 24, &c., &c. [See Schaff's History of
   Christian Ch., Vol. II., pp. 575, 576.--G.A.]

   [289] [Both here and in Hom. xliv. on Acts (xx. 28) Chrysostom reads
   kuriou instead of theou. The latter is, however, the reading of ' B.,
   and is adopted by W. & H. and the Rev. Ver. (as well as the textus
   receptus).--G.A.]

   [290] ["The Apostles had an immediate call from Christ, a destination
   for all lands and a special power of miracles. Prophets: not only in
   the special sense, but also those who spoke under the immediate impulse
   of the Holy Spirit; Evangelists were subordinates of the Apostles who
   traveled about. Pastors and teachers, constituting one and the same
   class, were stationary, and probably included
   presbyters.--Ellicott.--G.A.]

   [291] [The proper relation of these prepositional phrases is brought
   out in Meyer's translation: He has, with a view to the full furnishing
   of the saints, given those teachers for the work of ministering, for
   the edification of the body of Christ. So Ellicott.--G.A.]

   [292] ["It is not the figure of a building which Paul employs here, but
   of a ship abandoned to the breakers, on which figurative expression of
   restless passive subjection to influences, compare Jas. i.
   6."--Meyer.--G.A.]

   [293] kubeia kubeutai.

   [294] ["aletheuontes: The common meaning, To speak truth,' is clearly
   unsatisfactory here. It means holding the truth.'"--Ellicott.
   "Professing the truth," Thayer, Lexicon. Rev. Ver. has in margin
   "dealing truly." Meyer says it means here, as always, "speaking the
   truth," and correctly.--G.A.]

   [295] haphes, "joint," Eng. Tr. Theodoret, too, in loc. interprets
   touch, and considers that it stands for all the senses. S. Austin
   translates tactus in Psalm x. 7, de Civ. D. xxii. 18, but in the
   received meaning. [See Meyer.--G.A.]

   [296] ["Meyer still retains the interpretation of Chrysostom and
   Theodoret that haphe=aisthesis, "feeling," "perception," and connects
   the clause with auxesin poieitai: but the parallel passage, Col. ii.
   19, leaves it scarcely doubtful that the meaning usually assigned is
   correct, and that the clause is to be connected with the
   participles."--Ellicott. So Thayer, Lex., Rev. Ver.--G.A.]

   [297] haptomenon.

   [298] haptomenon.

   [299] [The text fluctuates here. We have given that of Field, though
   neither it nor any of the other readings yields a satisfactory sense.
   Field's text is, suntitheis ta mele, autos autois zoen choregei.
   Another text, attested by three mss., has suntitheis ta mesa, autos
   autois zoen choregei. Savile's text, supported by three mss., has kai
   ekeinos men suntithei ta osta, autos de zoen choregei. It will be
   noticed that this same expression occurs a little above, followed by a
   clause like that which follows here.--G.A.]

   [300] "What sacrifice do they believe they celebrate who are rivals of
   the Priests?" "If such men were even killed for confession of the
   Christian name, not even by their blood is this stain washed out....He
   cannot be a Martyr, who is not in the Church."--St. Cyprian, Treat. v.
   12, p. 141.

   [301] [See Bingham, Ant. Bk. iv. ch. vi. sec. 11.--G.A.]

   [302] cheirotonias. At this time there were two orthodox successions in
   Antioch, that of Paulinus and Evagrius, who were successively
   representatives of the old line which the Arians had dispossessed, and
   which Western Christendom supported; and that of Meletius and Flavian,
   to which St. Chrysostom adhered, and the Eastern Church generally,
   being the Arian succession conformed to orthodoxy. The schism was
   terminated A.D. 392, on the death of Evagrius, though his party
   continued for twenty years longer.

   [303] [ton allon, wanting in the text of Field, is attested by four
   good authorities, and yields the only sense that suits the
   context.--G.A.]

   [304] Exodus xxix. 9. Our translation has, "Thou shalt consecrate Aaron
   and his sons"; the margin gives the literal rendering, "Thou shalt fill
   the hands of Aaron."

   [305] St. Chrysostom was eventually banished and brought to his end by
   the Empress Eudoxia. Women had taken a strong part with the Arians from
   the first, to which perhaps he alludes. When Arius began his heresy, he
   was joined by seven hundred single women. Epiphan. Hær. 69, 3; vid.
   also Socr. ii. 2, of the Court, Greg. Naz. Or. 48, of Constantinople,
   &c., &c.

   [306] [This is the reading of the Septuagint, as follows: an eis
   anthropon tis hamarte, proseuxontai peri autou. The Hebrew, however, is
   different, and reads, "If one man sin against another, God shall judge
   him; but if a man sin against the Lord, who shall entreat for him?" So
   the Rev. Ver.--G.A.]
     __________________________________________________________________

   Homily XII.

   Ephesians iv. 17

   "This I say therefore, and testify in the Lord, that ye no longer walk
   as the Gentiles also walk, in the vanity of their mind, being darkened
   in their understanding."

   It is the duty of the teacher to build up and restore the souls of his
   disciples, not only by counseling and instructing them, but also by
   alarming them, and delivering them up to God. For when the words spoken
   by men as coming from fellow-servants are not sufficient to kindle the
   soul, it then becomes necessary to make over the case to God. This
   accordingly Paul does also; for having discoursed [307] concerning
   lowliness, and concerning unity, and concerning our duty not to rise up
   one against another, hear what he says. "This I say therefore, and
   testify in the Lord, that ye no longer walk as the Gentiles also walk."
   He does not say, "That ye henceforth walk not as ye are now walking,"
   for that expression would have struck too hard. But he plainly
   indicates the same thing, only he brings his example from others. And
   so in writing to the Thessalonians, he does this very same thing, where
   he says, "Not in the passion of lust, even as the Gentiles which know
   not God." (1 Thess. iv. 5.) Ye differ from them, he means to say, in
   doctrine, but that is wholly God's work: what I require on your path is
   the life and the course of behavior that is after God. This is your
   own. And I call the Lord to witness what I have said, that I have not
   shrunk, but have told you how ye ought to walk.

   "In the vanity," saith he, "of their mind."

   What is vanity of mind? It is the being busied about vain things. And
   what are those vain things, but all things in the present life? Of
   which the Preacher saith, "Vanity of vanities, all is vanity." (Eccles.
   i. 2.) But a man will say, If they be vain and vanity, wherefore were
   they made? If they are God's works, how are they vain? And great is the
   dispute concerning these things. But hearken, beloved: it is not the
   works of God which he calls vain; God forbid! The Heaven is not vain,
   the earth is not vain,--God forbid!--nor the sun, nor the moon and
   stars, nor our own body. No, all these are "very good." (Gen. i. 31.)
   But what is vain? Let us hear the Preacher himself, what he saith; "I
   planted me vineyards, I gat me men singers and women singers, I made me
   pools of water, I had great possession of herds and flocks, I gathered
   me also silver and gold, and I saw that these are vanity." (Eccles. ii.
   4-8.) And again, "Vanity of vanities, all things are vanity." (Eccles.
   xii. 8.) Hear also what the Prophet saith, "He heapeth up riches, and
   knoweth not who shall gather them." (Ps. xxxix. 6.) Such is "vanity of
   vanities," your splendid buildings, your vast and overflowing riches,
   the herds of slaves that bustle along the public square, your pomp and
   vainglory, your high thoughts, and your ostentation. [308] For all
   these are vain; they came not from the hand of God, but are of our own
   creating. But why then are they vain? Because they have no useful end.
   Riches are vain when they are spent upon luxury; but they cease to be
   vain when they are "dispersed and given to the needy." (Ps. cxii. 9.)
   But when thou hast spent them upon luxury, let us look at the end of
   them, what it is;--grossness of body, flatulence, pantings, fullness of
   belly, heaviness of head, softness of flesh, feverishness, enervation;
   for as a man who shall draw into a leaking vessel labors in vain, so
   also does the one who lives in luxury and self-indulgence draw into a
   leaking vessel. But again, that is called "vain," which is expected
   indeed to contain something, but contains it not;--that which men call
   empty, as when they speak of "empty hopes." And generally that is
   called "vain," which is bare and purposeless, which is of no use. Let
   us see then whether all human things are not of this sort. "Let us eat
   and drink, for tomorrow we die." (1 Cor. xv. 32.) What then, tell me,
   is the end? Corruption. Let us put on clothing and raiment. And what is
   the result? Nothing. Such are the lives of the Greeks. They
   philosophized, but in vain. They made a show of a life of hardship, but
   of mere hardship, not looking to any beneficial end, but to vainglory,
   and to honor from the many. But what is the honor of the many? It is
   nothing, for if they themselves which render the honor perish, much
   more does the honor. He that renders honor to another, ought first to
   render it to himself; for if he gain not honor for himself, how can he
   ever render it to another? Whereas now we seek even honors from vile
   and despicable characters, themselves dishonorable, and objects of
   reproach. What kind of honor then is this? Perceive ye, how that all
   things are "vanity of vanities"? Therefore, saith he, "in the vanity of
   their mind."

   But further, is not their religion of this sort, wood and stone? He
   hath made the sun to shine for a lamp to light us. Who will worship his
   own lamp? The sun supplies us with light, but where he cannot, a lamp
   can do it. Then why not worship thy lamp? "Nay," one will say, "I
   worship the fire." Oh, how ridiculous! So great is the absurdity, and
   yet look again at another absurdity. Why extinguish the object of thy
   worship? Why destroy, why annihilate thy god? Wherefore dost thou not
   suffer thy house to be filled with him? For if the fire be god, let him
   feed upon thy body. Put not thy god under the bottom of thy kettle, or
   thy cauldron. [309] Bring him into thy inner chambers, bring him within
   thy silken draperies. Whereas not only dost thou not bring him in, but
   if by any accident he has found entrance, thou drivest him out from
   every place, thou callest everybody together, and, as though some wild
   beast had entered, thou weepest and wailest, and callest the presence
   of thy god an overwhelming calamity. I have a God, and I do all I can
   to enshrine Him in my bosom, and I deem it my true bliss, not when He
   visits my dwelling, but when I can draw Him even to my heart. Do thou
   too draw the fire to thine heart. This is folly and vanity. Fire is
   good for use, not for adoration; good for ministration and for service,
   to be my slave, not to be my master. It was made for me, not I for it.
   If thou art a worshiper of fire, why recline upon thy couch thyself,
   and order thy cook to stand before thy god? Take up the art of cookery
   thyself, become a baker if thou wilt, or a coppersmith, for nothing can
   be more honorable than these arts, since these are they that thy god
   visits. Why deem that art a disgrace, where thy god is all in all? Why
   commit it to thy slaves, and not be ambitious of it thyself? Fire is
   good, inasmuch as it is the work of a good Creator, but it is not God.
   It is the work of God, it was not called God. Seest thou not how
   ungovernable is its nature;--how when it lays hold on a building it
   stops nowhere? But if it seizes anything continuous, it destroys all;
   and, except the hands of workmen or others quench its fury, it knows
   not friends nor foes, but deals with all alike. Is this then your god,
   and are ye not ashamed? Well indeed does he say, "in the vanity of
   their mind."

   But the sun, they say, is God. Tell me, how and wherefore. Is it that
   he sheds abundance of light? Yet dost thou not see him overcome by
   clouds, and in bondage to the necessity of nature, and eclipsed, and
   hidden by the moon? And yet the cloud is weaker than the sun; but still
   it often gains the mastery of him. And this indeed is the work of God's
   wisdom. God must needs be all sufficient: but the sun needs many
   things; and this is not like a god. For he requires air to shine in,
   and that, too, thin air; since the air, when it is greatly condensed,
   suffers not the rays to pass through it. He requires also water, and
   other restraining power, to prevent him from consuming. For were it not
   that fountains, and lakes, and rivers, and seas, formed some moisture
   by the emission of their vapors, there would be nothing to prevent an
   universal conflagration. Dost thou see then, say ye, that he is a god?
   What folly, what madness! A god, say ye, because he has power to do
   harm. Nay, rather, for this very reason is he no god, because where he
   does harm he needs nothing; whereas, where he does good, he requires
   many things besides. Now to do harm, is foreign to God's nature; to do
   good, is His property. Where then the reverse is the case, how can he
   be God? Seest thou not that poisonous drugs injure, and need nothing;
   but when they are to do good, need many things? For thy sake then is he
   such as he is, both good, and powerless; good, that thou mayest
   acknowledge his Lord; and powerless, that thou mayest not say that he
   is lord. "But," say they, "he nourishes the plants and the seeds." What
   then, at that rate is not the very dung a god? for even that also
   nourishes. And why not at that rate the scythe as well, and the hands
   of the husbandman? Prove to me that the sun alone does the work of
   nourishing without needing the help of either earth, or water, or
   tillage; but let the seeds be sown, and let him shed forth his rays,
   and produce the ears of corn. But now if this work be not his alone,
   but that of the rains also, wherefore is not the water a god also? But
   of this I speak not yet. Why is not the earth too a god, and why not
   the dung, and the hoe? Shall we then, tell me, worship all? Alas, what
   trifling! And indeed rather might the ear of corn be produced without
   sun, than without earth and water; and so with plants and all other
   things. Were there no earth, none of these things could ever appear.
   And if any one, as children and women do, were to put some earth into a
   pot, and to fill up the pot with a quantity of dung, and to place it
   under the roof, plants, though they may be weak ones, will be produced
   from it. So that the contribution of the earth and of the dung is
   greater, and these therefore we ought to worship rather than the sun.
   He requires the sky, he requires the air, he requires these waters, to
   prevent his doing harm, to be as bridles to curb the fierceness of his
   power, and to restrain him from letting loose his rays over the world,
   like some furious horse. And now tell me, where is he at night? Whither
   has your god taken his departure? For this is not like a god, to be
   circumscribed and limited. This is in fact the property of bodies only.
   But, say they, there is some sort of power residing in him, and he has
   motion. Is this power then, I pray you, itself God? Why then is it
   insufficient in itself, and why does it not restrain the fire? For
   again, I come to the same argument. But what is that power? Is it
   productive of light, or does it by the sun give light, though of itself
   possessing none of these qualities? If so, then is the sun superior to
   it. How far shall we unwind this maze?

   Again, what is water? is not that too, they say, a god? This again is a
   matter of truly absurd disputation. Is that not a god, they say, which
   we make use of for so many purposes? And so again, in like manner, of
   the earth. Truly "they walk in the vanity of their mind, being darkened
   in their understanding."

   But these words he is now using concerning life and conduct. The Greeks
   are fornicators and adulterers. Of course. They who paint to themselves
   such gods as these, [310] will naturally do all these things; and if
   they can but escape the eyes of men, there is no one to restrain them.
   For what will avail the argument of a resurrection, if it appear to
   them a mere fable? Yea, and what that of the torments of hell?--they
   too are but a fable. And mark the Satanic notion. When they are told of
   gods who are fornicators, they deny that these are fables, but believe
   them. Yet whenever any shall discourse to them of punishment, "these,"
   they say, "are poets, men who turn everything into fable, that man's
   happy condition may be on all sides overturned."

   But the philosophers, it is said, discovered something truly grand, and
   far better than these. How? They who introduced fate, and who tell us
   that nothing is providential, and that there is no one to care for
   anything, but that all things consist of atoms? [311] Or, others again
   who say that God is a body? Or who, tell me, are they? Are they those
   who would turn the souls of men into the souls of dogs, and would
   pervade mankind that one was once a dog, and a lion, and a fish? How
   long will ye go on and never cease trifling, "being darkened in the
   understanding"? for they say and do all things as though they were
   indeed in the dark, both in those things which concern doctrine, and
   those which concern life and conduct; for the man who is in darkness
   sees none of the things which lie before him, but oftentimes when he
   sees a rope, he will take it for a live serpent; [312] or again, if he
   is caught by a hedge, he will think that a man or an evil spirit has
   hold of him, and great is the alarm, and great the perturbation. Such
   as these are the things they fear. "There were they in great fear," it
   saith, "where no fear was" (Ps. liii. 5.); but the things which they
   ought to fear, these they fear not. But just as children in their
   nurses' arms thrust their hands incautiously into the fire, and boldly
   into the candle also, and yet are scared at a man clothed in sackcloth;
   just so these Greeks, as if they were really always children, (as some
   one also amongst themselves has said, [313] the Greeks are always
   children,) fear those things that are no sins, such as filthiness of
   the body, the pollution of a funeral, [314] a bed, or the keeping of
   days, and the like: whereas those which are really sins, unnatural
   lust, adultery, fornication, of these they make no account at all. No,
   you may see a man washing himself from the pollution of a dead body,
   but from dead works, never; and, again, spending much zeal in the
   pursuit of riches, and yet supposing the whole is undone by the crowing
   of a single cock. "So darkened are they in their understanding." Their
   soul is filled with all sorts of terrors. For instance: "Such a
   person," one will say, "was the first who met me, as I was going out of
   the house"; of course ten thousand evils must certainly ensue. At
   another time, "the wretch of a servant in giving me my shoes, [315]
   held out the left shoe first,"--terrible mishaps and mischiefs! "I
   myself in coming out set forth with the left foot foremost"; and this
   too is a token of misfortune. And these are the evils that occur about
   the house. Then, as I go out, my right eye shoots up from beneath. This
   is a sure sign of tears. Again the women, when the reeds strike against
   the standards, and ring, or when they themselves are scratched by the
   shuttle, turn this also into a sign. And again, when they strike the
   web with the shuttle, and do it with some vehemence, and then the reeds
   on the top from the intensity of the blow strike against the standards
   and ring, this again they make a sign, and ten thousand things besides,
   deserving of ridicule. And so if an ass should bray, or a cock should
   crow, or a man should sneeze, or whatever else may happen, like men
   bound with ten thousand chains, or, as I was saying, like men confined
   in the dark, they suspect everything, and are more slavish than all the
   slaves in the world. [316]

   But let it not be so with us. But scorning all these things, as men
   living in the light, and having our citizenship in Heaven, and having
   nothing in common with earth, let us regard but one thing as terrible,
   that is, sin, and offending against God. And if there be not this, let
   us scorn all the rest, and him that brought them in, the Devil. For
   these things let us give thanks to God. Let us be diligent, not only
   that we ourselves be never caught by this slavery, but if any of those
   who are dear to us have been caught, let us break his bonds asunder,
   let us release him from this most bitter and contemptible captivity,
   let us make him free and unshackled for his course toward Heaven, let
   us raise up his flagging wings, and teach him to be wise for life and
   doctrine's sake. Let us give thanks to God for all things. Let us
   beseech Him that He will not declare us unworthy of the gifts offered
   to us, and let us ourselves withal endeavor to contribute our own part,
   that we may teach not only by speaking, but by acting also. For thus
   shall we be able to attain His unnumbered blessings, of which God grant
   we may all be counted worthy, in Christ Jesus our Lord with whom, to
   the Father and the Holy Ghost together, be glory, might, and honor,
   now, henceforth, and for ever and ever. Amen.
     __________________________________________________________________

   [307] [Modern exegesis has made more logical analysis, and indicated
   more carefully and correctly the transitions from one thought or branch
   of the subject to another, than the ancient. Comp. Meyer, Lightfoot,
   Schaff, and especially the paragraphing of the Rev. Ver. On this
   passage Meyer says: The exhortation begun at vv. 1-3, and interrupted
   by the digression vv. 4-16, is here resumed by the oun, and the
   "walking worthily" of v. 1 is now followed up in the form, "that ye no
   longer walk as the Gentiles also walk," &c.--G.A.]

   [308] ["Vanity' here is rather the subjective sphere in which the walk
   of the other Gentiles takes place, namely, in nothingness of their
   thinking and willing (nous), and is to be understood of the whole
   intellectual and moral character of heathenism."--Meyer.--G.A.]

   [309] [Compare 1 Kings xviii. 27, the locus classicus where Elijah uses
   his scathing irony against the priests of Baal.--G.A.]

   [310] [See Schaff's History of the Christian Church, Vol. I., pp.
   72-74, with Literature there noted.--G.A.]

   [311] [On Democritus and Leucippus, founders of the Atomistic
   philosophy, see Ueberweg's Hist. of Philosophy (Amer. ed.), Vol. I.,
   pp. 67-71; on Epicurus, Vol. I., pp. 205-207.--G.A.]

   [312] This was the instance in the Schools. Vid. Sextus Empiricus,
   Pyrrh. Hypot. I. 33.

   [313] The Egyptian priest to Solon. Plat. Tim. p. 22, B.

   [314] Vid. Theophr. Charact. xvi. peri deisidaimonias; Guther de Jure
   Manium in Græv. Thes. 12, 1175; Hes. Opp. et D. 765, sqq.

   [315] Vid. Plin. N. H. 2, 7; Juv. Sat. 6, 579. These and like
   superstitions are condemned also by Clem. Alex. Strom. vii. 4, pp.
   842-844; St. Cyril of Jerus. iv. 37, and St. Aust. de Doctr. Christ.
   ii. 20, 21. This series, Vol. II., p. 545. See also St. Chrys. ad Illum
   Catech. ii. 5. This series, Vol. IX., p. 170.--G.A.

   [316] [Compare Chrysostom's Commentary on Gal. i. 7.--G.A.]
     __________________________________________________________________

   Homily XIII.

   Ephesians iv. 17-19

   "This I say therefore, and testify in the Lord, that ye no longer walk
   as the Gentiles also walk, in the vanity of their mind, being darkened
   in their understanding, alienated from the life of God, because of the
   ignorance that is in them, because of the hardening of their heart: who
   being past feeling, gave themselves up to lasciviousness, to work all
   uncleanness with greediness."

   These words are not addressed to the Ephesians only, but are now
   addressed also to you; and that, not from me, but from Paul; or rather,
   neither from me nor from Paul, but from the grace of the Spirit. And we
   then ought so to feel, as though that grace itself were uttering them.
   And now hear what it saith. "This I say therefore, and testify in the
   Lord, that ye no longer walk as the Gentiles also walk, in the vanity
   of their mind, being darkened in their understanding, alienated from
   the life of God because of the ignorance that is in them, because of
   the hardening of their heart." If then it is ignorance, if it is
   hardening, why blame it? [317] if a man is ignorant, it were just, not
   that he should be ill-treated for it, nor be blamed, but that he should
   be informed of those things of which he is ignorant. But mark how at
   once he cuts them off from all excuse. "Who being past feeling," saith
   he, "gave themselves up to lasciviousness, to work all uncleanness with
   greediness; but ye did not so learn Christ." Here he shows us, that the
   cause of their hardening was their way of life, and that their life was
   the consequence of their own indolence and want of feeling.

   "Who being past feeling," [318] saith he, "gave themselves up."

   Whenever then ye hear, that "God gave them up unto a reprobate mind"
   (Rom. i. 28.), remember this expression, that "they gave themselves
   up." If then they gave themselves over, how did God give them over? and
   if again God gave them over, how did they give themselves over? Thou
   seest the seeming contradiction. The word, "gave them over," then,
   means this, He permitted [319] them to be given over. Seest thou, that
   the impure life is the ground for like doctrines also? "Every one,"
   saith the Lord, "that doeth ill hateth the light, and cometh not to the
   light." (John iii. 20.) For how could a profligate man, one more
   immersed in the practice of indiscriminate lewdness than the swine
   [320] that wallow in the mire, and who is a lover of money, and has not
   so much as any desire after temperance, enter upon a life like this?
   They made the thing, saith he, their "work." [321] Hence their
   "hardening" (ver. 19), hence the "darkness of their understanding."
   There is such a thing as being in the dark, even while the light is
   shining, when the eyes are weak; and weak they become, either by the
   influx of ill humors, or by superabundance of rheum. And so surely is
   it also here; when the strong current of the affairs of this life
   overwhelms the perceptive power of the understanding, it is thrown into
   a state of darkness. And in the same way as if we were placed in the
   depths under water, we should be unable to see the sun through the
   quantity of water lying, like a sort of barrier, above us, so surely,
   in the eyes of the understanding also a blindness of the heart takes
   place, that is, an insensibility, whenever there is no fear to agitate
   the soul. "There is no fear of God," it saith, "before his eyes" (Ps.
   xxxvi. 1.); and again, "The fool hath said in his heart, There is no
   God." (Ps. xiv. 1.) Now blindness arises from no other cause than from
   want of feeling; this clogs the channel; for whenever the fluids are
   curdled and collected into one place, the limb becomes dead and void of
   feeling; and though thou burn it, or cut it, or do what thou wilt with
   it, still it feels not. So is it also with those persons, when they
   have once given themselves over to lasciviousness: though thou apply
   the word to them like fire, or steel, yet nothing touches, nothing
   reaches them; their limb is utterly dead. And unless thou canst remove
   the insensibility, so as to touch the healthy members, everything thou
   doest is vain.

   "With greediness," saith he.

   Here he has most completely taken away their excuse; for it was in
   their power, if at least they chose it, not to be "greedy," [322] nor
   to be "lascivious," nor gluttonous, and yet to enjoy their desires. It
   was in their power to partake in moderation [323] of riches, and even
   of pleasure and of luxury; but when they indulged the thing
   immoderately, [324] they destroyed all.

   "To work all uncleanness," saith he.

   Ye see how he strips them of all excuse by speaking of "working
   uncleanness." They did not sin, he means, by making a false step, but
   they worked out these horrid deeds, and they made the thing a matter of
   study. "All uncleanness"; uncleanness is all adultery, fornication,
   unnatural lust, envy, every kind of profligacy and lasciviousness.

   Ver. 20, 21. "But ye did not so learn Christ," he continues, "if so be
   that ye heard Him, and were taught in Him even as truth is in Jesus."

   The expression, "If so be that ye heard Him," is not that of one
   doubting, but of one even strongly affirming: as he also speaks
   elsewhere, "If so be that it is a righteous thing with God to
   recompense affliction to them that afflict you." (2 Thess. i. 6.) That
   is to say, It was not for these purposes that "ye learned Christ."

   Ver. 22. "That ye put away as concerning your former manner of life,
   the old man."

   This then surely is to learn Christ, to live rightly; for he that lives
   wickedly knows not God, neither is known of Him; for hear what he saith
   elsewhere, "They profess that they know God, but by their works they
   deny Him." (Tit. i. 16.)

   "As truth is in Jesus; that ye put away as concerning your former
   manner of life, the old man."

   That is to say, It was not on these terms that thou enteredst into
   covenant. What is found among us is not vanity, but truth. As the
   doctrines are true, so is the life also. Sin is vanity and falsehood;
   but a right life is truth. For temperance is indeed truth, for it has a
   great end; whereas profligacy ends in nothing.

   "Which waxeth corrupt," saith he, "after the lusts of deceit." As his
   lusts became corrupt, so himself also. How then do his lusts become
   corrupt? By death all things are dissolved; for hear the Prophet, how
   he saith, "In that very day his thoughts perish." (Ps. cxlvi. 4.) And
   not by death only, but by many things besides; for instance, beauty, at
   the advance of either disease or old age, withdraws and dies away, and
   suffers corruption. Bodily vigor again is destroyed by the same means;
   nor does luxury itself afford the same pleasure in old age, as is
   evident from the case of Barzillai: [325] the history, no doubt, ye
   know. Or again, in another sense, lust corrupts and destroys the old
   man; for as wool is destroyed by the very same means by which it is
   produced, so likewise is the old man. For love of glory destroys him,
   and pleasures will often destroy him, and "lust" will utterly "deceive"
   him. For this is not really pleasure but bitterness and deceit, all
   pretense and outward show. The surface, indeed, of the things is
   bright, but the things themselves are only full of misery and extreme
   wretchedness, and loathsomeness, and utter poverty. Take off the mask,
   and lay bare the true face, and thou shalt see the cheat, for cheat it
   is, when that which is, appears not, and that which is not, is
   displayed. And it is thus that impositions are effected.

   The Apostle delineates for us four men. [326] Of these I shall give an
   explanation. In this place he mentions two, speaking thus, "Putting
   away the old man, be ye renewed in the spirit of your mind, and put on
   the new man." And in the Epistle to the Romans, two more, as where he
   saith, "But I see a different law in my members warring against the law
   of my mind, and bringing me into captivity under the law of sin which
   is in my members." (Rom. vii. 23.) And these latter bear affinity to
   those former two, the "new man" to the "inner man," and the "old man"
   to the "outer man." However, three of these four were subject to
   corruption. Or rather there are three, the new man, the old, and this,
   man in his substance and nature. [327]

   Ver. 23. "And that ye be renewed," saith he, "in the spirit of your
   mind."

   In order that no one may suppose that, whereas he speaks of old and
   new, he is introducing a different person, observe his expression,
   "That ye be renewed." To be renewed is, when the selfsame thing which
   has grown old is renewed, changed from one thing into the other. So
   that the subject indeed is the same, but the change is in that which is
   accidental. Just as the body indeed is the same, and the change in that
   which is accidental, so is it here. How then is the renewal to take
   place? "In the spirit of your mind," saith he. Whosoever therefore has
   the Spirit, will perform no old deed, for the Spirit will not endure
   old deeds. "In the spirit," saith he, "of your mind," that is, in the
   spirit which is in your mind. [328]

   Ver. 24. "And put on the new man."

   Seest thou that the subject is one, but the clothing is twofold, that
   which is put off, and that which is put on? "The new man," he
   continues, "which after God hath been created in righteousness and
   holiness of truth." Now wherefore does he call virtue a man? And
   wherefore vice, a man? Because a man cannot be shown without acting; so
   that these things, no less than nature, show a man, whether he be good
   or evil. Now as to undress one's self and to dress one's self is easy,
   so may we see it is with virtue and vice. The young man is strong;
   wherefore let us also become strong for the performance of good
   actions. The young man has no wrinkle, therefore neither should we
   have. The young man wavers not, nor is he easily taken with diseases,
   therefore neither should we be.

   Observe here how he calls this realizing of virtue, this bringing of it
   into being from nothing, a "creation." But what? was not that other
   former creation after God? No, in no-wise, but after the devil. He is
   the sole creator of sin.

   How is this? For man is created henceforth, not of water, nor of earth,
   but "in righteousness and holiness of truth." What is this? He
   straightway created him, he means, to be a son: for this takes place
   from Baptism. This it is which is the reality, "in righteousness and
   holiness of truth." There was of old a righteousness, there was
   likewise a holiness with the Jews. Yet was that righteousness not in
   truth, but in figure. For the being clean in body was a type of purity,
   not the truth of purity; was a type of righteousness, not the truth of
   righteousness. "In righteousness," saith he, "and holiness," which are
   "of truth."

   And this expression is used with reference to falsehood; for many there
   are, who to them that are without, seem to be righteous, yet are false.
   Now by righteousness is meant universal virtue. For hearken to Christ,
   how He saith, "Except your righteousness shall exceed the righteousness
   of the scribes and Pharisees, ye shall in nowise enter into the kingdom
   of heaven." (Matt. v. 20.) And again, he is called righteous, who has
   no charge against him; for so even in courts of justice we say that
   that man is righteous, who has been unrighteously treated, and has not
   done unrighteously in return. If therefore we also before the terrible
   Tribunal shall be able to appear righteous one towards another, we may
   meet with some lovingkindness. Toward God indeed it is impossible we
   should appear so, whatever we may have to show. For everywhere He
   overcometh in what is righteous, as the Prophet [329] also saith, "That
   Thou mightest prevail when Thou comest into judgment." But if we
   violate not what is righteous towards each other, then shall we be
   righteous. If we shall be able to show that we have been treated
   unrighteously, then shall we be righteous.

   How does he say to them who are already clothed, "put on"? He is now
   speaking of that clothing which is from life and good works. Before,
   the clothing was from Baptism, whereas now it is from the daily life
   and from works; no longer "after the lusts of deceit," but "after God."
   But what means the word "holy"? It is that which is pure, that which is
   due; hence also we use the word of the last duty in the case of the
   departed, as much as to say, "I owe them nothing further, I have
   nothing else to answer for." Thus it is usual for us to say, "I have
   acquitted myself of all obligations," [330] and the like, meaning, "I
   owe nothing more."

   Moral. Our part then is, never to put off the garment of righteousness,
   which also the Prophet calls, "the garment of salvation" (Isa. lxi.
   10.), that so we may be made like unto God. For He indeed hath put on
   righteousness. This garment let us put on. Now the word, "put on,"
   plainly declares nothing else, than that we should never at all put it
   off. For hear the Prophet, where he saith, "He clothed himself also
   with cursing as with his garment, and it came into his inward parts."
   (Ps. cix. 18.) And again, "Who coverest Thyself with light as with a
   garment." (Ps. civ. 2.) And again, it is usual with us to speak
   concerning men, such an one has "put on" such an one. So then it is not
   for one day, nor for two, nor for three, but he would have us ever
   arrayed in virtue, and never stripped of this garment. For a man is not
   so disfigured when he is stripped of his clothing, as when he is
   stripped of his virtue. In the former case his fellow-servants behold
   his nakedness, in the latter his Lord and the Angels. If ever thou
   happen to see any one going out naked through the public square, tell
   me, art thou not distressed? When then thou goest about stripped of
   this garment, what shall we say? Seest not those beggars whom we are
   wont to call strollers, [331] how they roam about, how we pity even
   them? And yet nevertheless they are without excuse. We do not excuse
   them when they have lost their clothes by gaming; and how then, if we
   lose this garment, shall God pardon us? For whenever the devil sees a
   man stripped of his virtue, he straightway disguises and disfigures his
   face, and wounds him, and drives him to great straits.

   Let us strip ourselves of our riches, that we be not stripped of
   righteousness. The garb of wealth mars this garment. It is a robe of
   thorns. Thorns are of this nature; and the more closely they are
   wrapped around us, the more naked are we made. Lasciviousness strips us
   of this garment; for it is a fire, and the fire will consume this
   garment. Wealth is a moth; and as the moth eats through all things
   alike, and spares not even silken garments, so does this also. All
   these therefore let us put off, that we may become righteous, that we
   may "put on the new man." Let us keep nothing old, nothing outward,
   nothing that is "corrupt." Virtue is not toilsome, she is not difficult
   to attain. Dost thou not see them that are in the mountains? They
   forsake both houses, and wives, and children, and all preëminence, and
   shut themselves away from the world, and clothe themselves in
   sackcloth, and strew ashes beneath them; they wear collars hung about
   their necks, and have pent themselves up in a narrow cell. [332] Nor do
   they stop here, but torture themselves with fastings and continual
   hunger. Did I now enjoin you to do the like, would ye not all start
   away? Would ye not say, it is intolerable? But no, I say not that we
   must needs do anything like this:--I would fain indeed that it were so,
   still I lay down no law. What then? Enjoy thy baths, take care of thy
   body, and throw thyself freely into the world, and keep a household,
   have thy servants to wait on thee, and make free use of thy meats and
   drinks! But everywhere drive out excess, for that it is which causes
   sin, and the same thing, whatever it be, if it becomes excessive,
   becomes a sin; so that excess is nothing else than sin. For observe,
   when anger is excited above what is meet, then it rushes out into
   insult, then it commits every sort of injury; so does inordinate
   passion for beauty, for riches, for glory, or for anything else. And
   tell me not, that indeed, those of whom I spoke were strong; for many
   far weaker and richer, and more luxurious than thou art, have taken
   upon them that austere and rugged life. And why speak I of men? Damsels
   not yet twenty years old, who have spent their whole time in inner
   chambers, and in a delicate and effeminate mode of life, in inner
   chambers full of sweet ointments and perfumes, reclining on soft
   couches, themselves soft in their nature, and rendered yet more tender
   by their over indulgence, who all the day long have had no other
   business than to adorn themselves, to wear jewels, and to enjoy every
   luxury, who never waited on themselves, but had numerous handmaids
   standing beside them, who wore soft raiment softer than their skin,
   fine linen and delicate, who reveled continually in roses and such like
   sweet odors,--yea, these very ones, in a moment, seized with Christ's
   flame, have put off all that indolence and even their very nature, have
   forgotten their delicateness and youth, and like so many noble
   wrestlers, have stripped themselves of that soft clothing, and rushed
   into the midst of the contest. And perhaps I shall appear to be telling
   things incredible, yet nevertheless are they true. These then, these
   very tender damsels, as I myself have heard, have brought themselves to
   such a degree of severe training, that they will wrap the coarsest
   horsehair about their own naked bodies, and go with those tender soles
   unsandaled, and will lie upon a bed of leaves: nay more, that they
   watch the greater part of the night, and that they take no heed of
   perfumes nor of any other of their old delights, but will even let
   their head, once so carefully dressed, go without special care, with
   the hair just plainly and simply bound up, so as not to fall into
   unseemliness. And their only meal is in the evening, a meal not even of
   herbs nor of bread, but of flour and beans and pulse and olives and
   figs. They spin without intermission, and labor far harder than their
   handmaids at home. What more? they will take upon them to wait upon
   women who are sick, carrying their beds, and washing their feet. Nay,
   many of them even cook. So great is the power of the flame of Christ;
   so far does their zeal surpass their very nature.

   However, I demand nothing like this of you, seeing ye have a mind to be
   outstripped by women. Yet at least, if there be any tasks not too
   laborious, at least perform these: restrain the rude hand, and the
   incontinent eye. What is there, tell me, so hard, what so difficult? Do
   what is just and right, wrong no man, be ye poor or rich, shopkeepers
   or hired servants; for unrighteousness may extend even to the poor. Or
   see ye not how many broils these engage in, and turn all things upside
   down? Marry freely, and have children. Paul also gave charge to such,
   to such he wrote. Is that struggle I spoke of too great, and the rock
   too lofty, and its top too nigh unto Heaven, and art thou unable to
   attain to such an height? At least then lay hold on lesser things, and
   aim at those which are lower. Hast thou not courage to get rid of thine
   own riches? At least then forbear to seize on the things of others, and
   to do them wrong. Art thou unable to fast? At least then give not
   thyself to self-indulgence. Art thou unable to lie upon a bed of
   leaves? Still, prepare not for yourselves couches inlaid with silver;
   but use a couch and coverings formed not for display, but for
   refreshment; not couches of ivory. Make thyself small. Why fill thy
   vessel with overwhelming cargoes? If thou be lightly equipped, thou
   shalt have nothing to fear, no envy, no robbers, no liers in wait. For
   indeed thou art not so rich in money as thou art in cares. Thou
   aboundest not so much in possessions, as in anxieties and in perils,
   "which bring in many temptations and lusts." (1 Tim. vi. 9.) These
   things they endure, who desire to gain great possessions. I say not,
   minister unto the sick; yet, at least, bid thy servant do it. Seest
   thou then how that this is no toilsome task? No, for how can it be,
   when tender damsels surpass us by so great a distance? Let us be
   ashamed of ourselves, I entreat you; for in worldly matters, to be
   sure, we in no point yield to them, neither in wars, nor in games; but
   in the spiritual contest they get the advantage of us, and are the
   first to seize the prize, and soar higher, like so many eagles: [333]
   whilst we, like jackdaws, are ever living in the steam and smoke; for
   truly is it the business of jackdaws, and of greedy dogs, to be setting
   one's thoughts upon caterers and cooks. Hearken about the women of old;
   they were great characters, great women and admirable; such were Sarah,
   Rebekah, Rachel, Deborah, and Hannah; and such there were also in the
   days of Christ. Yet did they in no case outstrip the men, but occupied
   the second rank. But now it is the very contrary; women outstrip and
   eclipse us. How contemptible! What a shame is this! We hold the place
   of the head, and are surpassed by the body. We are ordained to rule
   over them; not merely that we may rule, but that we may rule in
   goodness also; for he that ruleth, ought especially to rule in this
   respect, by excelling in virtue; whereas if he is surpassed, he is no
   longer ruler. [334] Perceive ye how great is the power of Christ's
   coming? how He dissolved the curse? For indeed there are more virgins
   than before among women, there is more modesty in those virgins, and
   there are more widows. No woman would lightly utter so much as an
   unseemly word. Wherefore then, tell me, dost thou use filthy speech?
   For tell me not that they were virgins in despondency or despair.

   The sex is fond of ornament, and it has this failing. Yet even in this
   you husbands surpass them, who pride yourselves even upon them, as your
   own proper ornament; for I do not think that the wife is so
   ostentatious of her own jewels, as the husband is of those of his wife.
   He is not so proud of his own golden girdle, as he is of his wife's
   wearing jewels of gold. So that even of this you are the causes, who
   light the spark and kindle up the flame. But what is more, it is not so
   great a sin in a woman as in a man. Thou art ordained to regulate her;
   in every way thou claimest to have the preëminence. Show her then in
   this also, that thou takest no interest in this costliness of hers, by
   thine own apparel. It is more suitable for a woman to adorn herself,
   than for a man. If then thou escape not the temptation, how shall she
   escape it? They have moreover their share of vainglory, but this is
   common to them with men. They are in a measure passionate, and this
   again is common to them with men. But as to those things wherein they
   excel, these are no longer common to them with men; their sanctity, I
   mean, their fervency, their devotion, their love towards Christ.
   Wherefore then, one may say, did Paul exclude them from the teacher's
   seat? And here again is a proof how great a distance they were from the
   men, and that the women of those days were great. For, tell me, while
   Paul was teaching, or Peter, or those saints of old, had it been right
   that a woman should intrude into the office? Whereas we have gone on
   till we have come so debased, that it is worthy of question, why women
   are not teachers. So truly have we come to the same weakness as they.
   These things I have said not from any desire to elate them, but to
   shame ourselves, to chastise, and to admonish us, that so we may resume
   the authority that belongs to us, not inasmuch as we are greater in
   size, but because of our foresight, our protection of them, and our
   virtue. For thus shall the body also be in the order which befits it,
   when it has the best head to rule. And God grant that all, both wives
   and husbands, may live according to His good pleasure, that we may all
   in that terrible day be counted worthy to enjoy the lovingkindness of
   our Master, and to attain those good things which are promised in Jesus
   Christ our Lord, with whom to the Father, together with the Holy Ghost,
   be glory, might, and honor, now and forever and ever. Amen.
     __________________________________________________________________

   [317] ["The cause of this estrangement of the Gentiles from the life of
   God is the ignorance which is in them through hardening of heart,
   consequently due to their own fault."--Meyer.--G.A.]

   [318] ["The estrangement of the Gentiles from the divine life,
   indicated in the preceding verse, is here proved in conformity with
   experience."--Meyer.--G.A.]

   [319] ["The word implies an active giving up, not mere
   permission."--Meyer, Ellicott, Thayer.--G.A.]

   [320] [The word "swine" (choiron), though omitted from Field's text, is
   clearly attested, and cannot be omitted without leaving the sense
   difficult and obscure.--G.A.]

   [321] [Namely, "to work all uncleanness," &c.--G.A.]

   [322] [From the word used by Chrysostom as the antithesis of
   pleonektein, namely, meta summetrias (and compare ametros below) it is
   evident he understood the phrase en pleonexi& 139;, as the Revisers of
   Eng. Ver. do, "with greediness." But Meyer denies that the word
   pleonexia ever means anything but "covetousness" in the New Test. So
   also Ellicott.--G.A.]

   [323] [From the word used by Chrysostom as the antithesis of
   pleonektein, namely, meta summetrias (and compare ametros below) it is
   evident he understood the phrase en pleonexi& 139;, as the Revisers of
   Eng. Ver. do, "with greediness." But Meyer denies that the word
   pleonexia ever means anything but "covetousness" in the New Test. So
   also Ellicott.--G.A.]

   [324] [From the word used by Chrysostom as the antithesis of
   pleonektein, namely, meta summetrias (and compare ametros below) it is
   evident he understood the phrase en pleonexi& 139;, as the Revisers of
   Eng. Ver. do, "with greediness." But Meyer denies that the word
   pleonexia ever means anything but "covetousness" in the New Test. So
   also Ellicott.--G.A.]

   [325] [And David said to Barzillai, "Come and I will sustain thee in
   Jerusalem." And Barzillai said unto the king, "I am this day fourscore
   years old: can thy servant taste what I eat or what I drink? can I hear
   any more the voice of singing men and singing women? wherefore then
   should thy servant be yet a burden unto my lord the king?"--2 Sam. xix.
   31-35.--G.A.]

   [326] tessaras anthropous hupographei.

   [327] mallon de treis eisi, kainos kai palaios, kai houtos ho ousiodes
   kai phusikos.

   [328] [Meyer takes a different view, and says: The Holy Spirit is
   never, in the New Test., designated in such a way that man appears as
   the subject of the Spirit (thus never: to pneuma humon, and the like,
   or as here: to pneuma tou noos humon). In the second place, the Apostle
   is here putting forward the moral self-activity of the Christian life,
   and hence had no occasion to introduce the point: "Through the Holy
   Spirit." Hence pneuma here is the "human" spirit, the spirit by which
   your nous is governed. Otherwise Ellicott: Divine spirit united with
   the human; and so he understands Meyer, but incorrectly. See Ellicott
   and Meyer in loc.--G.A.]

   [329] [This passage in the Hebrew (Ps. li. 4.) reads, "And (that thou
   mayest) be clear when thou judgest." In the Sept. it is: kai nikeses en
   to krinesthai se, which is followed by Paul in Rom. iii. 4 (except
   nikeseis, fut. ind., instead of aor. subj.). We have given here the
   rendering of the Rev. Ver. of Rom. iii. 4.--G.A.]

   [330] aphosiosamen.

   [331] lotagas. The word occurs also in the Constit. Apost. viii. 32
   [along with such words as blax, "dolt"; magos, "sorcerer"; mantis,
   "soothsayer"; therepodos, "beast-charmer"; ochlagogos, "mob-leader";
   periammata poion, "amulet-maker."--G.A.]. Its derivation is somewhat
   uncertain. [Zonaras (Constantinople, 12 cent.), in his Lexicon, gives
   among other definitions, auletes, "flute-player"; so also Eustathius
   (Constantinople, d. 1198), in his famous commentary on Homer, Il. 2,
   776, defines it, from the fact that lotos sometimes means a "flute."
   But this derivation is questioned.--G.A.] The persons denoted by it
   were wandering musicians or buffoons.

   [332] [This reference to the Monks in the mountains (in the
   neighborhood of Antioch) is one of the indications that these Homilies
   on Ephesians were delivered while Chrysostom was still at Antioch, and
   before his elevation to the archbishopric of Constantinople. Compare
   also Hom. vi. on Ephesians.--G.A.]

   [333] [This passage is so like a passage in one of Pindar's Nemean odes
   that some have thought Chrysostom must have had that in mind. Pind.
   Nem. 3. 138: esti d' aietos okus en petanois, hos elaben aipsa, telothe
   metamaiomenos, daphoinon agran posin; kragetai de koloioi tapeina
   nemontai.--G.A.]

   [334] [Compare Carlyle's lecture on Cromwell and Napoleon in Heroes and
   Hero-Worship.--G.A.]
     __________________________________________________________________

   Homily XIV.

   Ephesians iv. 25-27

   "Wherefore, putting away falsehood, speak ye truth each one with his
   neighbor; for we are members one of another. Be ye angry, and sin not;
   let not the sun go down upon your wrath: neither give place to the
   devil."

   Having spoken of the "old man" generally, he next draws him also in
   detail; [335] for this kind of teaching is more easily learned when we
   learn by particulars. And what saith he? "Wherefore, putting away
   falsehood." What sort of falsehood? Idols does he mean? Surely not; not
   indeed but that they are falsehood also. However, he is not now
   speaking of them, because these persons had nothing to do with them;
   but he is speaking of that which passes between one man and another,
   meaning that which is deceitful and false. "Speak ye truth, each one,"
   saith he, "with his neighbor"; then what is more touching to the
   conscience [336] still, "because we are members one of another." Let no
   man deceive his neighbor. As the Psalmist says here and there; "With
   flattering lip and with a double heart do they speak." (Ps. xii. 2.)
   For there is nothing, no, nothing so productive of enmity as deceit and
   guile.

   Observe how everywhere he shames them by this similitude of the body.
   Let not the eye, saith he, lie to the foot, nor the foot to the eye.
   For example, if there shall be a deep pit, and then by having reeds
   laid across upon the mouth of it upon the earth, and yet concealed
   under earth, it shall by its appearance furnish to the eye an
   expectation of solid ground, will not the eye use the foot, and
   discover whether it yields [337] and is hollow underneath, or whether
   it is firm and resists? [338] Will the foot tell a lie, and not report
   the truth as it is? And what again? If the eye were to spy a serpent or
   a wild beast, will it lie to the foot? Will it not at once inform it,
   and the foot thus informed by it refrain from going on? And what again,
   when neither the foot nor the eye shall know how to distinguish, but
   all shall depend upon the smelling, as, for example, whether a drug be
   deadly or not; will the smelling lie to the mouth? And why not? Because
   it will be destroying itself also. But it tells the truth as it appears
   to itself. And what again? Will the tongue lie to the stomach? Does it
   not, when a thing is bitter, reject it, and, if it is sweet, pass it
   on? Observe ministration, and interchange of service; observe a
   provident care arising from truth, and, as one might say, spontaneously
   from the heart. So surely should it be with us also; let us not lie,
   since we are "members one of another." This is a sure token of
   friendship; whereas the contrary is of enmity. What then, thou wilt
   ask, if a man shall use treachery against thee? Hearken to the truth.
   If he use treachery, he is not a member; whereas he saith, "lie not
   towards the members."

   "Be ye angry, and sin not."

   Observe his wisdom. He both speaks to prevent our sinning, and, if we
   do not listen, still does not forsake us; for his fatherly compassion
   does not desert him. For just as the physician prescribes to the sick
   what he must do, and if he does not submit to it, still does not treat
   him with contempt, but proceeding to add what advice he can by
   persuasion, again goes on with the cure; so also does Paul. For he
   indeed who does otherwise, aims only at reputation, and is annoyed at
   being disregarded; whereas he who on all occasions aims at the recovery
   of the patient, has this single object in view, how he may restore the
   patient, and raise him up again. This then is what Paul is doing. He
   has said, "Lie not." Yet if ever lying should produce anger, [339] he
   goes on again to cure this also. For what saith he? "Be ye angry, and
   sin not." It were good indeed never to be angry. Yet if ever any one
   should fall into passion, still let him not fall into so great a
   degree. "For let not the sun," saith he, "go down upon your wrath."
   Wouldest thou have thy fill of anger? One hour, or two, or three, is
   enough for thee; let not the sun depart, and leave you both at enmity.
   It was of God's goodness that he rose: let him not depart, having shone
   on unworthy men. For if the Lord of His great goodness sent him, and
   hath Himself forgiven thee thy sins, and yet thou forgivest not thy
   neighbor, look, how great an evil is this! And there is yet another
   besides this. The blessed Paul dreads the night, [340] lest overtaking
   in solitude him that was wronged, still burning with anger, it should
   again kindle up the fire. For as long as there are many things in the
   daytime to banish it, thou art free to indulge it; but as soon as ever
   the evening comes on, be reconciled, extinguish the evil whilst it is
   yet fresh; for should night overtake it, the morrow will not avail to
   extinguish the further evil which will have been collected in the
   night. Nay, even though thou shouldest cut off the greater portion, and
   yet not be able to cut off the whole, it will again supply from what is
   left for the following night, to make the blaze more violent. And just
   as, should the sun be unable by the heat of the day to soften and
   disperse that part of the air which has been during the night condensed
   into cloud, it affords material for a tempest, night overtaking the
   remainder, and feeding it again with fresh vapors: so also is it in the
   case of anger.

   "Neither give place to the devil."

   So then to be at war with one another, is "to give place to the devil";
   for, whereas we had need to be all in close array, and to make our
   stand against him, we have relaxed our enmity against him, and are
   giving the signal for turning against each other; for never has the
   devil such place as in our enmities. [341] Numberless are the evils
   thence produced. And as stones in a building, so long as they are
   closely fitted together and leave no interstice, will stand firm, while
   if there is but a single needle's passage through, or a crevice no
   broader than a hair, this destroys and ruins all; so is it with the
   devil. So long indeed as we are closely set and compacted together, he
   cannot introduce one of his wiles; but when he causes us to relax a
   little, he rushes in like a torrent. In every case he needs only a
   beginning, and this is the thing which it is difficult to accomplish;
   but this done, he makes room on all sides for himself. For henceforth
   he opens the ear to slanders, and they who speak lies are the more
   trusted: they have enmity which plays the advocate, not truth which
   judges justly. And as, where friendship [342] is, even those evils
   which are true appear false, so where there is enmity, even the false
   appear true. There is a different mind, a different tribunal, which
   does not hear fairly, but with great bias and partiality. As, in a
   balance, if lead is cast into the scale, it will drag down the whole;
   so is it also here, only that the weight of enmity is far heavier than
   any lead. Wherefore, let us, I beseech you, do all we can to extinguish
   our enmities before the going down of the sun. For if you fail to
   master it on the very first day, both on the following, and oftentimes
   even for a year, you will be protracting it, and the enmity will
   thenceforward augment itself, and require nothing to aid it. For by
   causing us to suspect that words spoken in one sense were meant in
   another, and gestures also, and everything, it infuriates and
   exasperates us, and makes us more distempered than madmen, not enduring
   either to utter a name, or to hear it, but saying everything in
   invective and abuse. How then are we to allay this passion? How shall
   we extinguish the flame? By reflecting on our own sins, and how much we
   have to answer for to God; by reflecting that we are wreaking
   vengeance, not on an enemy, but on ourselves; by reflecting that we are
   delighting the devil, that we are strengthening our enemy, our real
   enemy, and that for him we are doing wrong to our own members. Wouldest
   thou be revengeful and be at enmity? Be at enmity, but be so with the
   devil, and not with a member of thine own. For this purpose it is that
   God hath armed us with anger, not that we should thrust the sword
   against our own bodies, but that we should baptize [343] the whole
   blade in the devil's breast. There bury the sword up to the hilt; yea,
   if thou wilt, hilt and all, and never draw it out again, but add yet
   another and another. And this actually comes to pass when we are
   merciful to those of our own spiritual family and peaceably disposed
   one towards another. Perish money, perish glory and reputation; mine
   own member is dearer to me than they all. Thus let us say to ourselves;
   let us not do violence to our own nature to gain wealth, to obtain
   glory.

   Ver. 28. "Let him that stole," [344] saith he, "steal no more."

   Seest thou what are the members of the old man? Falsehood, revenge,
   theft. Why said he not, "Let him that stole" be punished, be tortured,
   be racked; but, "let him steal no more"? "But rather let him labor,
   working with his hands the thing that is good, that he may have whereof
   to give to him that hath need."

   Where are they which are called pure; [345] they that are full of all
   defilement, and yet dare to give themselves a name like this? For it is
   possible, very possible, to put off the reproach, not only by ceasing
   from the sin, but by working some good thing also. Perceive ye how we
   ought to get quit of the sin? "They stole." This is the sin. "They
   steal no more." This is not to do away the sin. But how shall they? If
   they labor, and charitably communicate to others, thus will they do
   away the sin. He does not simply desire that we should work, but so
   "work" as to "labor," so as that we may "communicate" to others. For
   the thief indeed works, but it is that which is evil.

   Ver. 29. "Let no corrupt speech proceed out of your mouth."

   What is "corrupt speech"? That which is said elsewhere to be also
   "idle, backbiting, filthy communication, jesting, foolish talking." See
   ye how he is cutting up the very roots of anger? Lying, theft,
   unseasonable conversation. The words, however, "Let him steal no more,"
   he does not say so much excusing them, as to pacify the injured
   parties, and to recommend them to be content, if they never suffer the
   like again. And well too does he give advice concerning conversation;
   [346] inasmuch as we shall pay the penalty, not for our deeds only, but
   also for our words.

   "But such as is good," he proceeds, "for edifying, as the need may be,
   that it may give grace to them that hear."

   That is to say, What edifies thy neighbor, that only speak, not a word
   more. For to this end God gave thee a mouth and a tongue, that thou
   mightest give thanks to Him, that thou mightest build up thy neighbor.
   So that if thou destroy that building, better were it to be silent, and
   never to speak at all. For indeed the hands of the workmen, if instead
   of raising the walls, they should learn to pull them down, would justly
   deserve to be cut off. For so also saith the Psalmist; "The Lord shall
   cut off all flattering lips." (Ps. xii. 3.) The mouth,--this is the
   cause of all evil; or rather not the mouth, but they that make an evil
   use of it. From thence proceed insults, revilings, blasphemies,
   incentives to lusts, murders, adulteries, thefts, all have their origin
   from this. And how, you will say, do murders? Because from insult thou
   wilt go on to anger, from anger to blows, from blows to murder. And
   how, again, adultery? "Such a woman," one will say, "loves thee, she
   said something nice about thee." This at once unstrings thy firmness,
   and thus are thy passions kindled within thee.

   Therefore Paul said, "such as is good." Since then there is so vast a
   flow of words, he with good reason speaks indefinitely, charging us to
   use expressions of that kind, and giving us a pattern of communication.
   What then is this? By saying, "for edifying," either he means this,
   that he who hears thee may be grateful to thee: as, for instance, a
   brother has committed fornication; do not make a display of the
   offense, nor revel in it; thou wilt be doing no good to him that hears
   thee; rather, it is likely, thou wilt hurt him, by giving him a
   stimulus. Whereas, advise him what to do, and thou art conferring on
   him a great obligation. Discipline him how to keep silence, teach him
   to revile no man, and thou hast taught him his best lesson, thou wilt
   have conferred upon him the highest obligation. Discourse with him on
   contrition, on piety, on almsgiving; all these things will soften his
   soul, for all these things he will own his obligation. Whereas by
   exciting his laughter, or by filthy communication, thou wilt rather be
   inflaming him. Applaud the wickedness, and thou wilt overturn and ruin
   him.

   Or else he means [347] thus, "that it may make them, the hearers, full
   of grace." For as sweet ointment gives grace to them that partake of
   it, so also does good speech. Hence it was moreover that one said, "Thy
   name is as ointment poured forth." (Cant. i. 3.) It caused them to
   exhale that sweet perfume. Thou seest that what he continually
   recommends, he is saying now also, charging every one according to his
   several ability to edify his neighbors. Thou then that givest such
   advice to others, how much more to thyself!

   Ver. 30. "And grieve not," he adds, "the Holy Spirit of God."

   A matter this more terrible and startling, as he also says in the
   Epistle to the Thessalonians; for there too he uses an expression of
   this sort. "He that rejecteth, rejecteth not man, but God." (1 Thess.
   iv. 8.) So also here. If thou utter a reproachful word, if thou strike
   thy brother, thou art not striking him, thou art "grieving the Holy
   Spirit." And then is added further the benefit bestowed, in order to
   heighten the rebuke.

   "And grieve not the Holy Spirit," saith He, "in whom ye were sealed
   unto the day of redemption."

   He it is who marks us as a royal flock; He, who separates us from all
   former things; He, who suffers us not to lie amongst them that are
   exposed to the wrath of God,--and dost thou grieve Him? Look how
   startling are his words there; "For he that rejecteth," saith he,
   "rejecteth not man, but God:" and how cutting they are here, "Grieve
   not the Holy Spirit," saith he, "in whom ye were sealed."

   Moral. Let this seal then abide upon thy mouth, [348] and never destroy
   the impression. A spiritual mouth never utters a thing of the kind. Say
   not, "It is nothing, if I do utter an unseemly word, if I do insult
   such an one." For this very reason is it a great evil, because it seems
   to be nothing. For things which seem to be nothing are thus easily
   thought lightly of; and those which are thought lightly of go on
   increasing; and those which go on increasing become incurable.

   Thou hast a spiritual mouth. Think what words thou didst utter
   immediately upon being born, [349] --what words are worthy of thy
   mouth. Thou callest God, "Father," and dost thou straightway revile thy
   brother? Think, whence is it thou callest God, "Father"? Is it from
   nature? No, thou couldest never say so. Is it from thy goodness? No,
   nor is it thus. But whence then is it? It is from pure lovingkindness,
   from tenderness, from His great mercy. Whenever then thou callest God,
   "Father," consider not only this, that by reviling thou art committing
   things unworthy of that, thy high birth, but also that it is of
   lovingkindness that thou hast that high birth. Disgrace it not then,
   after receiving it from pure lovingkindness, by showing cruelty towards
   thy brethren. Dost thou call God "Father," and yet revile? No, these
   are not the works of the Son of God. These are very far from Him. The
   work of the Son of God was to forgive His enemies, to pray for them
   that crucified Him, to shed His blood for them that hated Him. These
   are works worthy of the Son of God, to make His enemies,--the
   ungrateful, the dishonest, the reckless, the treacherous,--to make
   these brethren and heirs: not to treat them that are become brethren
   with ignominy like slaves.

   [350] Think what words thy mouth uttered,--of what table these words
   are worthy. Think what thy mouth touches, what it tastes, of what
   manner of food it partakes! Dost thou deem thyself to be doing nothing
   grievous in railing at thy brother? How then dost thou call him
   brother? And yet if he be not a brother, how sayest thou, "Our Father"?
   For the word "Our" is indicative of many persons. Think with whom thou
   standest at the time of the mysteries! With the Cherubim, with the
   Seraphim! The Seraphim revile not: no, their mouth fulfills this one
   only duty, to sing the Hymn of praise, to glorify [351] God. And how
   then shalt thou be able to say with them, "Holy, Holy, Holy," [352] if
   thou use thy mouth for reviling? Tell me, I pray. Suppose there were a
   royal vessel, and that always full of royal dainties, and set apart for
   that purpose, and then that any one of the servants were to take and
   use it for holding dung. Would he ever venture again, after it had been
   filled with dung, to store it away with those other vessels, set apart
   for those other uses? Surely not. Now railing is like this, reviling is
   like this. "Our Father!" But what? is this all? Hear also the words,
   which follow, "which art in Heaven." The moment thou sayest, "Our
   Father, which art in Heaven," the word raises thee up, it gives wings
   to thy mind, it points out to thee that thou hast a Father in Heaven.
   Do then nothing, speak nothing of things upon earth. He hath set thee
   amongst that host above, He hath numbered thee with that heavenly
   choir. Why dost thou drag thyself down? Thou art standing beside the
   royal throne, and thou revilest? Art thou not afraid lest the king
   should deem it an outrage? Why, if a servant, even with us, beats his
   fellow-servant or assaults him, even though he do it justly, yet we at
   once rebuke him, and deem the act an outrage; and yet dost thou, who
   art standing with the Cherubim beside the king's throne, revile thy
   brother? Seest thou not these holy vessels? Are they not used
   continually for only one purpose? Does any one ever venture to use them
   for any other? Yet art thou holier than these vessels, yea, far holier.
   Why then defile, why contaminate thyself? Standest thou in Heaven, and
   dost thou revile? Hast thou thy citizenship with Angels, and dost thou
   revile? Art thou counted worthy the Lord's kiss, and dost thou revile?
   Hath God graced thy mouth with so many and great things, with hymns
   angelic, with food, not angelic, no, but more than angelic, with His
   own kiss, with His own embrace, and dost thou revile? Oh, no, I implore
   thee. Vast are the evils of which this is the source; far be it from a
   Christian soul. Do I not convince thee as I am speaking, do I not shame
   thee? Then does it now become my duty to alarm you. For hear what
   Christ saith: "Whosoever shall say to his brother, Thou fool, shall be
   in danger of the hell of fire." (Matt. v. 22.) Now if that which is
   lightest of all leads to hell, of what shall not he be worthy, who
   utters presumptuous words? Let us discipline our mouth to silence.
   Great is the advantage from this, great the mischief from ill language.
   We must not spend our riches here. Let us put door and bolt upon them.
   Let us devour ourselves alive if ever a vexatious word slip out of our
   mouth. Let us entreat God, let us entreat him whom we have reviled. Let
   us not think it beneath us to do so. It is ourselves we have wounded,
   not him. Let us apply the remedy, prayer, and reconciliation with him
   whom we have reviled. If in our words we are to take such forethought,
   much more let us impose laws upon ourselves in our deeds. Yea, and if
   we have friends, whoever they may be, and they should speak evil to any
   man or revile him, demand of them and exact satisfaction. Let us by all
   means learn that such conduct is even sin; for if we learn this, we
   shall soon depart from it.

   Now the God of peace keep both your mind and your tongue, and fence you
   with a sure fence, even His fear, through Jesus Christ our Lord, with
   whom to the Father, together with the Holy Spirit, be glory forever.
   Amen.
     __________________________________________________________________

   [335] ["And the first exhortation here was suggested by the immediately
   preceding aletheia. The figurative form of the precept also
   (apothemenoi, putting off') is an echo from what
   precedes."--Meyer.--G.A.]

   [336] ["Members' one of another, and to lie' to one another,--how
   contradictory!"--Meyer.--G.A.]

   [337] [eikei, Field's emendation for the reading eike of the mss. He
   cites the phrase to eikon kai me antitupoun from Plato, Cratylus, 420
   D.--G.A.]

   [338] antitupei.

   [339] [This seems to be a correct account of the new connection, but
   the exact force of the first imperative it is not easy to determine.
   Winer (Grammar of N.T., Thayer's translation, pp. 311, 312) takes it
   permissively: Be angry (I give you leave), but do not sin. He cites in
   proof Jer. x. 24, which, however, can be otherwise explained, namely,
   as the imperative of request, used in prayer. Compare the Lord's
   prayer. Meyer says it does not seem logical to connect two imperatives
   by kai unless they are taken in the same sense. If the first imperative
   were permissive, the combination would be exceptive, and alla, monon or
   plen (Jer. x. 24.) would be required. Both imperatives then are
   jussive, and there is an anger which a man not only may, but ought, to
   feel. So Ellicott and Riddle.--G.A.]

   [340] ["There does not appear any allusion to the possible effect of
   night upon anger, as Chrysostom here, and Theophylact also."--Ellicott.
   The parallel Pythagorean custom is cited by Ellicott (Hammond and
   Wetstein): "If they were ever carried away by anger into railing,
   before the setting of the sun they gave the right hand to each other,
   embraced each other, and were reconciled."--G.A.]

   [341] [This reference to church life is not implied in the context. He
   follows up what he said before by saying, Give not to the devil
   opportunity for being active by an angry state of mind.--G.A.]

   [342] [Compare Goethe: Die Freundschaft ist gerecht. Sie kann allein,
   Den ganzen Umfang seines Werths erkennen.--G.A.]

   [343] baptizomen ten machairan eis to tou diabolou stethos.

   [344] ["The stealer (hoklepton) is to steal no more.' The present
   participle does not stand for the past, but is used substantively (like
   hospeiron, Matt. xiii. 3.). As there were in the apostolic church
   fornicators' (1 Cor. v. 1.), so there were also stealers,' and the
   attempts to tone down the word are arbitrary and
   superfluous."--Meyer.--G.A.]

   [345] katharoi. The Cathari, or pure, was the title which the Novatians
   indirectly assumed, by maintaining that none were in God's favor but
   those who had not sinned after baptism, or who were pure as baptism
   made them, and by separating from the Church for granting absolution to
   penitents. The schism originated at Rome in the middle of the third
   century. Accordingly St. Chrysostom in the text says, that whereas all
   men need pardon continually, they who affected to be clean or pure
   without securing it were, as being without it, of all men most unclean.
   [And he strongly asserts, as against the Novatians, that it is possible
   to put away the guilt of sins committed after baptism, by ceasing from
   the practice of them and working that which is good. This view,
   however, differs from the Protestant view, that the putting away the
   guilt of sin is at first and always through God's mercy and grace in
   Jesus Christ.--G.A.] In the sixth of eleven new Homilies edited by the
   Benedictines, t. xii. p. 355, he says that we may as well talk of the
   sea being clear of waves as any soul pure from daily sins, though not
   from transgressing express commandment, yet from vainglory,
   willfulness, impure thoughts, coveting, lying, resentment, envy, &c.,
   and he mentions as means of washing away sins, coming to Church,
   grieving for them, confessing them, doing alms, praying, helping the
   injured, and forgiving injuries. "Let us provide ourselves with these,"
   he proceeds, "every day, washing, wiping ourselves clean, and withal
   confessing ourselves unprofitable," unlike the Pharisee. "Thus ordering
   ourselves, we shall be able to find mercy and pardon in that fearful
   day, &c." This homily was delivered at Constantinople. [On the
   Novatians, see Schaff, Church History, II., pp. 196, 197.--G.A.]

   [346] [The clause, "And well does he give instruction concerning our
   words also" (kalos de kai peri logon didaskei), is omitted in the text
   of Field, but is well attested (three mss., Sav. text), and almost
   indispensable to the sense of the passage. Compare note, p. 82, on
   Field's text in general.--G.A.]

   [347] ["It means that it may impart a blessing, bestow a benefit, on
   the hearers.'"--Meyer and Ellicott.--G.A.]

   [348] [This is probably a misapplication of Paul's words here. The
   sealing here mentioned is quite the same as at chap. i. 13.--G.A.]

   [349] [ennoeson tina eutheos ephthenxo rh& 208;mata techtheis, k.t.l.
   This evidently refers to baptism and the services and words used in
   connection therewith. Bingham says, "The catechumens did not learn the
   creed and the Lord's prayer till immediately before baptism." And
   Chrysostom says, "An unbaptized person cannot yet call God his Father."
   St. Augustine also says in one of his homilies, "Now learn the Lord's
   prayer, which ye must repeat eight days hence, when ye are to be
   baptized." So they received it (that is, the Lord's prayer) only on
   Saturday before Palm Sunday, in order to repeat it on Saturday before
   Easter, which was the day of their baptism. Antiquities, Bk. x. ch. v.
   sec. 9.--G.A.]

   [350] [This paragraph has reference to the celebration of the
   Eucharist, concerning which, see Chrysostom's Hom. xviii. on 2 Cor.
   (viii. 24).--G.A.]

   [351] hagiazein.

   [352] hagios, hagios, hagios.
     __________________________________________________________________

   Homily XV.

   Ephesians iv. 31

   "Let all bitterness, and wrath, and anger, and clamor, and railing, be
   put away from you, with all malice."

   As bees [353] will never settle down in an unclean vessel,--and this is
   the reason why those who are skilled in these matters sprinkle the spot
   with perfumes, and scented ointments, and sweet odors; and the wicker
   baskets also, in which they will have to settle as soon as they come
   out of the hives they sprinkle with fragrant wines, and all other
   sweets, that there may be no noisome smell to annoy them, and drive
   them away again,--so in truth is it also with the Holy Spirit. Our soul
   is a sort of vessel or basket, capable of receiving the swarms of
   spiritual gifts; but if there shall be within it gall, and "bitterness,
   and wrath," the swarms will fly away. Hence this blessed and wise
   husbandman well and thoroughly cleanses our vessels, withholding
   neither knife nor any other instrument of iron, and invites us to this
   spiritual swarm; and as he gathers it, he cleanses us with prayers, and
   labors, and all the rest. Mark then how he cleanses out our heart. He
   has banished lying, he has banished anger. Now, again, he is pointing
   out how that evil may be yet more entirely eradicated; if we be not,
   saith he, "bitter" in spirit. For it is as is wont to happen with our
   bile, if there chance to be but little of it, there will be but little
   disturbance if the receptacle should burst: but if ever the strength
   and acridness of this quality becomes excessive, the vessel which
   before held it, containing it no longer, is as if it were eaten through
   by a scorching fire, and it is no longer able to hold it and contain it
   within its appointed bounds, but, rent asunder by its intense
   sharpness, it lets it escape and injure the whole body. And it is like
   some very fierce and frightful wild beast, that has been brought into a
   city; as long as it is confined in the cages made for it, however it
   may rage, however it may roar, it will be unable to do harm to any one;
   but if it is overcome by rage, and breaks through the intervening bars,
   and is able to leap out, it fills the city with all sorts of confusion
   and disturbance, and puts everybody to flight. Such indeed is the
   nature also of bile. As long as it is kept within its proper limits, it
   will do us no great mischief; but as soon as ever the membrane that
   incloses it bursts, and there is nothing to hinder its being at once
   dispersed over the whole system, then, I say, at that moment, though it
   be so very trifling in quantity, [354] yet by reason of the inordinate
   strength of its quality it taints all the other elements of our nature
   with its own peculiar virulence. For finding the blood, for instance,
   near to it, alike in place and in quality, and rendering the heat which
   is in that blood more acrid, and everything else in fact which is near
   it; passing from its just temperature it overflows its bounds, turns
   all into gall, and therewith at once attacks likewise the other parts
   of the body; and thus infusing into all its own poisonous quality, it
   renders the man speechless, and causes him to expire, expelling life.
   Now, why have I stated all these things with such minuteness? It is in
   order that, understanding from this bitterness which is of the body the
   intolerable evil of that bitterness which is of the soul, and how
   entirely it destroys first of all the very soul that engenders it,
   making everything bitter, we may escape experience of it. For as the
   one inflames the whole constitution, so does the other the thoughts,
   and carries away its captive to the abyss of hell. In order then that
   by carefully examining these matters we may escape this evil, and
   bridle the monster, or rather utterly root it out, let us hearken to
   what Paul saith, "Let all bitterness be" (not destroyed, but) "put
   away" from you. For what need have I of trouble to restrain it, what
   necessity is there to keep watch on a monster, when it is in my power
   to expel him from my soul, to remove him and drive him out, as it were,
   into banishment? Let us hearken then to Paul when he saith, "Let all
   bitterness be put away from you." But, ah, the perversity that
   possesses us! Though we ought to do everything to effect this, yet are
   there some so truly senseless as to congratulate themselves upon this
   evil, and to pride themselves upon it, and to glory in it, and who are
   envied by others. "Such a one," say they, "is a bitter man, he is a
   scorpion, a serpent, a viper." They look upon him as one to be feared.
   But wherefore, good man, dost thou fear the bitter person? "I fear,"
   you say, "lest he injure me, lest he destroy me; I am not proof against
   his malice, I am afraid lest he should take me who am a simple man, and
   unable to foresee any of his schemes, and throw me into his snares, and
   entangle us in the toils which he has set to deceive us." Now I cannot
   but smile. And why forsooth? Because these are the arguments of
   children, who fear things which are not to be feared. Surely there is
   nothing we ought so to despise, nothing we ought so to laugh to scorn,
   as a bitter and malicious man. For there is nothing so powerless [355]
   as bitterness. It makes men fools and senseless.

   Do ye not see that malice is blind? Have ye never heard, that he that
   diggeth a pit for his neighbors, diggeth it for himself? How, it may be
   said, ought we not to fear a soul full of tumult? If indeed we are to
   fear the bitter in the same way as we fear evil spirits, and fools and
   madmen, (for they indeed do everything at random,) I grant it myself;
   but if we are to fear them as men skillful in the conduct of affairs,
   that never. For nothing is so necessary for the proper conduct of
   affairs as prudence; and there is no greater hindrance to prudence than
   wickedness, and malice, and hollowness. Look at bilious persons, how
   unsightly they are, with all their bloom withered away. How weak they
   are, and puny, and unfit for anything. So also are souls of this
   nature. What else is wickedness, but a jaundice of the soul? Wickedness
   then has no strength in it, indeed it has not. Have ye a mind that I
   again make what I am saying plain to you by an instance, by setting
   before you the portraits of a treacherous and a guileless man? Absalom
   was a treacherous man, and "stole all men's hearts." (2 Sam. xv. 6.)
   And observe how great was his treachery. "He went about," it saith,
   "and said, Hast thou no judgment?'" [356] wishing to conciliate every
   one to himself. But David was guileless. What then? Look at the end of
   them both, look, how full of utter madness was the former! For inasmuch
   as he looked solely to the hurt of his father, in all other things he
   was blinded. But not so David. For "he that walketh uprightly, walketh
   surely" (Prov. x. 9.); and reasonably; he is one that manages nothing
   over-subtilely, the man who devises no evil. Let us listen then to the
   blessed Paul, and let us pity, yea, let us weep for the bitter-minded,
   and let us practice every method, let us do everything to extirpate
   this vice from their souls. For how is it not absurd, that when there
   is bile within us (though that indeed is a useful element, for without
   bile a man cannot possibly exist, that bile, I mean, which is an
   element of his nature,) how then, I say, is it not absurd that we
   should do all we can to get rid of this, though we are so highly
   benefited by it; and yet that we should do nothing, nor take any pains,
   to get rid of that which is in the soul, though it is in no case
   beneficial, but even in the highest degree injurious. He that thinketh
   that he is "wise among you," saith he, "let him become a fool, that he
   may become wise." (1 Cor. iii. 18.) Hearken too again to what Luke
   saith, "They did take their food with gladness and singleness of heart,
   praising God, and having favor with all the people." (Acts ii. 46, 47.)
   Why, do we not see even now that the simple and guileless enjoy the
   common esteem of all? No one envies such an one when he is in
   prosperity, no one tramples upon him when he is in adversity, but all
   rejoice with him when he does well, and grieve with him in misfortune.
   Whereas whenever a bitter man fares prosperously, one and all lament
   it, as though some evil thing happened; but if he is unfortunate, one
   and all rejoice. Let us then pity them, for they have common enemies
   all over the world. Jacob was a guileless man, yet he overcame the
   treacherous Esau. "For into a malicious soul wisdom shall not enter."
   (Wisd. i. 4.) "Let all bitterness be put away from you." Let not even a
   remnant remain, for it will be sure, if stirred, as if from a
   smouldering brand, to turn all within to an entire blaze. Let us then
   distinctly understand what this bitterness is. Take, for example, the
   hollow-hearted man, the crafty, the man who is on the watch to do
   mischief, the man of evil suspicion. From him then "wrath" and "anger"
   are ever produced; for it is not possible for a soul like this to be in
   tranquillity, but the very root of "anger" and "wrath" is "bitterness."
   The man of this character is both sullen, and never unbends his soul;
   he is always moody, always gloomy. For as I was saying, they themselves
   are the first to reap the fruit of their own evil ways.

   "And clamor," he adds.

   What now, and dost thou take away clamor also? Yes, for the mild man
   must needs be of such a character, because clamor carries anger, as a
   horse his rider; trip the horse, and you will throw the rider.

   Moral. This let women above all attend to, them who on every occasion
   cry aloud and bawl. There is but one thing in which it is useful to cry
   aloud, in preaching and in teaching. But in no other case whatever, no,
   not even in prayer. And if thou wouldest learn a practical lesson,
   never cry aloud at all, and then wilt thou never be angry at all.
   Behold a way to keep your temper; for as it is not possible that the
   man that does not cry out should be enraged, so is it not that the man
   who does cry out should be otherwise than enraged. For tell me not of a
   man being implacable, and revengeful, and of pure natural bitterness,
   and natural choler. We are now speaking of the sudden paroxysm of this
   passion.

   It contributes then no little to this end, to discipline the soul never
   to raise the voice and cry aloud at all. Cut off clamor, and thou wilt
   clip the wings of anger, thou dost repress the first rising of the
   heart. For as it is impossible for a man to wrestle without lifting up
   his hands, so is it not possible that he should be entangled in a
   quarrel without lifting up his voice. Bind the hands of the boxer, and
   then bid him strike. He will be unable to do so. So likewise will wrath
   be disarmed. But clamor raises it, even where it does not exist. And
   hence it is especially that the female sex are so easily overtaken in
   it. Women, whenever they are angry with their maid-servants, fill the
   whole house with their own clamor. And oftentimes too, if the house
   happens to be built along a narrow street, then all the passers-by hear
   the mistress scolding, and the maid weeping and wailing. What can
   possibly be more disgraceful than the sound of those wailings? [357]
   What in the world has happened there? All the women round immediately
   peep in and one of them says, "Such a one is beating her own maid."
   Whatever can be more shameless than this? "What then, ought one not to
   strike at all?" No, I say not so, (for it must be done,) but then it
   must be neither frequently, nor immoderately, nor for any wrongs of
   thine own, as I am constantly saying, nor for any little failure in her
   service, but only if she is doing harm to her own soul. If thou
   chastise her for a fault of this kind, all will applaud, and there will
   be none to upbraid thee; but if thou do it for any reasons of thine
   own, all will condemn thy cruelty and harshness. And what is more base
   than all, there are some so fierce and so savage as to lash them to
   such a degree, that the bruises will not disappear with the day. For
   they will strip the damsels, and call their husbands for the purpose,
   and oftentimes tie them to the pallets. Alas! at that moment, tell me,
   does no recollection of hell come over thee? What? dost thou strip thy
   handmaid, and expose her to thy husband? And art thou not ashamed, lest
   he should condemn thee for it? And then dost thou exasperate him yet
   more, and threaten to put her in chains, having first taunted the
   wretched and pitiable creature with ten thousand reproachful names, and
   called her "Thessalian witch, [358] runaway, and prostitute"?

   For her passion allows her not to spare even her own mouth, but she
   looks to one single object, how she may wreak her vengeance on the
   other, even though she disgrace herself. And then after all these
   things forsooth, she will sit in state like any tyrant, and call her
   children, and summon her foolish husband, and treat him as a hangman.
   Ought these things to take place in the houses of Christians? "Aye" say
   ye, "but slaves are a troublesome, audacious, impudent, incorrigible
   race." True, I know it myself, but there are other ways to keep them in
   order; by terrors, by threats, by words; which may both touch her more
   powerfully, and save thee from disgrace. Thou who art a free woman hast
   uttered foul words, and dost thou not disgrace thyself more than her?
   Then if she shall have occasion to go out to the bath, there are
   bruises on her back when she is naked, and she carries about with her
   the marks of thy cruelty. "But," say ye, "the whole tribe of slaves is
   intolerable if it meet with indulgence." True, I know it myself. But
   then, as I was saying, correct them in some other way, not by the
   scourge only, and by terror, but even by flattering them, and by acts
   of kindness. If she is a believer, she is thy sister. Consider that
   thou art her mistress, and that she ministers unto thee. If she be
   intemperate, cut off the occasions of drunkenness; call thy husband,
   and admonish her. Or dost thou not feel how disgraceful a thing it is
   for a woman to be beaten? They at least who have enacted ten thousand
   punishments for men,--the stake, and the rack,--will scarcely ever hang
   a woman, but limit men's anger to smiting her on the cheek; and so
   great respect have they observed towards the sex, that not even when
   there is absolute necessity have they often hung a woman, if she happen
   to be pregnant. For it is a disgrace for a man to strike a woman; and
   if for a man, much more for one of her own sex. It is moreover by these
   things that women become odious to their husbands. "What then," ye may
   say, "if she shall act the harlot?" Marry her to a husband; cut off the
   occasions of fornication, suffer her not to be too high fed. "What
   then, if she shall steal?" Take care of her, and watch
   her.--"Extravagant!" thou wilt say; "What, am I to be her keeper? How
   absurd!" And why, I pray, art thou not to be her keeper? Has she not
   the same kind of soul as thou? Has she not been vouchsafed the same
   privileges by God? Does she not partake of the same table? Does she not
   share with thee the same high birth? "But what then," ye will say, "if
   she shall be a railer, or a gossip, or a drunkard?" Yet, how many free
   women are such? Now, with all the failings of women God hath charged
   men to bear: only, He saith, let not a woman be an harlot, but every
   other failing besides bear with. Yea, be she drunkard, or railer, or
   gossip, or evil-eyed, or extravagant, and a squanderer of thy
   substance, thou hast her for the partner of thy life. Train and
   restrain her. Necessity is upon thee. It is for this thou art the head.
   Regulate her therefore, do thy own part. Yea, and if she remain
   incorrigible, yea, though she steal, take care of thy goods, and do not
   punish her so much. If she be a gossip, silence her. This is the very
   highest philosophy.

   Now, however, some are come to such a height of indecency as to uncover
   the head, and to drag their maid-servants by the hair.--Why do ye all
   blush? [359] I am not addressing myself to all, but to those who are
   carried away into such brutal conduct. Paul saith, "Let not a woman be
   uncovered." (1 Cor. xi. 5-15.) And dost thou then entirely strip off
   her headdress? Dost thou see how thou art doing outrage to thyself? If
   indeed she makes her appearance to thee with her head bare, thou
   callest it an insult. And dost thou say that there is nothing shocking
   when thou barest it thyself? Then ye will say, "What if she be not
   corrected?" Chasten her then with the rod and with stripes. And yet how
   many failings hast thou also thyself, and yet thou art not corrected!
   These things I am saying not for their sakes, but for the sake of you
   free-women, that ye do nothing so unworthy, nothing to disgrace you,
   that ye do yourselves no wrong. [360] If thou wilt learn this lesson in
   thy household in dealing with thy maid-servant, and not be harsh but
   gentle and forbearing, much more wilt thou be so in thy behavior to thy
   husband. For she who, though having authority, does nothing of the
   sort, will do it much less where there is a check. So that the
   discipline employed about your maid-servants, will be of the greatest
   service to you in gaining the goodwill of your husbands. "For with what
   measure ye mete," He saith, "it shall be measured unto you." (Matt.
   vii. 2.) Set a bridle upon thy mouth. If thou art disciplined to bear
   bravely with a servant when she answers back, thou wilt not be annoyed
   with the insolence of an equal, and in being above annoyance, wilt have
   attained to the highest philosophy. But some there are who add even
   oaths, but there is nothing more shocking than a woman so enraged. But
   what again, ye will say, if she dress gaily? Why then, forbid this;
   thou hast my consent; but check it by first beginning with thyself, not
   so much by fear as by example. Be in everything thyself a perfect
   pattern.

   "And let railing," saith he, "be put away from you." Observe the
   progress of mischief. Bitterness produces wrath, wrath anger, anger
   clamor, clamor railing, that is, revilings; next from evil-speaking it
   goes on to blows, from blows to wounds, from wounds to death. Paul,
   however, did not wish to mention any of these, but only this, "let
   this," saith he, "be put away from you, with all malice." [361] What is
   "with all malice"? It ends with this. For there are some, like those
   dogs that bite secretly, which do not bark at all at those that come
   near them, nor are angry, but which fawn, and display a gentle aspect;
   but when they catch us off our guard, will fix their teeth in us. These
   are more dangerous than those that take up open enmity. Now since there
   are men too that are dogs, who neither cry out, nor fly in a passion,
   nor threaten us when they are offended, yet in secret are weaving
   plots, and contriving ten thousand mischiefs, and revenging themselves
   not in words but in deeds; he hints at these. Let those things be put
   away from you, saith he, "with all malice." Do not spare thy words, and
   then revenge thyself in acts. My purpose in chastising my tongue and
   curtailing its clamor, is to prevent its kindling up a more violent
   blaze. But if thou without any clamor art doing the same thing, and art
   cherishing the fire and the live coals within, where is the good of thy
   silence? Dost thou not know that those conflagrations are the most
   destructive of all which are fed within, and appear not to those that
   are without? And that those wounds are the deadliest which never break
   out to the surface; and those fevers the worst which burn up the
   vitals? So also is this anger the most dangerous that preys upon the
   soul. But let this too be put away from you, saith he, "with all
   malice," of every kind and degree, great and little. Let us then
   hearken to him, let us cast out all "bitterness and all malice," that
   we "grieve not the Holy Spirit." Let us destroy all bitterness; let us
   cut it up by the very roots. Nothing good, nothing healthful, can ever
   come from a bitter soul; nothing but misfortunes, nothing but tears,
   nothing but weeping and wailing. Do ye not see those beasts that roar
   or cry out, how we turn away from them; the lion, for instance, and the
   bear? But not so from the sheep; for there is no roaring, but a mild
   and gentle voice. And so again with musical instruments, those which
   are loud and harsh are the most unpleasant to the ear, such as the drum
   and trumpet; whereas those which are not so, but are soothing, these
   are pleasant, as the flute and lyre and pipe. Let us then prepare our
   soul so as never to cry aloud, and thus shall we be enabled also to
   gain the mastery over our anger. And when we have cut out this, we
   ourselves shall be the first to enjoy the calm, and we shall sail into
   that peaceful haven, which God grant we may all attain, in Jesus Christ
   our Lord, with whom, together with the Holy Ghost, be unto the Father,
   glory, might, and honor, now, and ever, and throughout all ages. Amen.
     __________________________________________________________________

   [353] [Chrysostom seems to have observed everything, and he had the
   "homiletical habit," as Dr. Shedd calls it (Hom. p. 108), in gathering
   material for illustration. What has been said of a great modern
   preacher, may be said of Chrysostom: "He watched ships and sailors; he
   acquainted himself with the customs, good and bad, of commercial life;
   he curiously inspected a great variety of mechanical processes; he
   closely observed agricultural operations, and the various phases of
   rural life; he constantly saw and heard what occurred in his own home
   and other homes; and always and everywhere he asked himself, What is
   this like? what will this illustrate?" Dr. Broadus, in Preparation and
   Delivery of Sermons.--G.A.]

   [354] [This seems to be in direct contradiction to what is said a few
   lines above, to wit, "If there chance to be but little of it, there
   will be but little disturbance if the receptacle should burst." The
   text in the former passage is in great uncertainty, however, and
   confusion. Field calls it a locus conclamatus. Perhaps, if the true
   text of that passage could be recovered, it would not be in conflict
   with the passage here.--G.A.]

   [355] [Compare Prov. xxv. 28.--G.A.]

   [356] [me esti soi krisis; but Sept. (2 Sam. xv. 3.) has hoakouon ouk
   esti soi para tou basileos, which is well rendered by the Rev. Ver.,
   "But there is no man deputed of the king to hear thee."--G.A.]

   [357] [We have here followed the text of three codices as against the
   emendations of Field, Savile, and the Benedictine ed.--G.A.]

   [358] Vid. Aristoph. Nub. 749, gunaika pharmakid' ei priamenos
   Thettalen. Schol., mechri kai nun pharmakides hai Thettalai kalountai.
   [What a fearful picture of the cruelties of the mistresses of
   Chrysostom's day!--G.A.]

   [359] [This is direct preaching. Some would call it personal. But as
   Daniel Webster said of preaching, so ought we "make it a personal
   matter, a personal matter, a personal matter."--G.A.]

   [360] [And what a graceful and conciliatory turn he gives his discourse
   here!--G.A.]

   [361] [kakia: "Malice,' the genus to which all the above-mentioned
   vices belong, or rather the active principle to which they are all
   due,--animi pravitas, humanitati et equitati opposita
   (Calvin)."--Ellicott.--G.A.]
     __________________________________________________________________

   Homily XVI.

   Ephesians iv. 31, 32

   "Let all bitterness, and wrath, and anger, and clamor, and railing be
   put away from you, with all malice. And be ye kind one to another,
   tender-hearted, forgiving each other, even as God also in Christ
   forgave you."

   If we are to attain to the kingdom of Heaven, it is not enough to
   abandon wickedness, but there must be abundant practice of that which
   is good also. To be delivered indeed from hell we must abstain from
   wickedness; but to attain to the kingdom we must cleave fast to virtue.
   [362] Know ye not that even in the tribunals of the heathen, when
   examination is made of men's deeds, and the whole city is assembled,
   this is the case? Nay, there was an ancient custom amongst the heathen,
   to crown with a golden crown, [363] --not the man who had done no evil
   to his country, for this were in itself no more than enough to save him
   from punishment;--but him who had displayed great public services. It
   was thus that a man was to be advanced to this distinction. But what I
   had especial need to say, had, I know not how, well nigh escaped me.
   Accordingly having made some slight correction of what I have said, I
   retract the first portion of this division.

   For as I was saying that the departure from evil is sufficient to
   prevent our falling into hell, whilst I was speaking, there stole upon
   me a certain awful sentence, which does not merely bring down vengeance
   on them that dare to commit evil, but which also punishes those who
   omit any opportunity of doing good. What sentence then is this? When
   the day, the dreadful day, He saith, was arrived, and the set time was
   come, the Judge, seated on the judgment seat, set the sheep on the
   right hand and the goats on the left; and to the sheep He said, "Come,
   ye blessed of My Father, inherit the kingdom prepared for you from the
   foundation of the world: for I was an hungered, and ye gave me meat."
   (Matt. xxv. 34.) So far, well. For it was meet that for such compassion
   they should receive this reward. That those, however, who did not
   communicate of their own possessions to them that were in need, that
   they should be punished, not merely by the loss of blessings, but by
   being also sent to hell-fire, what just reason, I say, can there be in
   this? Most certainly this too will have a fair show of reason, no less
   than the other case: for we are hence instructed, that they that have
   done good shall enjoy those good things that are in heaven, but they,
   who, though they have no evil indeed to be charged with, yet have
   omitted to do good, will be hurried away with them that have done evil
   into hell-fire. Unless one might indeed say this, that the very not
   doing good is a part of wickedness, inasmuch as it comes of indolence,
   and indolence is a part of vice, or rather, not a part, but a source
   and baneful root of it. For idleness is the teacher of all vice. Let us
   not then foolishly ask such questions as these, what place shall he
   occupy, who has done neither any evil nor any good? For the very not
   doing good, is in itself doing evil. Tell me, if thou hadst a servant,
   who should neither steal, nor insult, nor contradict thee, who moreover
   should keep from drunkenness and every other kind of vice, and yet
   should sit perpetually in idleness, and not doing one of those duties
   which a servant owes to his master, wouldest thou not chastise him,
   wouldest thou not put him to the rack? Tell me. And yet forsooth he has
   done no evil. No, but this is in itself doing evil. But let us, if you
   please, apply this to other cases in life. Suppose then that of an
   husbandman. He does no damage to our property, he lays no plots against
   us, and he is not a thief, he only ties his hands behind him, and sits
   at home, neither sowing, nor cutting a single furrow, nor harnessing
   oxen to the yoke, nor looking after a vine, nor in fact discharging any
   one of those other labors required in husbandry. Now, I say, should we
   not punish such a man? And yet he has done no wrong to any one; we have
   no charge to make against him. No, but by this very thing has he done
   wrong. He does wrong in that he does not contribute his own share to
   the common stock of good. And what again, tell me, if every single
   artisan or mechanic were only to do no harm, say to one of a different
   craft,--nay, were to do no harm, even to one of his own, but only were
   to be idle, would not our whole life at that rate be utterly at an end
   and perish? Do you wish that I yet further extend the discourse with
   reference to the body also? Let the hand then neither strike the head,
   nor cut out the tongue, nor pluck out the eye, nor do any evil of this
   sort, but only remain idle, and not render its due service to the body
   at large; would it not be more fitting that it should be cut off, than
   that one should carry it about in idleness, and a detriment to the
   whole body? And what too, if the mouth, without either devouring the
   hand, or biting the breast, should nevertheless fail in all its proper
   duties; were it not far better that it should be stopped up? If
   therefore both in the case of servants, and of mechanics, and of the
   whole body, not only the commission of evil, but also the omission of
   what is good, is great unrighteousness, much more will this be the case
   in regard to the body of Christ.

   Moral. And therefore the blessed Paul also, in leading us away from
   sin, leads us on to virtue. For where, tell me, is the advantage of all
   the thorns being cut out, if the good seeds be not sown? For our labor,
   remaining unfinished, will come round and end in the same mischief. And
   therefore Paul also, in his deep and affectionate anxiety for us, does
   not let his admonitions stop at eradicating and destroying evil
   tempers, but urges us at once to evidence the implanting of good ones.
   For having said, "Let all bitterness, and wrath, and clamor, and
   railing be put away from you, with all malice," he adds, "And be [364]
   ye kind one to another, tender-hearted, forgiving each other." For all
   these are habits and dispositions. And our abandonment of the one thing
   is not sufficient to settle us in the habitual practice of the other,
   but there is need again of some fresh impulse, and of an effort not
   less than that made in our avoidance of evil dispositions, in order to
   our acquiring good ones. For so in the case of the body, the black man,
   if he gets rid of this complexion, does not straightway become white.
   Or rather let us not conduct our discourse with an argument from
   physical subjects, but draw our example from those which concern moral
   choice. He who is not our enemy, is not necessarily our friend; but
   there is an intermediate state, neither of enmity nor of friendship,
   which is perhaps that in which the greater part of mankind stand toward
   us. He that is not crying is not therefore necessarily also laughing,
   but there is a state between the two. And so, I say, is the case here.
   He that is not "bitter" is not necessarily "kind," neither is he that
   is not "wrathful" necessarily "tender-hearted"; but there is need of a
   distinct effort, in order to acquire this excellence. And now look how
   the blessed Paul, according to the rules of the best husbandry,
   thoroughly cleans and works the land entrusted to him by the
   Husbandman. He has taken away the bad seeds; he now exhorts us to
   retain the good plants. "Be ye kind," saith he, for if, when the thorns
   are plucked up, the field remains idle, it will again bear unprofitable
   weeds. And therefore there is need to preoccupy its unoccupied and
   fallow state by the setting of good seeds and plants. He takes away
   "anger," he puts in "kindness"; he takes away "bitterness," he puts in
   "tender-heartedness"; he extirpates "malice" and "railing," he plants
   "forgiveness" in their stead. For the expression, "forgiving one
   another," is this; be disposed, he means, to forgive one another. And
   this forgiveness is greater than that which is shown in money-matters.
   For he indeed who forgives a debt of money to him that has borrowed of
   him, does, it is true, a noble and admirable deed, but then the
   kindness is confined to the body, though to himself indeed he repays a
   full recompense by that benefit which is spiritual and concerns the
   soul; whereas he who forgives trespasses will be benefiting alike his
   own soul, and the soul of him who receives the forgiveness. For by this
   way of acting, he not only renders himself, but the other also, more
   charitable. Because we do not so deeply touch the souls of those who
   have wronged us by revenging ourselves, as by pardoning them, and thus
   shaming them and putting them out of countenance. For by the other
   course we shall be doing no good, either to ourselves or to them, but
   shall be doing harm to both by seeking ourselves for retaliation, like
   the rulers of the Jews, and by kindling up the wrath that is in them;
   but if we return injustice with gentleness, we shall disarm all his
   anger, and shall be setting up in his breast a tribunal which will give
   a verdict in our favor, and will condemn him more severely than we
   ourselves could. For he will convict and will pass sentence upon
   himself, and will look for every pretext for repaying the share of
   long-suffering granted him with fuller measure, knowing that, if he
   repay it in equal measure, he is thus at a disadvantage, in not having
   himself made the beginning, but received the example from us. He will
   strive accordingly to exceed in measure, in order to eclipse, by the
   excess of his recompense, the disadvantage he himself sustains in
   having been second in making advances towards requital; and the
   disadvantage again which accrues to the other from the time, if he was
   the first sufferer, this he will make up by excess of kindness. For
   men, if they are right-minded, are not so affected by evil as by the
   good treatment they may receive at the hands of those whom they have
   injured. For it is a base sin, and it is matter of reproach and scorn
   for a man who is well-treated not to return it; whilst for a man who is
   ill-treated, not to go about to resent it, this has the praise and
   applause, and the good word of all. And therefore they are more deeply
   touched by this conduct than any.

   So that if thou hast a wish to revenge thyself, revenge thyself in this
   manner. Return good for evil, that thou mayest render him even thy
   debtor, and achieve a glorious victory. Hast thou suffered evil? Do
   good; thus avenge thee of thine enemy. For if thou shalt go about to
   resent it, all will blame both thee and him alike. Whereas if thou
   shalt endure it, it will be otherwise. Thee they will applaud and
   admire; but him they will reproach. And what greater punishment can
   there be to an enemy, than to behold his enemy admired and applauded by
   all men? What more bitter to an enemy, than to behold himself
   reproached by all before his enemy's face? If thou shalt avenge thee on
   him, thou wilt both be condemned perhaps thyself, and wilt be the sole
   avenger; whereas, if thou shalt forgive him, all will be avengers in
   thy stead. And this will be far more severe than any evil he can
   suffer, that his enemy should have so many to avenge him. If thou
   openest thy mouth, they will be silent; but if thou art silent, not
   with one tongue only, but with ten thousand tongues of others, thou
   smitest him, and art the more avenged. And on thee indeed, if thou
   shalt reproach him, many again will cast imputations (for they will say
   that thy words are those of passion); but when others who have suffered
   no wrong from him thus overwhelm him with reproaches, then is the
   revenge especially clear of all suspicion. For when they who have
   suffered no mischief, in consequence of thy excessive forbearance feel
   and sympathize with thee, as though they had been wronged themselves,
   this is a vengeance clear of all suspicion. "But what then," ye will
   say, "if no man should take vengeance?" It cannot be that men will be
   such stones, as to behold such wisdom and not admire it. And though
   they wreak not their vengeance on him at the time; still, afterwards,
   when they are in the mood, they will do so, and they will continue to
   scoff at him and abuse him. And if no one else admire thee, the man
   himself will most surely admire thee, though he may not own it. For our
   judgment of what is right, even though we be come to the very depth of
   wickedness, remains impartial and unbiased. Why, suppose ye, did our
   Lord Christ say, "Whosoever smiteth thee on the right cheek, turn to
   him the other also"? (Matt. v. 39.) Is it not because the more
   long-suffering a man is, the more signal the benefit he confers both on
   himself and on the other? For this cause He charges us to "turn the
   other also," to satisfy the desire of the enraged. For who is such a
   monster as not to be at once put to shame? The very dogs are said to
   feel it; for if they bark and attack a man, and he throws himself on
   his back and does nothing, he puts a stop to all their wrath. [365] If
   they then reverence the man who is ready to suffer evil from them, much
   more will the race of man do so, inasmuch as they are more rational.

   However, it is right not to overlook what a little before came into my
   recollection, and was brought forward for a testimony. And what then
   was this? We were speaking of the Jews, and of the chief rulers amongst
   them, how that they were blamed, as seeking retaliation. And yet this
   the law permitted them; "eye for eye, and tooth for tooth." (Lev. xxiv.
   20.) True, but not to the intent that men should pluck out each other's
   eyes, but that they should check boldness in aggression, by fear of
   suffering in return, and thus should neither do any evil to others, nor
   suffer any evil from others themselves. Therefore it was said, "eye for
   eye," to bind the hands of the aggressor, not to let thine loose
   against him; not to ward off the hurt from thine eyes only, but also to
   preserve his eyes safe and sound.

   But, as to what I was enquiring about,--why, if retaliation was
   allowed, were they arraigned who practiced it? Whatever can this mean?
   He here speaks of vindictiveness; for on the spur of the moment he
   allows the sufferer to act, as I was saying, in order to check the
   aggressor; but to bear a grudge he permits no longer; because the act
   then is no longer one of passion, nor of boiling rage, but of malice
   premeditated. Now God forgives those who may be carried away, perhaps
   upon a sense of outrage, and rush out to resent it. Hence He says, "eye
   for eye"; and yet again, "the ways of the revengeful lead to death."
   [366] Now, if, where it was permitted to put out eye for eye, so great
   a punishment is reserved for the revengeful, how much more for those
   who are bidden even to expose themselves to ill-treatment. Let us not
   then be revengeful, but let us quench our anger, that we may be counted
   worthy of the lovingkindness, which comes from God ("for with what
   measure," saith Christ, "ye mete, it shall be measured unto you, and
   with what judgment ye judge, ye shall be judged") (Matt. vii. 2.), and
   that we may both escape the snares of this present life, and in the day
   that is at hand, may obtain pardon at His hands, through the grace and
   loving-kindness of our Lord Jesus Christ, with whom, to the Father,
   together with the Holy Ghost, be glory, power, honor, both now and
   forever and ever. Amen.
     __________________________________________________________________

   [362] [This way of putting it would imply that there is an intermediate
   place, neither hell nor heaven, which Chrysostom felt; and so he
   corrects himself a little below. This does not appear to be a trick of
   the orator.--G.A.]

   [363] [The Athenians, for example, bestowed a golden crown upon
   Demosthenes, and his celebrated oration "On the Crown" was occasioned
   by this custom to which Chrysostom refers.]

   [364] ["Not be' (este), but become' (ginesthe), in keeping with the
   artheto aph' humon, let it be put away' from you."--Meyer.--G.A.]

   [365] [Compare Odyssey, Bk. xiv. 33-36, where Ulysses thus quiets the
   dogs of Eumæus:-- "Soon as Ulysses near the enclosure drew, With open
   mouths the furious mastiffs flew; Down sat the sage, and, cautious to
   withstand, Let fall the offensive truncheon from his hand." Pope's
   translation.--G.A.]

   [366] [Prov. xii. 28, according to Septuagint, which has hodoi de
   mnesikakon eis thanaton. The Rev. Ver., following the Hebrew, has, "And
   in the pathway thereof (righteousness) there is no death."--G.A.]
     __________________________________________________________________

   Homily XVII.

   Ephesians iv. 32 and v. 1, 2

   "And be ye kind one to another, tender hearted, forgiving each other,
   even as God also in Christ forgave you. Be ye therefore imitators of
   God, as beloved children; and walk in love, even as Christ also loved
   you, and gave Himself up for us, an offering and a sacrifice to God for
   an odor of a sweet smell."

   The events which are past have greater force than those which are yet
   to come, and appear to be both more wonderful and more convincing. And
   hence accordingly Paul founds his exhortation upon the things which
   have already been done for us, inasmuch as they, on Christ's account,
   have a greater force. For to say, "Forgive, and ye shall be forgiven"
   (Matt. vi. 14.), and "if ye forgive not, ye shall in nowise be
   forgiven" (Matt. vi. 15.),--this addressed to men of understanding, and
   men who believe in the things to come, is of great weight; but Paul
   appeals to the conscience not by these arguments only, but also by
   things already done for us. In the former way we may escape punishment,
   whereas in this latter we may have our share of some positive good.
   Thou imitatest Christ. This alone is enough to recommend virtue, that
   it is "to imitate God." This is a higher principle than the other, "for
   He maketh His sun to rise on the evil and the good, and sendeth rain on
   the just and the unjust." (Matt. v. 45.) Because he does not merely say
   that we are "imitating God," but that we do so in those things wherein
   we receive ourselves such benefits. He would have us cherish the tender
   heart of fathers towards each other. For by heart, here, is meant
   lovingkindness and compassion. For inasmuch as it cannot be that, being
   men, we shall avoid either giving pain or suffering it, he does the
   next thing, he devises a remedy,--that we should forgive one another.
   And yet there is no comparison. For if thou indeed shouldest at this
   moment forgive any one, he will forgive thee again in return; whereas
   to God thou hast neither given nor forgiven anything. And thou indeed
   art forgiving a fellow-servant; whereas God is forgiving a servant, and
   an enemy, and one that hates Him.

   "Even as God," saith he, "also in Christ forgave you."

   And this, moreover, contains a high allusion. Not simply, he would say,
   hath He forgiven us, and at no risk or cost, but at the sacrifice of
   His Son; for that He might forgive thee, He sacrificed the Son; whereas
   thou, oftentimes, even when thou seest pardon to be both without risk
   and without cost, yet dost not grant it.

   "Be ye therefore imitators of God as beloved children; and walk in
   love, even as Christ also loved you, and gave Himself up for us an
   offering and sacrifice to God for an odor of a sweet smell."

   That thou mayest not then think it an act of necessity, hear how He
   saith, that "He gave Himself up." As thy Master loved thee, love thou
   thy friend. Nay, but neither wilt thou be able so to love; yet still do
   so as far as thou art able. Oh, what can be more blessed than a sound
   like this! Tell me of royalty or whatever else thou wilt, there is no
   comparison. Forgive another, and thou art "imitating God," thou art
   made like unto God. It is more our duty to forgive trespasses than
   debts of money; for if thou forgive debts, thou hast not "imitated
   God"; whereas if thou shalt forgive trespasses, thou art "imitating
   God." And yet how shalt thou be able to say, "I am poor, and am not
   able to forgive it," that is, a debt, when thou forgivest not that
   which thou art able to forgive, that is, a trespass? And surely thou
   dost not deem that in this case there is any loss. Yea, is it not
   rather wealth, is it not abundance, is it not a plentiful store?

   And behold yet another and a nobler incitement: [367] --"as beloved
   children," saith he. Ye have yet another cogent reason to imitate Him,
   not only in that ye have received such good at His hands, but also in
   that ye are called His children. And since not all children imitate
   their fathers, but those which are beloved, therefore he saith, "as
   beloved children."

   Ver. 2. "Walk in love." [368]

   Behold, here, the groundwork of all! So then where this is, there is no
   "wrath, no anger, no clamor, no railing," but all are done away.
   Accordingly he puts the chief point last. Whence wast thou made a
   child? Because thou wast forgiven. On the same ground on which thou
   hast had so vast a privilege vouch-safed thee, on that selfsame ground
   forgive thy neighbor. Tell me, I say, if thou wert in prison, and hadst
   ten thousand misdeeds to answer for, and some one were to bring thee
   into the palace; or rather to pass over this argument, suppose thou
   wert in a fever and in the agonies of death, and some one were to
   benefit thee by some medicine, wouldest thou not value him more than
   all, yea and the very name of the medicine? For if we thus regard
   occasions and places by which we are benefited, even as our own souls,
   much more shall we the things themselves. Be a lover then of love; for
   by this art thou saved, by this hast thou been made a son. And if thou
   shalt have it in thy power to save another, wilt thou not use the same
   remedy, and give the advice to all, "Forgive, that ye may be forgiven"?
   Thus to incite one another, were the part of grateful, of generous, and
   noble spirits.

   "Even as Christ also," he adds, "loved you."

   Thou art only sparing friends, He enemies. So then far greater is that
   boon which cometh from our Master. For how in our case is the "even as"
   preserved. Surely it is clear that it will be, by our doing good to our
   enemies.

   "And gave Himself up for us an offering and a sacrifice to God for an
   odor of a sweet smell."

   Seest thou that to suffer for one's enemies is "a sweet-smelling
   savor," and an "acceptable sacrifice"? And if thou shalt die, then wilt
   thou be indeed a sacrifice. This it is to "imitate God."

   Ver. 3. "But fornication, and all uncleanness or covetousness, let it
   not even be named among you, as becometh saints."

   He has spoken of the bitter passion, of wrath; he now comes to the
   lesser evil: for that lust is the lesser evil, hear how Moses also in
   the law says, first, "Thou shalt do no murder" (Ex. xx. 13.), which is
   the work of wrath, and then, "Thou shalt not commit adultery" (Ex. xx.
   14.), which is of lust. For as "bitterness," and "clamor," and "all
   malice," and "railing," and the like, are the works of the passionate
   man, so likewise are "fornication, uncleanness, covetousness," those of
   the lustful; since avarice and sensuality spring from the same passion.
   [369] But just as in the former case he took away "clamor" as being the
   vehicle of "anger," so now does he "filthy talking" and "jesting" as
   being the vehicle of lust; for he proceeds,

   Ver. 4. "Nor filthiness, nor foolish talking, or jesting, which are not
   befitting; but rather giving of thanks."

   Have no witticisms, no obscenities, either in word or in deed, and thou
   wilt quench the flame--"let them not even be named," saith he, "among
   you," that is, let them not anywhere even make their appearance. This
   he says also in writing to the Corinthians. "It is actually reported
   that there is fornication among you" (1 Cor. v. 1.); as much as to say,
   Be ye all pure. For words are the way to acts. Then, that he may not
   appear a forbidding kind of person and austere, and a destroyer of
   playfulness, he goes on to add the reason, by saying, "which are not
   befitting," which have nothing to do with us--"but rather giving of
   thanks." What good is there in uttering a witticism? thou only raisest
   a laugh. Tell me, will the shoemaker ever busy himself about anything
   which does not belong to or befit his trade? or will he purchase any
   tool of that kind? No, never. Because the things we do not need, are
   nothing to us.

   Moral. Let there not be one idle word; for from idle words we fall also
   into foul words. The present is no season of loose merriment, but of
   mourning, of tribulation, and lamentation: and dost thou play the
   jester? What wrestler on entering the ring neglects the struggle with
   his adversary, and utters witticisms? The devil stands hard at hand,
   "he is going about roaring" (1 Pet. v. 8.) to catch thee, he is moving
   everything, and turning everything against thy life, and is scheming to
   force thee from thy retreat, he is grinding his teeth and bellowing, he
   is breathing fire against thy salvation; and dost thou sit uttering
   witticisms, and "talking folly," and uttering things "which are not
   befitting." Full nobly then wilt thou be able to overcome him! We are
   in sport, beloved. Wouldest thou know the life of the saints? Listen to
   what Paul saith. "By the space of three years I ceased not to admonish
   every one night and day with tears." (Acts xx. 31.) And if so great was
   the zeal he exerted in behalf of them of Miletus and Ephesus, not
   making pleasant speeches, but introducing his admonition with tears,
   what should one say of the rest? But hearken again to what he says to
   the Corinthians. "Out of much affliction and anguish of heart I wrote
   unto you with many tears." (2 Cor. ii. 4.) And again, "Who is weak, and
   I am not weak?" "Who is made to stumble, and I burn not?" (2 Cor. xi.
   29.) And hearken again to what he says elsewhere, desiring every day,
   as one might say, to depart out of the world. "For indeed we that are
   in this tabernacle do groan" (2 Cor. v. 4.); and dost thou laugh and
   play? It is war-time, and art thou handling the dancers' instruments?
   Look at the countenances of men in battle, their dark and contracted
   mien, their brow terrible and full of awe. Mark the stern eye, the
   heart eager and beating and throbbing, their spirit collected, and
   trembling and intensely anxious. All is good order, all is good
   discipline, all is silence in the camps of those who are arrayed
   against each other. They speak not, I do not say, an impertinent word,
   but they utter not a single sound. Now if they who have visible
   enemies, and who are in nowise injured by words, yet observe so great
   silence, dost thou who hast thy warfare, and the chief of thy warfare
   in words, dost thou leave this part naked and exposed? Or art thou
   ignorant that it is here that we are most beset with snares? Art thou
   amusing and enjoying thyself, and uttering witticisms and raising a
   laugh, and regarding the matter as a mere nothing? How many perjuries,
   how many injuries, how many filthy speeches have arisen from
   witticisms! "But no," ye will say, "pleasantries are not like this."
   Yet hear how he excludes all kinds of jesting. It is a time now of war
   and fighting, of watch and guard, of arming and arraying ourselves. The
   time of laughter can have no place here; for that is of the world. Hear
   what Christ saith: "The world shall rejoice, but ye shall be
   sorrowful." (John xvi. 20.) Christ was crucified for thy ills, and dost
   thou laugh? He was buffeted, and endured so great sufferings because of
   thy calamity, and the tempest that had overtaken thee; and dost thou
   play the reveler? And how wilt thou not then rather provoke Him?

   But since the matter appears to some to be one of indifference, which
   moreover is difficult to be guarded against, let us discuss this point
   a little, to show you how vast an evil it is. For indeed this is a work
   of the devil, to make us disregard things indifferent. First of all
   then, even if it were indifferent, not even in that case were it right
   to disregard it, when one knows that the greatest evils are both
   produced and increased by it, and that it oftentimes terminates in
   fornication. However, that it is not even indifferent is evident from
   hence. Let us see then whence it is produced. Or rather, let us see
   what sort of a person a saint ought to be:--gentle, meek, sorrowful,
   mournful, contrite. The man then who deals in jests is no saint. Nay,
   were he even a Greek, such an one would be scorned. These are things
   allowed to those only who are on the stage. Where filthiness is, there
   also is jesting; where unseasonable laughter is, there also is jesting.
   Hearken to what the Prophet saith, "Serve the Lord in fear, and rejoice
   with trembling." (Ps. ii. 11.) Jesting renders the soul soft and
   indolent. It excites the soul unduly, and often it teems with acts of
   violence, and creates wars. But what more? In fine, hast thou not come
   to be among men? then "put away childish things." (1 Cor. xiii. 11.)
   Why, thou wilt not allow thine own servant in the market place to speak
   an impertinent word: and dost thou then, who sayest thou art a servant
   of God, go uttering thy witticisms in the public square? It is well if
   the soul that is "sober" be not stolen away; but one that is relaxed
   and dissolute, who cannot carry off? It will be its own murderer, and
   will stand in no need of the crafts or assaults of the devil.

   But, moreover, in order to understand this, look too at the very name.
   [370] It means the versatile man, the man of all complexions, the
   unstable, the pliable, the man that can be anything and everything. But
   far is this from those who are servants to the Rock. Such a character
   quickly turns and changes; for he must needs mimic both gesture and
   speech, and laugh and gait, and everything, aye, and such an one is
   obliged to invent jokes: for he needs this also. But far be this from a
   Christian, to play the buffoon. Farther, the man who plays the jester
   must of necessity incur the signal hatred of the objects of his random
   ridicule, whether they be present, or being absent hear of it.

   If the thing is creditable, why is it left to mountebanks? What, dost
   thou make thyself a mountebank, and yet art not ashamed? Why is it ye
   permit not your gentlewomen to do so? Is it not that ye set it down as
   a mark of an immodest, and not of a discreet character? Great are the
   evils that dwell in a soul given to jesting; great is the ruin and
   desolation. Its consistency is broken, the building is decayed, fear is
   banished, reverence is gone. A tongue thou hast, not that thou mayest
   ridicule another man, but that thou mayest give thanks unto God. Look
   at your merriment-makers, [371] as they are called, those buffoons.
   These are your jesters. Banish from your souls, I entreat you, this
   graceless accomplishment. It is the business of parasites, of
   mountebanks, of dancers, of harlots; far be it from a generous, far be
   it from a highborn soul, aye, far too even from slaves. If there be any
   one who has lost respect, if there be any vile person, that man is also
   a jester. To many indeed the thing appears to be even a virtue, and
   this truly calls for our sorrow. Just as lust by little and little
   drives headlong into fornication, so also does a turn for jesting. It
   seems to have a grace about it, yet there is nothing more graceless
   than this. For hear the Scripture which says, "Before the thunder goeth
   lightning, and before a shamefaced man shall go favor." [372] Now there
   is nothing more shameless than the jester; so that his mouth is not
   full of favor, but of pain. Let us banish this custom from our tables.
   Yet are there some who teach it even to the poor! O monstrous! they
   make men in affliction play the jester. Why, where shall not this pest
   be found next? Already has it been brought into the Church itself.
   Already has it laid hold of the very Scriptures. Need I say anything to
   prove the enormity of the evil? I am ashamed indeed, but still
   nevertheless I will speak; for I am desirous to show to what a length
   the mischief has advanced, that I may not appear to be trifling, or to
   be discoursing to you on some trifling subject; that even thus I may be
   enabled to withdraw you from this delusion. And let no one think that I
   am fabricating, but I will tell you what I have really heard. A certain
   person happened to be in company with one of those who pride themselves
   highly on their knowledge (now I know I shall excite a smile, but still
   I will say it notwithstanding); and when the platter was set before
   him, he said, "Take and eat, children, lest your belly be angry!" [373]
   And again, others say, "Woe unto thee, Mammon, and to him that hath
   thee not;" [374] and many like enormities has jesting introduced; as
   when they say, "Now is there no nativity." [375] And this I say to show
   the enormity of this base temper; for these are the expressions of a
   soul destitute of all reverence. And are not these things enough to
   call down thunderbolts? And one might find many other such things which
   have been said by these men.

   Wherefore, I entreat you, let us banish the custom universally, and
   speak those things which become us. Let not holy mouths utter the words
   of dishonorable and base men. "For what fellowship have righteousness
   and iniquity, or what communion hath light with darkness?" (2 Cor. vi.
   14.) Happy will it be for us, if, having kept ourselves aloof from all
   such foul things, we be thus able to attain to the promised blessings;
   far indeed from dragging such a train after us, and sullying the purity
   of our minds by so many. For the man who will play the jester will soon
   go on to be a railer, and the railer will go on to heap ten thousand
   other mischiefs on himself. When then we shall have disciplined these
   two faculties of the soul, anger and desire (vid. Plat. Phædr. cc. 25,
   34), and have put them like well-broken horses under the yoke of
   reason, then let us set over them the mind as charioteer, that we may
   "gain the prize of our high calling" (Philip. iii. 14.); which God
   grant that we may all attain, through Jesus Christ our Lord, with Whom,
   together with the Holy Ghost, be unto the Father, glory, might, and
   honor, now, and ever, and throughout all ages. Amen.
     __________________________________________________________________

   [367] ["Now to be God's beloved child, and not to become like the
   loving Father,--how contradictory were this!"--Meyer.--G.A.]

   [368] ["And walk in love": "The kai annexes that wherein this imitation
   of God must consist, namely, that love' is the element in which their
   life-work was to take place, love such as Christ also has displayed
   towards us."--Meyer.--G.A.]

   [369] ["Sensuality" and "covetousness" are the two cardinal vices of
   the heathen which are to be avoided by Christians."--Meyer on iv.
   19.--G.A.]

   [370] ["eutrapelia, from eutrapelos, which is derived from eu and
   trepesthai, that which easily turns,' and in this way adapts itself to
   the moods and conditions of those with whom at the moment it may
   deal."--Trench, Synonyms of N.T. 1 series, p. 167.--G.A.]

   [371] [gelotopoious, literally, "laugh-makers."--G.A.]

   [372] [pro brontes kataspeudei astrape, kai pro aischunterou
   proeleusetai charis.--Ecclus. xxxii. 10.--G.A.]

   [373] Draxasthe, paidia, me pote orgisthe koilia.

   [374] ouai soi, mamona, kai to me echonti se.

   [375] Arti ouk esti genesis. vid. Suicer, Thesaurus, voc. genesis, n.
   3.
     __________________________________________________________________

   Homily XVIII.

   Ephesians v. 5, 6

   "For this ye know of a surety, that no fornicator, nor unclean person,
   nor covetous man, which is an idolater, hath any inheritance in the
   kingdom of Christ and God. Let no man deceive you with empty words: for
   because of these things cometh the wrath of God upon the sons of
   disobedience."

   There were, it is likely, in the time of our forefathers also, some who
   "weakened the hands of the people" (Jer. xxxviii. 4.), and brought into
   practice that which is mentioned by Ezekiel,--or rather who did the
   works of the false prophets, who "profaned God among His people for
   handfuls of barley" (Ezek. xiii. 19.); a thing, by the way, done
   methinks by some even at this day. When, for example, we say that he
   who calleth his brother a fool shall depart into hell-fire, others say,
   "What? Is he that calls his brother a fool to depart into hell-fire?
   Impossible," say they. And again, when we say that "the covetous man is
   an idolater," in this too again they make abatements, and say the
   expression is hyperbolical. And in this manner they underrate and
   explain away all the commandments. It was in allusion then to these
   that the blessed Paul, at this time when he wrote to the Ephesians,
   spoke thus, "For this ye know, [376] that no fornicator, nor unclean
   person, nor covetous man, which is an idolater, hath any inheritance in
   the kingdom of Christ and God"; adding, "let no man [377] deceive you
   with empty words." Now "empty words" are those which for a while are
   gratifying, but are in nowise borne out in facts; because the whole
   case is a deception.

   "Because of these things cometh the wrath of God upon the sons of
   disobedience."

   Because of "fornication," he means, because of "covetousness," because
   of "uncleanness," or both because of these things, and because of the
   "deceit," [378] inasmuch as there are deceivers. "Sons of
   disobedience"; he thus calls those who are utterly disobedient, those
   who disobey Him.

   Ver. 7, 8. "Be not ye, therefore, partakers with them. For ye were
   [379] once darkness, but are now light in the Lord."

   Observe how wisely he urges them forward; first, from the thought of
   Christ, that ye love one another, and do injury to no man; then, on the
   other hand, from the thought of punishment and hell-fire. "For ye were
   once darkness," says he, "but are now light in the Lord." Which is what
   he says also in the Epistle to the Romans; "What fruit then had ye at
   that time in the things whereof ye are now ashamed?" (Rom. vi. 21.),
   and reminds them of their former wickedness. That is to say, thinking
   what ye once were, and what ye are now become, do not run back into
   your former wickedness, nor do "despite to the grace" (Heb. x. 29.) of
   God.

   "Ye were once darkness, but are now light in the Lord!"

   Not, he says, by your own virtue, but through the grace of God has this
   accrued to you. That is to say, ye also were sometime worthy of the
   same punishments, but now are so no more. "Walk" therefore "as children
   of light." What is meant however by "children of light," he adds
   afterwards.

   Ver. 9, 10. "For the fruit [380] of the light is in all goodness and
   righteousness and truth, proving what is well-pleasing unto the Lord."

   "In all goodness," [381] he says: this is opposed to the angry, and the
   bitter: "and righteousness"; this to the covetous: "and truth"; this to
   false pleasure: not those former things, he says, which I was
   mentioning, but their opposites. "In all"; that is, the fruit of the
   Spirit ought to be evinced in everything. "Proving what is
   well-pleasing unto the Lord"; so that those things are tokens of a
   childish and imperfect mind.

   Ver. 11, 12, 13. "And have no fellowship with the unfruitful works of
   darkness, but rather even reprove them. For the things which are done
   by them in secret it is a shame even to speak of. But all things when
   they are reproved, are made manifest by the light."

   He had said, "ye are light." Now the light reproves by exposing the
   things which take place in the darkness. So that if ye, says he, are
   virtuous, and conspicuous, the wicked will be unable to lie hidden. For
   just as when a candle is set, all are brought to light, and the thief
   cannot enter; so if your light shine, the wicked being discovered shall
   be caught. So then it is our duty to expose them. How then does our
   Lord say, "Judge not, that ye be not judged"? (Matt. vii. 1, 3.) Paul
   did not say "judge," he said "reprove," that is, correct. And the
   words, "Judge not, that ye be not judged," He spoke with reference to
   very small errors. Indeed, He added, "Why beholdest thou the mote that
   is in thy brother's eye, but considerest not the beam that is in thine
   own eye?" But what Paul is saying is of this sort. As a wound, so long
   as it is imbedded and concealed outwardly, and runs beneath the
   surface, receives no attention, so also sin, as long as it is
   concealed, being as it were in darkness, is daringly committed in full
   security; but as soon as "it is made manifest," becomes "light"; not
   indeed the sin itself, (for how could that be?) but the sinner. For
   when he has been brought out to light, when he has been admonished,
   when he has repented, when he has obtained pardon, hast thou not
   cleared away all his darkness? Hast thou not then healed his wound?
   Hast thou not called his unfruitfulness into fruit? Either this is his
   meaning, [382] or else what I said above, that your life "being
   manifest, is light." For no one hides an irreproachable life; whereas
   things which are hidden, are hidden by darkness covering them.

   Ver. 14. "Wherefore he saith, Awake thou that sleepest, and arise from
   the dead, and Christ shall shine upon thee."

   By the "sleeper" and the "dead," he means the man that is in sin; for
   he both exhales noisome odors like the dead, and is inactive like one
   that is asleep, and like him he sees nothing, but is dreaming, and
   forming fancies and illusions. Some indeed read, [383] "And thou shalt
   touch Christ"; but others, "And Christ shall shine upon thee"; and it
   is rather this latter. Depart from sin, and thou shalt be able to
   behold Christ. "For every one that doeth ill, hateth the light, and
   cometh not to the light." (John iii. 20.) He therefore that doeth it
   not, cometh to the light.

   Now he is not saying this with reference to the unbelievers only, for
   many of the faithful, no less than unbelievers, hold fast by
   wickedness; nay, some far more. Therefore to these also it is necessary
   to exclaim, "Awake, [384] thou that sleepest, and arise from the dead,
   and Christ shall shine upon thee." To these it is fitting to say this
   also, "God is not the God of the dead, but of the living." (Matt. xxii.
   32.) If then he is not the God of the dead, let us live.

   Now there are some who say that the words, "the covetous man is an
   idolater," are hyperbolical. However, the statement is not
   hyperbolical, it is true. How, and in what way? Because the covetous
   man apostatizes from God, just as the idolater does. And lest you
   should imagine this is a bare assertion, there is a declaration of
   Christ which saith, "Ye cannot serve God and Mammon." (Matt. vi. 24.)
   If then it is not possible to serve God and Mammon, they who serve
   Mammon have thrown themselves out of the service of God; and they who
   have denied His sovereignty, and serve lifeless gold, it is plain
   enough that they are idolaters. "But I never made an idol," a man will
   say, "nor set up an altar, nor sacrificed sheep, nor poured libations
   of wine; no, I came into the church, and lifted up my hands to the
   Only-begotten Son of God; I partake of the mysteries, I communicate in
   prayer, and in everything else which is a Christian's duty. How then,"
   he will say, "am I a worshiper of idols?" Yes, and this is the very
   thing which is the most astonishing of all, that when thou hast had
   experience, and hast "tasted" the lovingkindness of God, and "hast seen
   that the Lord is gracious" (Ps. xxxiv. 8.), thou shouldest abandon Him
   who is gracious, and take to thyself a cruel tyrant, and shouldest
   pretend to be serving Him, whilst in reality thou hast submitted
   thyself to the hard and galling yoke of covetousness. Thou hast not yet
   told me of thy own duty done, but only of thy Master's gifts. For tell
   me, I beseech thee, whence do we judge of a soldier? Is it when he is
   on duty guarding the king, and is fed by him, and called the king's
   own, or is it when he is minding his own affairs and interests? To
   pretend to be with him, and to be attentive to his interests, whilst he
   is advancing the cause of the enemy, we declare to be worse than if he
   breaks away from the king's service, and joins the enemy. Now then thou
   art doing despite to God, just as an idolater does, not with thine own
   mouth singly, but with the ten thousands of those whom thou hast
   wronged. Yet you will say, "an idolater he is not." But surely,
   whenever they say, "Oh! that Christian, that covetous fellow," then not
   only is he himself committing outrage by his own act, but he frequently
   forces those also whom he has wronged to use these words; and if they
   use them not, this is to be set to the account of their reverence.

   Do we not see that such is the fact? What else is an idolater? Or does
   not he too worship passions, oftentimes not mastering his passions? I
   mean, for example, when we say that the pagan idolater worships idols,
   he will say, "No, but it is Venus, or it is Mars." And if we say, Who
   is this Venus? the more modest amongst them will say, It is pleasure.
   Or what is this Mars? It is wrath. And in the same way dost thou
   worship Mammon. If we say, Who is this Mammon? It is covetousness, and
   this thou art worshiping. "I worship it not," thou wilt say. Why not?
   Because thou dost not bow thyself down? Nay, but as it is, thou art far
   more a worshiper in thy deeds and practices; for this is the higher
   kind of worship. And that you may understand this, look in the case of
   God; who more truly worship Him, they who merely stand up at the
   prayers, or they who do His will? Clearly enough, these latter. The
   same also is it with the worshipers of Mammon; they who do his will,
   they truly are his worshipers. However, they who worship the passions
   are oftentimes free from the passions. One may see a worshiper of Mars
   oftentimes governing his wrath. But this is not true of thee; thou
   makest thyself a slave to thy passion.

   Yes, but thou slayest no sheep? No, thou slayest men, reasonable souls,
   some by famine, others by blasphemies. Nothing can be more frenzied
   than a sacrifice like this. Who ever beheld souls sacrificed? How
   accursed is the altar of covetousness! When thou passest by this idol's
   altar here, thou shalt see it reeking with the blood of bullocks and
   goats; but when thou shalt pass by the altar of covetousness, thou
   shalt see it breathing the shocking odor of human blood. Stand here
   before it in this world, and thou shalt see, not the wings of birds
   burning, no vapor, no smoke exhaled, but the bodies of men perishing.
   For some throw themselves among precipices, others tie the halter,
   others thrust the dagger through their throat. Hast thou seen the cruel
   and inhuman sacrifices? Wouldest thou see yet more shocking ones than
   these? Then I will show thee no longer the bodies of men, but the souls
   of men slaughtered in the other world. Yes, for it is possible for a
   soul to be slain with the slaughter peculiar to the soul; for as there
   is a death of the body, [385] so is there also of the soul. "The soul
   that sinneth," saith the Prophet, "it shall die." (Ezek. xviii. 4.) The
   death of the soul, however, is not like the death of the body; it is
   far more shocking. For this bodily death, separating the soul and the
   body the one from the other, releases the one from many anxieties and
   toils, and transmits the other into a manifest abode: then when the
   body has been in time dissolved and crumbled away, it is again gathered
   together in incorruption, and receives back its own proper soul. Such
   we see is this bodily death. But that of the soul is awful and
   terrific. For this death, when dissolution takes place, does not let it
   pass, as the body does, but binds it down again to an imperishable
   body, and consigns it to the unquenchable fire. This then is the death
   of the soul. And as therefore there is a death of the soul, so is there
   also a slaughter of the soul. What is the slaughter of the body? It is
   the being turned into a corpse, the being stripped of the energy
   derived from the soul. What is the slaughter of the soul? It is its
   being made a corpse also. And how is the soul made a corpse? Because as
   the body then becomes a corpse when the soul leaves it destitute of its
   own vital energy, so also does the soul then become a corpse, when the
   Holy Spirit leaves it destitute of His spiritual energy.

   Such for the most part are the slaughters made at the altar of
   covetousness. They are not satisfied, they do not stop at men's blood;
   no, the altar of covetousness is not glutted, unless it sacrifice the
   very soul itself also, unless it receive the souls of both, the
   sacrificer and the sacrificed. For he who sacrifices must first be
   sacrificed, and then he sacrifices; and the dead sacrifices him who is
   yet living. For when he utters blasphemies, when he reviles, when he is
   irritated, are not these so many incurable wounds of the soul?

   Thou hast seen that the expression is no hyperbole. Wouldest thou hear
   again another argument, to teach you how covetousness is idolatry, and
   more shocking than idolatry? Idolaters worship the creatures of God
   ("for they worshiped," it is said, "and served the creature rather than
   the Creator") (Rom. i. 25.); but thou art worshiping a creature of
   thine own. For God made not covetousness but thine own insatiable
   appetite invented it. [386] And look at the madness and folly. They
   that worship idols, honor also the idols they worship; and if any one
   speak of them with disrespect or ridicule, they stand up in their
   defense; whereas thou, as if in a sort of intoxication, art worshiping
   an object, which is so far from being free from accusation, that it is
   even full of impiety. So that thou, even more than they, excellest in
   wickedness. Thou canst never have it to say as an excuse, that it is no
   evil. If even they are in the highest degree without excuse, yet art
   thou in a far higher, who art forever censuring covetousness, and
   reviling those who devote themselves to it, and who yet doth serve and
   obey it.

   We will examine, if you please, whence idolatry took its rise. A
   certain wise man (Wisd. xiv. 16.) tells us, that a certain rich man
   afflicted with untimely mourning for his son, and having no consolation
   for his sorrow, consoled his passion in this way: having made a
   lifeless image of the dead, and constantly gazing at it, he seemed
   through the image to have his departed one still; whilst certain
   flatterers, "whose God was their belly" (Philip. iii. 19.), treating
   the image with reverence in order to do him honor, carried on the
   custom into idolatry. [387] So then it took its rise from weakness of
   soul, from a senseless custom, from extravagance. But not so
   covetousness: from weakness of soul indeed it is, only that it is from
   a worse weakness. It is not that any one has lost a son, nor that he is
   seeking for consolation in sorrow, nor that he is drawn on by
   flatterers. But how is it? I will tell you. Cain in covetousness
   overreached [388] God; what ought to have been given to Him, he kept to
   himself; what he should have kept himself, this he offered to Him; and
   thus the evil began even from God. For if we are God's, much more are
   the first-fruits of our possessions. Again, men's violent passion for
   women arose from covetousness. [389] "They saw the daughters of men"
   (Gen. vi. 2.), and they rushed headlong into lust. And from hence again
   it went on to money; for the wish to have more than one's neighbor of
   this world's goods, arises from no other source, than from "love waxing
   cold." The wish to have more than one's share arises from no other
   source than recklessness, misanthropy, and arrogance toward others.
   Look at the earth, how wide is its extent? How far greater than we can
   use the expanse of the sky and the heaven? It is that He might put an
   end to thy covetousness, that God hath thus widely extended the bounds
   of the creation. And art thou then still grasping and even thus? And
   dost thou hear that covetousness is idolatry, and not shudder even at
   this? Dost thou wish to inherit the earth? Then hast thou no
   inheritance in heaven. Art thou eager to leave an inheritance to
   others, that thou mayest rob thyself of it? Tell me, if any one were to
   offer thee power to possess all things, wouldest thou be unwilling? It
   is in thy power now, if thou wilt. Some, however, say, that they are
   grieved when they transmit the inheritance to others, and would fain
   have consumed it themselves, rather than see others become its masters.
   Nor do I acquit thee of this weakness; for this too is characteristic
   of a weak soul. However, at least let as much as this be done. In thy
   will leave Christ thine heir. It were thy duty indeed to do so in thy
   lifetime, for this would show a right disposition. Still, at all
   events, be a little generous, though it be but by necessity. For Christ
   indeed charged us to give to the poor with this object, to make us wise
   in our lifetime, to induce us to despise money, to teach us to look
   down upon earthly things. It is no contempt of money, as you think, to
   bestow it upon this man and upon that man when one dies, and is no
   longer master of it. Thou art then no longer giving of thine own, but
   of absolute necessity: thanks to death, not to thee. This is no act of
   affection, it is thy loss. However, let it be done even thus; at least
   then give up thy passion.

   Moral. Consider how many acts of plunder, how many acts of
   covetousness, thou hast committed. Restore all fourfold. Thus plead thy
   cause to God. Some, however, there are who are arrived at such a pitch
   of madness and blindness, as not even then to comprehend their duty;
   but who go on acting in all cases, just as if they were taking pains to
   make the judgment of God yet heavier to themselves. This is the reason
   why our blessed Apostle writes and says, "Walk as children of light."
   Now the covetous man of all others lives in darkness, and spreads great
   darkness over all things around.

   "And have no fellowship," he adds, "with the unfruitful works of
   darkness, but rather even reprove them; for the things which are done
   by them in secret, it is a shame even to speak of; but all things when
   they are reproved are made manifest by the light." Hearken, I entreat
   you, all, as many of you as like not to be hated for nothing, but to be
   loved. "What need is there to be hated?" one says. A man commits a
   robbery, and dost thou not reprove him, but art afraid of his hatred?
   though this, however, is not being hated for nothing. But dost thou
   justly convict him, and yet fear the hatred? Convict thy brother, incur
   enmity for the love's sake which thou owest to Christ, for the love's
   sake which thou owest to thy brother. Arrest him as he is on his road
   to the pit of destruction. For to admit him to our table, to treat him
   with civil speeches, with salutations, and with entertainments, these
   are no signal proofs of friendship. No, those I have mentioned are the
   boons which we must bestow upon our friends, that we may rescue their
   souls from the wrath of God. When we see them lying prostrate in the
   furnace of wickedness, let us raise them up. "But," they say, "it is of
   no use, he is incorrigible." However, do thou thy duty, and then thou
   hast excused thyself to God. Hide not thy talent. It is for this that
   thou hast speech, it is for this thou hast a mouth and a tongue, that
   thou mayest correct thy neighbor. [390] It is dumb and reasonless
   creatures only that have no care for their neighbor, and take no
   account of others. But dost thou while calling God, "Father," and thy
   neighbor, "brother," when thou seest him committing unnumbered
   wickednesses, dost thou prefer his good-will to his welfare? No, do not
   so, I entreat you. There is no evidence of friendship so true as never
   to overlook the sins of our brethren. Didst thou see them at enmity?
   Reconcile them. Didst thou see them guilty of covetousness? Check them.
   Didst thou see them wronged? Stand up in their defense. It is not on
   them, it is on thyself thou art conferring the chief benefit. It is for
   this we are friends, that we may be of use one to another. A man will
   listen in a different spirit to a friend, and to any other chance
   person. A chance person he will regard perhaps with suspicion, and so
   in like manner will he a teacher, but not so a friend.

   "For," he says, "the things which are done by them in secret it is a
   shame even to speak of: but all things when they are reproved are made
   manifest by the light." What is it he means to say here? He means this.
   That some sins in this world are done in secret, and some also openly;
   but in the other it shall not be so. Now there is no one who is not
   conscious to himself of some sin. This is why he says, "But all the
   things when they are reproved are made manifest by the light." What
   then? Is this again, it will be said, meant concerning idolatry? It is
   not; the argument is about our life and our sins. "For everything that
   is made manifest," says he, "is light."

   Wherefore, I entreat you, be ye never backward to reprove, nor
   displeased at being reproved. [391] For as long indeed as anything is
   carried on in the dark, it is carried on with greater security; but
   when it has many to witness what is done, it is brought to light. By
   all means then let us do all we can to chase away the deadness which is
   in our brethren, to scatter the darkness, and to attract to us the "Sun
   of righteousness." For if there be many shining lights, the path of
   virtue will be easy to themselves, and they which are in darkness will
   be more easily detected, while the light is held forth and puts the
   darkness to flight. Whereas if it be the reverse, there is fear lest as
   the thick mist of darkness and of sin overpowers the light, and dispels
   its transparency, those shining lights themselves should be
   extinguished. Let us be then disposed to benefit one another, that one
   and all, we may offer up praise and glory to the God of lovingkindness,
   by the grace and lovingkindness of the only begotten Son with whom to
   the Father, together with the Holy Ghost, be glory, strength, honor now
   and forever and forever. Amen.
     __________________________________________________________________

   [376] ["Iste ginoskontes: This you are aware of from your own
   knowledge,' so that I need not first to instruct you with regard to it,
   that,' etc. This is not Hebraism, since ginoskontes is a different verb
   from iste, but it is like horon kai akouon oida, Xen. Cyr. iv. 1,
   14."--Meyer.--G.A.]

   [377] ["In accordance with the context, this refers to unbelieving
   Gentiles who sought to palliate those Gentile vices, to make them out
   as matter of indifference, and so to entice Christians back to the
   Gentile life."--Meyer.--G.A.]

   [378] [dia tauta refers not "to deceiving with empty words," but to the
   "vices" just mentioned. Comp. parallel passage, Col. iii. 6.--G.A.]

   [379] [ete gar, &c. ete prefixed with significant emphasis, has the
   force of a "ground": For your former state of darkness (with which
   those vices were in keeping) is "past." Comp. Rom. vi. 17.--Meyer and
   Ellicott.--G.A.]

   [380] ["Fruit of the light' (not of the spirit, as Chrysostom's text
   has) denotes figuratively the aggregate of moral effects which
   Christian enlightenment produces."--Meyer.--G.A.]

   [381] ["Chrysostom's interpretation is too specific. The words mean
   good, right, true,' and embrace the whole of Christian
   morality."--Meyer.--G.A.]

   [382] [This difficult passage is thus translated by Ellicott: It is
   true these things are done in secret, but all of them, when reproved,
   are made manifest by the light (thus shed upon them); for everything
   that is made manifest is light (becomes daylight, is of the nature of
   light).--G.A.]

   [383] [epipsauseis (instead of epiphausei) is the reading of D* and E,
   and the Latin versions of these mss. (continges Christum), but it never
   obtained much acceptance, and hardly appears in extant codices. See
   Scrivener's Introd. 632, and Westcott and Hort, Appendix, p.
   125.--G.A.]

   [384] ["The words here quoted are not found exactly in this form in the
   O.T., but certainly occur in substance in Isa. lx. 1. Instead of
   resorting to the explanation of Meyer or De Wette (which are somewhat
   rationalistic), it is better to say that Paul, under the inspiration of
   the Holy Spirit, is expressing in a condensed form the spiritual
   meaning of the passage."--Ellicott. Riddle says: "It is Isa. lx. 1,
   partly paraphrased and partly condensed, and interpreted in the light
   of its fulfillment." "This call of God to the sons of disobedience to
   awake, confirms the necessity of the elenchein, and the promise, Christ
   shall shine upon thee,' confirms the salutary influence of the
   light."--Meyer.--G.A.]

   [385] [As in other places, the text of Field is here incomplete.
   (hosper gar esti psuches thanatos, "Psuche gar he hamartanousa," etc.)
   It omits the clause, hosper gar esti somatos thanatos, which is so
   necessary to the sense and which is attested by excellent manuscript
   authority, and adopted by Savile.--G.A.]

   [386] [This seems strained; for it is not true that they worshiped
   covetousness, a creature of their own, as Chrysostom calls it, but they
   worshiped gold and silver, which are creatures of God.--G.A.]

   [387] [This is a rather doubtful and inadequate account of the
   beginning of idolatry.--G.A.]

   [388] hoKa& 187;n ton theon epleonektesen (Comp. pleonexia).

   [389] [This is what the text seems to mean (palin eis gunaikas apo
   pleonexias he horme gegonen), and he is proposing to explain the origin
   of covetousness (which, by the way, most men need go no further than
   their own heart to find), and not of lust. Moreover, the following
   context makes lust a source of covetousness, which is true, and not
   covetousness the source of lust, which is not true.--G.A.]

   [390] [Compare John Wesley's sermon on the "Duty of Reproving our
   Neighbor," Works, Vol. II., p. 88 (New York ed.), for a thorough and
   fearless discussion of this difficult duty.--G.A.]

   [391] ["Better is open rebuke Than love that is hidden. Faithful are
   the wounds of a friend, But the kisses of an enemy are profuse."--Prov.
   xxvii. 5, 6. "He that rebuketh a man shall afterward find more favor
   Than he that flattereth with the tongue."--Prov. xxviii. 23. Compare
   Chrysostom's I. Homily on Eutropius, Vol. IX., p. 249, this
   series.--G.A.]
     __________________________________________________________________

   Homily XIX.

   Ephesians v. 15, 16, 17

   "Look then carefully how ye walk, not as unwise, but as wise; redeeming
   the time, because the days are evil. Wherefore be ye not foolish, but
   understand what the will of the Lord is."

   He is still cleansing away the root of bitterness, still cutting off
   the very groundwork of anger. [392] For what is he saying? "Look
   carefully how ye walk." "They are sheep in the midst of wolves," and he
   charges them to be also "as doves." For "ye shall be harmless," saith
   he, "as doves." (Matt. x. 16.) Forasmuch then as they were both amongst
   wolves, and were besides commanded not to defend themselves, but to
   suffer evil, they needed this admonition. [393] Not indeed but that the
   former was sufficient to render them stronger; [394] but now that there
   is besides the addition of the two, reflect how exceedingly it is
   heightened. Observe then here also, how carefully he secures them, by
   saying, "Look how ye walk." Whole cities were at war with them; yea,
   this war made its way also into houses. They were divided, father
   against son, and son against father, mother against daughter, and
   daughter against mother. What then? Whence these divisions? They heard
   Christ say, "He that loveth father or mother more than me, is not
   worthy of me." (Matt. x. 37.) Lest therefore they should think that he
   was without reason introducing wars and fightings, (since there was
   likely to be much anger produced, if they on their part were to
   retaliate,) to prevent this, he says, "See carefully how ye walk." That
   is to say, "Except the Gospel message, [395] give no other handle on
   any score whatever, for the hatred which you will incur." Let this be
   the only ground of hatred. Let no one have any other charge to make
   against you; but show all deference and obedience, whenever it does no
   harm to the message, whenever it does not stand in the way of
   godliness. For it is said, "Render to all their dues, tribute to whom
   tribute, custom to whom custom." (Rom. xiii. 7.) For when amongst the
   rest of the world they shall see us forbearing, they will be put to
   shame.

   "Not as unwise, but as wise, [396] redeeming the time."

   It is not from any wish that you should be artful, and versatile, that
   he gives this advice. But what he means is this. The time is not yours.
   At present ye are strangers, and sojourners, and foreigners, and
   aliens; seek not honors, seek not glory, seek not authority, nor
   revenge; bear all things, and in this way, "redeem the time"; [397]
   give up many things, anything they may require. Imagine now, I say, a
   man had a magnificent house, and persons were to make their way in, on
   purpose to murder him, and he were to give a large sum, and thus to
   rescue himself. Then we should say, he has redeemed himself. So also
   hast thou a large house, and a true faith in thy keeping. They will
   come to take all away. Give whatever they may demand, only preserve the
   principal thing, I mean the faith.

   "Because the days," saith he, "are evil."

   What is the evil of the day? The evil of the day ought to belong to the
   day. What is the evil of a body? Disease. And what again the evil of
   the soul? Wickedness. What is the evil of water? Bitterness. And the
   evil of each particular thing, is with reference to that nature of it
   which is affected by the evil. If then there is an evil in the day, it
   ought to belong to the day, to the hours, to the day-light. So also
   Christ saith, "Sufficient unto the day is the evil thereof." (Matt. vi.
   34.) And from this expression we shall understand the other. In what
   sense then does he call "the days evil"? In what sense the "time" evil?
   It is not the essence of the thing, not the things as so created, but
   it is the things transacted in them. In the same way as we are in the
   habit of saying, "I have passed a disagreeable and wretched day." [398]
   And yet how could it be disagreeable, except from the circumstances
   which took place in it? Now the events which take place in it are, good
   things from God, but evil things from bad men. So then of the evils
   which happen in the times, men are the creators, and hence it is that
   the times are said to be evil. And thus we also call the times evil.

   Ver. 17, 18. "Wherefore," [399] he adds, "be ye not foolish, but
   understand what the will of the Lord is; and be not drunk with wine,
   wherein is riot."

   For indeed intemperance in this renders men passionate and violent, and
   hot-headed, and irritable and savage. Wine has been given us for
   cheerfulness, not for drunkenness. Whereas now it appears to be an
   unmanly and contemptible thing for a man not to get drunk. And what
   sort of hope then is there of salvation? What? contemptible, tell me,
   not to get drunk, where to get drunk ought of all things in the world
   to be most contemptible? For it is of all things right for even a
   private individual to keep himself far from drunkenness; but how much
   more so for a soldier, a man who lives amongst swords, and bloodshed,
   and slaughter: much more, I say, for the soldier, when his temper is
   sharpened by other causes also, by power, by authority, by being
   constantly in the midst of stratagems and battles. Wouldest thou know
   where wine is good? Hear what the Scripture saith, "Give strong drink
   unto him that is ready to perish, and wine unto the bitter in soul."
   (Prov. xxxi. 6.) And justly, because it can mitigate asperity and
   gloominess, and drive away clouds from the brow. "Wine maketh glad the
   heart of man" (Ps. civ. 15.), says the Psalmist. How then does wine
   produce drunkenness? For it cannot be that one and the same thing
   should work opposite effects. Drunkenness then surely does not arise
   from wine, but from intemperance. Wine is bestowed upon us for no other
   purpose than for bodily health; but this purpose also is thwarted by
   immoderate use. But hear moreover what our blessed Apostle writes and
   says to Timothy, "Use a little wine for thy stomach's sake, and thine
   often infirmities." [400]

   This is the reason why God has formed our bodies in moderate
   proportions, and so as to be satisfied with a little, from thence at
   once instructing us that He has made us adapted to another life. And
   that life He would fain have bestowed upon us even from the very
   beginning; but since we rendered ourselves unworthy of it, He deferred
   it; and in the time during which He deferred it, not even in that does
   He allow us immoderate indulgence; for a little cup of wine and a
   single loaf is enough to satisfy a man's hunger. And man the lord of
   all the brute creation has He formed so as to require less food in
   proportion than they, and his body small; thereby declaring to us
   nothing else than this, that we are hastening onward to another life.
   "Be not drunk," says he, "with wine, wherein is riot"; for it does not
   save [401] but it destroys; and that, not the body only, but the soul
   also.

   Ver. 18, 19, 20, 21. "But be filled [402] with the Spirit; speaking one
   to another in psalms and hymns and spiritual songs, singing and making
   melody with your heart to the Lord; giving thanks always for all things
   in the name of our Lord Jesus Christ to God even the Father; subjecting
   yourselves one to another in the fear of Christ."

   Dost thou wish, he says, to be cheerful, dost thou wish to employ the
   day? I give thee spiritual drink; for drunkenness even cuts off the
   articulate sound of our tongue; it makes us lisp and stammer, and
   distorts the eyes, and the whole frame together. Learn to sing psalms,
   and thou shalt see the delightfulness of the employment. For they who
   sing psalms are filled with the Holy Spirit, as they who sing satanic
   songs are filled with an unclean spirit.

   What is meant by "with your hearts to the Lord"? It means, with close
   attention and understanding. For they who do not attend closely, merely
   sing, uttering the words, whilst their heart is roaming elsewhere.

   "Always," he says, "giving thanks for all things in the name of our
   Lord Jesus Christ unto God even the Father, subjecting yourselves one
   to another in the fear of Christ."

   That is, "let your requests be made known unto God, with thanksgiving"
   (Philip. iv. 6.); for there is nothing so pleasing to God, as for a man
   to be thankful. But we shall be best able to give thanks unto God, by
   withdrawing our souls from the things before mentioned, and by
   thoroughly cleansing them by the means he has told us.

   "But be filled," says he, "with the Spirit."

   And is then this Spirit within us? Yes, indeed, within us. For when we
   have driven away lying, and bitterness, and fornication, and
   uncleanness, and covetousness, from our souls, when we are become kind,
   tender-hearted, forgiving one another, when there is no jesting, when
   we have rendered ourselves worthy of it, what is there to hinder the
   Holy Spirit from coming and lighting upon us? And not only will He come
   unto us, but He will fill our hearts; and when we have so great a light
   kindled within us, then will the way of virtue be no longer difficult
   to attain, but will be easy and simple.

   "Giving thanks always," [403] he says, "for all things."

   What then? Are we to give thanks for everything that befalls us? Yes;
   be it even disease, be it even penury. For if a certain wise man gave
   this advice in the Old Testament, and said, "Whatsoever is brought upon
   thee take cheerfully, and be patient when thou art changed to a low
   estate" (Ecclus. ii. 4.); much more ought this to be the case in the
   New. Yes, even though thou know not the word, give thanks. For this is
   thanksgiving. But if thou give thanks when thou art in comfort and in
   affluence, in success and in prosperity, there is nothing great,
   nothing wonderful in that. What is required is, for a man to give
   thanks when he is in afflictions, in anguish, in discouragements. Utter
   no word in preference to this, "Lord, I thank thee." And why do I speak
   of the afflictions of this world? It is our duty to give God thanks,
   even for hell [404] itself, for the torments and punishments of the
   next world. For surely it is a thing beneficial to those who attend to
   it, when the dread of hell is laid like a bridle on our hearts. Let us
   therefore give thanks not only for blessings which we see, but also for
   those which we see not, and for those which we receive against our
   will. For many are the blessings He bestows upon us, without our
   desire, without our knowledge. And if ye believe me not, I will at once
   proceed to make the case clear to you. For consider, I pray, do not the
   impious and unbelieving Gentiles ascribe everything to the sun and to
   their idols? But what then? Doth He not bestow blessings even upon
   them? Is it not the work of His providence, that they both have life,
   and health, and children, and the like? And again they that are called
   Marcionites, [405] and the Manichees, do they not even blaspheme Him?
   But what then? Does He not bestow blessings on them every day? Now if
   He bestows blessings on them that know them not, much more does he
   bestow them upon us. For what else is the peculiar work of God if it be
   not this, to do good to all mankind, alike by chastisements and by
   enjoyments? Let us not then give thanks only when we are in prosperity,
   for there is nothing great in this. And this the devil also well knows,
   and therefore he said, "Doth Job fear God for nought? Hast Thou not
   made an hedge about him and about all that he hath on every side? Touch
   all that he hath; no doubt, he will renounce Thee to Thy face!" (Job i.
   10, 11.) However, that cursed one gained no advantage; and God forbid
   he should gain any advantage of us either; but whenever we are either
   in penury, or in sicknesses, or in disasters, then let us increase our
   thanksgiving; thanksgiving, I mean, not in words, nor in tongue, but in
   deeds and works, in mind and in heart. Let us give thanks unto Him with
   all our souls. For He loves us more than our parents; and wide as is
   the difference between evil and goodness, so great is the difference
   between the love of God and that of our fathers. And these are not my
   words, but those of Christ Himself Who loveth us. And hear what He
   Himself saith, "What man is there of you, who, if his son shall ask him
   for a loaf, will give him a stone? If ye then, being evil, know how to
   give good gifts unto your children, how much more shall your Father
   which is in Heaven give good things to them that ask Him?" (Matt. vii.
   9, 11.) And again, bear what He saith also elsewhere: "Can a woman
   forget her sucking child that she should not have compassion on the son
   of her womb? Yea, they may forget, yet will not I forget thee, saith
   the Lord." (Isa. xlix. 15.) For if He loveth us not, wherefore did He
   create us? Had He any necessity? Do we supply to Him any ministry and
   service? Needeth He anything that we can render? Hear what the Prophet
   says; "I have said unto the Lord, Thou art my Lord, I have no good
   beyond Thee." (Ps. xvi. 2.)

   The ungrateful, however, and unfeeling say, that this were worthy of
   God's goodness, that there should be an equality amongst all. Tell me,
   ungrateful mortal, what sort of things are they which thou deniest to
   be of God's goodness, and what equality meanest thou? "Such an one,"
   thou wilt say, "has been a cripple from his childhood; another is mad,
   and is possessed; another has arrived at extreme old age, and has spent
   his whole life in poverty; another in the most painful diseases: are
   these works of Providence? One man is deaf, another dumb, another poor,
   whilst another, impious, yea, utterly impious, and full of ten thousand
   vices, enjoys wealth, and keeps concubines, and parasites, and is owner
   of a splendid mansion, and lives an idle life." [406] And many
   instances of the sort they string together, and weave a long account of
   complaint against the providence of God.

   What then are we to say to them? Now if they were Greeks, and were to
   tell us that the universe is governed by some one or other, we should
   in turn address to them the self-same words, "What then, are things
   without a providence? How then is it that ye reverence gods, and
   worship genii and heroes? For if there is a providence, some one or
   other superintends the whole." But if any, whether Christians or
   Heathen, should be impatient at this, and be wavering, what shall we
   say to them? "Why, could so many good things, tell me, arise of
   themselves? The daily light? The beautiful order and the forethought
   that exist in all things? The mazy dances of the stars? The equable
   course of nights and days? The regular gradation of nature in
   vegetables, and animals, and men? Who, tell me, is it that ordereth
   these? If there were no superintending Being, but all things combined
   together of themselves, who then was it that made this vault revolve,
   so beautiful, so vast, I mean the sky, and set it upon the earth, nay
   more, upon the waters? Who is it that gives the fruitful seasons? Who
   implanted so great power in seeds and vegetables? For that which is
   accidental is necessarily disorderly; whereas that which is orderly
   implies design. For which, tell me, of the things around us that are
   accidental, is not full of great disorder, and of great tumult and
   confusion? Nor do I speak of things accidental only, but of those also
   which imply some agent, but an unskillful agent. For example, let there
   be timber and stone, and let there be lime withal; and let a man
   unskilled in building take them, and begin building, and set hard to
   work; will he not spoil and destroy everything? Again, take a vessel
   without a pilot, containing everything which a vessel ought to contain,
   without a shipwright; I do not say that it is unequipped and
   unfinished, but though well equipped, it will not be able to sail. And
   could the vast extent of earth standing on the waters, tell me, ever
   stand so firmly, and so long a time, without some power to hold it
   together? [407] And can these views have any reason? Is it not the
   extreme of absurdity to conceive such a notion? And if the earth
   supports the heaven, behold another burden still; but if the heaven
   also is borne upon the waters, there arises again another question. Or
   rather not another question, for it is the work of providence. For
   things which are borne upon the water ought not to be made convex, but
   concave. Wherefore? Because the whole body of anything which is concave
   is immersed in the waters, as is the case with a ship; whereas of the
   convex the body is entirely above, and only the rim rests upon the
   surface; so that it requires a resisting body, hard, and able to
   sustain it, in order to bear the burden imposed. But does the
   atmosphere then support the heaven? Why, that is far softer, and more
   yielding even than water, and cannot sustain anything, no, not the very
   lightest things, much less so vast a bulk. In fine, if we chose to
   follow out the argument of providence, both generally and in detail,
   time itself would fail us. For I will now ask him who would start those
   questions above mentioned, are these things the result of providence,
   or of the want of providence? And if he shall say, that they are not
   from providence, then again I will ask, how then did they arise? But
   no, he will never be able to give any account at all. And dost thou not
   know that?

   Much more then is it thy duty not to question, not to be over curious,
   in those things which concern man. And why not? Because man is nobler
   than all these, and these were made for his sake, not he for their
   sake. If then thou knowest not so much as the skill and contrivance
   that are visible in His providence, how shalt thou be able to know the
   reasons, where he himself is the subject? Tell me, I pray, why did God
   form him so small, so far below the height of heaven, as that he should
   even doubt of the things which appear above him? Why are the northern
   and southern climes uninhabitable? Tell me, I say, why is the night
   made longer in winter and shorter in summer? Why are the degrees of
   cold and heat such as they are? Why is the body mortal? And ten
   thousand questions besides I will ask thee, and if thou wilt, will
   never cease asking. And in one and all thou wilt surely be at a loss to
   answer. And thus is this of all things most providential, that the
   reasons of things are kept secret from us. For surely, one would have
   imagined man to be the cause of all things, were there not this to
   humble our understanding.

   "But such an one," you will say, "is poor, and poverty is an evil. And
   what is it to be sick, and what is it to be crippled?" Oh, man, they
   are nothing. [408] One thing alone is evil, that is to sin; this is the
   only thing we ought to search to the bottom. And yet we omit to search
   into the causes of what are really evils, and busy ourselves about
   other things. Why is it that not one of us ever examines why he has
   sinned? To sin,--is it then in my power, or is it not in my power? And
   why need I go round about me for a number of reasons? I will seek for
   the matter within myself. Now then did I ever master my wrath? Did I
   ever master my anger, either through shame, or through fear of man?
   Then whenever I discover this done, I shall discover that to sin is in
   my own power. No one examines these matters, no one busies himself
   about them. But only according to Job, "Man in a way altogether
   different swims upon words." [409] For why does it concern thee, if
   such an one is blind, or such an one poor? God hath not commanded thee
   to look to this, but to what thou thyself art doing. For if on the one
   hand thou doubtest that there is any power superintending the world,
   thou art of all men the most senseless; but if thou art persuaded of
   this, why doubt that it is our duty to please God?

   "Giving thanks always," he says, "for all things to God."

   Go to the physician's, and thou wilt see him, whenever a man is
   discovered to have a wound, using the knife and the cautery. But no, in
   thy case, I say not so much as this; but go to the carpenter's. And yet
   thou dost not examine his reasons, although thou understandest not one
   of the things which are done there, and many things will appear to thee
   to be difficulties; as, for instance, when he hollows the wood, when he
   alters its outward shape. Nay, I would bring thee to a more
   intelligible craft still, for instance, that of the painter, and there
   thy head will swim. For tell me, does he not seem to be doing what he
   does, at random? For what do his lines mean, and the turns and bends of
   the lines? But when he puts on the colors, then the beauty of the art
   will become conspicuous. Yet still, not even then wilt thou be able to
   attain to any accurate understanding of it. But why do I speak of
   carpenters, and painters, our fellow-servants? Tell me, how does the
   bee frame her comb, and then shalt thou speak about God also. Master
   the handiwork of the ant, the spider, and the swallow, and then shalt
   thou speak about God also. Tell me these things. But no, thou never
   canst. Wilt thou not cease then, O man, thy vain enquiries? For vain
   indeed they are. Wilt thou not cease busying thyself in vain about many
   things? Nothing so wise as this ignorance, where they that profess they
   know nothing are wisest of all, and they that spend overmuch labor on
   these questions, the most foolish of all. So that to profess knowledge
   is not everywhere a sign of wisdom, but sometimes of folly also. For
   tell me, suppose there were two men, and one of them should profess to
   stretch out his lines, and to measure the expanse that intervenes
   between the earth and heaven, and the other were to laugh at him, and
   declare that he did not understand it, tell me, I pray, which should we
   laugh at, him that said he knew, or him that knew not? Evidently, the
   man that said that he knew. He that is ignorant, therefore, is wiser
   than he that professes to know. [410] And what again? If any one were
   to profess to tell us how many cups of water the sea contains, and
   another should profess his ignorance, is not the ignorance here again
   wiser than the knowledge? [411] Surely, vastly so. And why so? Because
   that knowledge itself is but intense ignorance. For he indeed who says
   that he is ignorant, knows something. And what is that? That it is
   incomprehensible to man. [412] Yes, and this is no small portion of
   knowledge. Whereas he that says he knows, he of all others knows not
   what he says he knows, and is for this very reason utterly ridiculous.

   Moral. Alas! how many things are there to teach us to bridle this
   unseasonable impertinence and idle curiosity; and yet we refrain not,
   but are curious about the lives of others; as, why one is a cripple,
   and why another is poor. And so by this way of reasoning we shall fall
   into another sort of trifling which is endless, as, why such an one is
   a woman? and, why all are not men? why there is such a thing as an ass?
   why an ox? why a dog? why a wolf? why a stone? why wood? and thus the
   argument will run out to an interminable length. This in truth is the
   reason, why God has marked out limits to our knowledge, and has laid
   them deep in nature. And mark, now, the excess of this busy curiosity.
   For though we look up to so great a height as from earth to heaven, and
   are not at all affected by it; yet as soon as ever we go up to the top
   of a lofty tower, and have a mind to stoop over a little, and look
   down, a sort of giddiness and dizziness immediately seizes us. Now,
   tell me the reason of this. No, thou couldest never find out a reason
   for it. Why is it that the eye possesses greater power than other
   senses, and is caught by more distant objects? And one might see it by
   comparison with the case of hearing. For no one will ever be able to
   shout so loudly, as to fill the air as far as the eye can reach, nor to
   hear at so great a distance. Why are not all the members of equal
   honor? Why have not all received one function and one place? Paul also
   searched into these questions; or rather he did not search into them,
   for he was wise; but where he comes by chance upon this topic, he says,
   "Each one of them, hath God set even as it hath pleased Him." (1 Cor.
   xii. 18.) He assigns the whole to His will. And so then let us only
   "give thanks for all things." "Wherefore," says he, "give thanks for
   all things." This is the part of a well-disposed, of a wise, of an
   intelligent servant; the opposite is that of a tattler, and an idler,
   and a busy-body. Do we not see amongst servants, that those among them
   who are worthless and good for nothing, are both tattlers, and triflers
   and that they pry into the concerns of their masters, which they are
   desirous to conceal: whereas the intelligent and well-disposed look to
   one thing only, how they may fulfill their service. He that says much,
   does nothing: as he that does much, never says a word out of season.
   Hence Paul said, where he wrote concerning widows, "And they learn not
   only to be idle, but tattlers also." (1 Tim. v. 13.) Tell me, now,
   which is the widest difference, between our age and that of children,
   or between God and men? between ourselves compared with gnats, or God
   compared with us? Plainly between God and us. Why then dost thou busy
   thyself to such an extent in all these questions? "Give thanks for all
   things." "But what," say you, "if a heathen should ask the question?
   How am I to answer him? He desires to learn from me whether there is a
   Providence, for he himself denies that there is any being thus
   exercising foresight." Turn round then, and ask him the same question
   thyself. He will deny therefore that there is a Providence. Yet that
   there is a Providence, is plain from what thou hast said; but that it
   is incomprehensible, is plain from those things whereof we cannot
   discover the reason. For if in things where men are the disposers, we
   oftentimes do not understand the method of the disposition, and in
   truth many of them appear to us inconsistent, and yet at the same time
   we acquiesce, how much more will this be so in the case of God?
   However, with God nothing either is inconsistent, or appears so to the
   faithful. Wherefore let us "give thanks for all things," let us give
   Him glory for all things.

   "Subjecting [413] yourselves one to another," he says, "in the fear of
   Christ." For if thou submit thyself for a ruler's sake, or for money's
   sake, or from respectfulness, much more from the fear of Christ. Let
   there be an interchange of service and submission. For then will there
   be no such thing as slavish service. Let not one sit down in the rank
   of a freeman, and the other in the rank of a slave; rather it were
   better that both masters and slaves be servants to one another;--far
   better to be a slave in this way than free in any other; as will be
   evident from hence. Suppose the case of a man who should have an
   hundred slaves, and he should in no way serve them; and suppose again a
   different case, of an hundred friends, all waiting upon one another.
   Which will lead the happier life? Which with the greater pleasure, with
   the more enjoyment? In the one case there is no anger, no provocation,
   no wrath, nor anything else of the kind whatever; in the other all is
   fear and apprehension. In the one case too the whole is forced, in the
   other is of free choice. In the one case they serve one another because
   they are forced to do so, in the other with mutual gratification. Thus
   does God will it to be; for this He washed His disciples' feet. Nay
   more, if thou hast a mind to examine the matter nicely, there is indeed
   on the part of masters a return of service. For what if pride suffer
   not that return of service to appear? Yet if the slave on the one hand
   render his bodily service, and thou maintain that body, and supply it
   with food and clothing and shoes, this is an exchange of service:
   because unless thou render thy service as well, neither will he render
   his, but will be free, and no law will compel him to do it if he is not
   supported. If this then is the case with servants, where is the
   absurdity, if it should also become the case with free men. "Subjecting
   yourselves in the fear," saith he, "of Christ." [414] How great then
   the obligation, when we shall also have a reward. But he does not
   choose to submit himself to thee? However do thou submit thyself; not
   simply yield, but submit thyself. Entertain this feeling towards all,
   as if all were thy masters. For thus shalt thou soon have all as thy
   slaves, enslaved to thee with the most abject slavery. For thou wilt
   then more surely make them thine, when without receiving anything of
   theirs, thou of thyself renderest them of thine own. This is
   "subjecting yourselves one to another in the fear of Christ," in order
   that we may subdue all the passions, be servants of God, and preserve
   the love we owe to one another. And then shall we be able also to be
   counted worthy of the lovingkindness which cometh of God, through the
   grace and mercies of His only-begotten Son, with whom to the Father,
   together with the Holy Ghost, be glory, might, honor, now and forever
   and ever. Amen.
     __________________________________________________________________

   [392] [The oun rather resumes the general directions as to how they are
   to walk (comp. v. 9.) after the digression in ver. 11-14.--G.A.]

   [393] [The text of Field omits the clause, "they ended this
   admonition," leaving the sense obscure and difficult. This clause is
   attested by five codices, and we have inserted it with Savile.--G.A.]

   [394] [And with four of these codices we prefer the reading
   eusthenesterous, "stronger," to Field's reading asthenesterous (which
   is "weaker").--G.A.]

   [395] kerugma.

   [396] ["This is epexegetical of the preceding words, viewed negatively
   and positively: presenting yourselves in your walk, not as unwise, but
   as wise.'"--Meyer.--G.A.]

   [397] [Or rather, "buying up for yourselves the opportunity": a
   participial clause, which gives a modal definition to the preceding
   hossophoi, "as wise." "In this figurative conception the doing of that
   for which the point of time is fitted is thought of as the
   purchase-price by which the kairos becomes ours.'"--Meyer.--G.A.]

   [398] [Compare on Gal. i. 4. "This clause, because the days are evil,'
   supplies a motive for buying up the opportunity, namely, because moral
   corruption is now in vogue."--Meyer.--G.A.]

   [399] ["This wherefore' refers to verses 15, 16. For this cause, i.e.,
   because ye ought to walk with such exactness, become not such as do not
   use the mind aright."--Ellicott.--G.A.]

   [400] 1 Tim. v. 23. Cf. Vol. IX., 335.

   [401] [sozei: suggested by the word asotia ("riot") which immediately
   precedes, and which is derived from sozo. Compare asotia in Thayer's
   N.T. Lexicon.--G.A.]

   [402] ["The imperative passive finds its explanation in the possibility
   of resistance to the Holy Spirit. The contrast does not lie in oinos
   (wine) and pneuma (spirit), otherwise these words would have stood at
   the beginning of their clauses, but in the two states,--that of
   intoxication and that of inspiration."--Meyer.--G.A.]

   [403] ["This giving thanks always,' etc., is a third modal definition
   of the Be filled with the spirit,' likewise coördinate with the two
   preceding ones, bringing into prominence,--after the general singing of
   praise' of ver. 19, which is to take place audibly, as well as in the
   heart,--further and in particular, the thanksgiving' which the readers
   have always for all things to render to God."--Meyer.--G.A.]

   [404] [Meyer says the context limits panton to "blessings."--G.A.]

   [405] [On these heretics and their doctrines, see Vol. IX. (this
   series) p. 65 (notes 3 and 5), and p. 205, second column.--G.A.]

   [406] [This difficulty is as old as David. Chrysostom does not here
   suggest David's solution of the problem,--the spiritual compensations
   here and hereafter. And Paul could say even to a slave in his day,
   "Wast thou called being a slave? Care not for it. Nay, if thou art even
   able to be free, make use of thy having been called as a slave, rather
   than accept thy freedom." (1 Cor. vii. 21.) And even Epictetus said
   something similar. A little below, Chrysostom touches this higher
   Theodicy: "One thing alone is evil; that is, to sin."--G.A.]

   [407] [On Chrysostom's geography and astronomy, see Homily IX.,
   Concerning the Statues, Vol. IX. of this series, pp. 403, 404, with
   notes by Rev. W. R. W. Stevens, M.A. Compare Ps. xxiv. 2.--G.A.]

   [408] [Compare what is said by Epictetus concerning his own lameness:
   "Shall I then, because of one miserable little leg, find fault with the
   universe? Shall I not concede that accident to the existence of general
   laws, and cheerfully assent to it for the sake of him who gave it?" And
   again, concerning his slavery: "He is a slave whose body is free, but
   whose soul is bound; and on the contrary, he is free whose body is
   bound, but whose soul is free."--G.A.]

   [409] [Job xi. 12, the Sept.: anthropos de allos nechetai logois; but
   the Rev. Ver., after the Hebrew, has: "Vain man is void of
   understanding."--G.A.]

   [410] [A striking oxymoron. Compare the Greek, hoagnoon tou
   huposchomenou eidenai sophoteros.--G.A.]

   [411] [Compare the Greek again: ou palin he agnoia tes eideseos esti
   sophotera;--G.A.]

   [412] [Compare, Unum scio, quod nihil scio.--G.A.]

   [413] ["The words subjecting yourselves one to another' still belong to
   ver. 20 as a fourth modal definition of Be filled with the Spirit,' and
   are parallel to giving thanks for all things to God,' thus adding to
   this relation toward God the mutual' relation towards one
   another.'"--Meyer.--G.A.]

   [414] [Not the fear of "God," as Chrysostom, the textus receptus and
   the Authorized Eng. Version have, but the fear of "Christ" (as Rev.
   Ver., Westcott and Hort, and all trustworthy authorities). That is,
   Christ is to be "feared" as the "Judge" (Meyer). Cornelius a Lapide (in
   Ellicott) says: "Because we reverence Christ and fear' to offend him":
   quia scilicet Christum reveremur eumque timemus offendere.--G.A.]
     __________________________________________________________________

   Homily XX.

   Ephesians v. 22-24

   "Wives, be in subjection unto your own husbands, as unto the Lord. For
   the husband is the head of the wife, as Christ also is the head of the
   Church: being Himself the Saviour of the body. But as the Church is
   subject to Christ, so let the wives also be to their husbands in
   everything.

   A certain wise man, setting down a number of things in the rank of
   blessings, set down this also in the rank of a blessing, "A wife
   agreeing with her husband." (Ecclus. xxv. 1.) And elsewhere again he
   sets it down among blessings, that a woman should dwell in harmony with
   her husband. (Ecclus. xl. 23.) And indeed from the beginning, God
   appears to have made special provision for this union; and discoursing
   of the twain as one, He said thus, "Male and female created He them"
   (Gen. i. 27.); and again, "There is neither male nor female." (Gal.
   iii. 28.) For there is no relationship between man and man so close as
   that between man and wife, if they be joined together as they should
   be. And therefore a certain blessed man too, when he would express
   surpassing love, and was mourning for one that was dear to him, and of
   one soul with him, did not mention father, nor mother, nor child, nor
   brother, nor friend, but what? "Thy love to me was wonderful," saith
   he, "passing the love of women." (2 Sam. i. 26.) For indeed, in very
   deed, this love is more despotic than any despotism: for others indeed
   may be strong, but this passion is not only strong, but unfading. For
   there is a certain love deeply seated in our nature, which
   imperceptibly to ourselves knits together these bodies of ours. Thus
   even from the very beginning woman sprang from man, and afterwards from
   man and woman sprang both man and woman. [415] Perceivest thou the
   close bond and connection? And how that God suffered not a different
   kind of nature to enter in from without? And mark, how many
   providential arrangements He made. He permitted the man to marry his
   own sister; or rather not his sister, but his daughter; nay, nor yet
   his daughter, but something more than his daughter, even his own flesh.
   [416] And thus the whole He framed from one beginning, gathering all
   together, like stones in a building, into one. For neither on the one
   hand did He form her from without, and this was that the man might not
   feel towards her as towards an alien; nor again did He confine marriage
   to her, [417] that she might not, by contracting herself, [418] and
   making all center in herself, be cut off from the rest. Thus as in the
   case of plants, they are of all others the best, which have but a
   single stem, and spread out into a number of branches; (since were all
   confined to the root alone, all would be to no purpose, whereas again
   had it a number of roots, the tree would be no longer worthy of
   admiration;) so, I say, is the case here also. From one, namely Adam,
   He made the whole race to spring, preventing them by the strongest
   necessity from being ever torn asunder, or separated; and afterwards,
   making it more restricted, He no longer allowed sisters and daughters
   to be wives, lest we should on the other hand contract our love to one
   point, and thus in another manner be cut off from one another. Hence
   Christ said, "He which made them from the beginning, made them male and
   female." (Matt. xix. 4.)

   For great evils are hence produced, and great benefits, both to
   families and to states. For there is nothing which so welds our life
   together as the love of man and wife. For this many will lay aside even
   their arms, [419] for this they will give up life itself. And Paul
   would never without a reason and without an object have spent so much
   pains on this subject, as when he says here, "Wives, be in subjection
   unto your own husbands, as unto the Lord." And why so? Because when
   they are in harmony, the children are well brought up, and the
   domestics are in good order, and neighbors, and friends, and relations
   enjoy the fragrance. But if it be otherwise, all is turned upside down,
   and thrown into confusion. And just as when the generals of an army are
   at peace one with another, all things are in due subordination, whereas
   on the other hand, if they are at variance, everything is turned upside
   down; so, I say, is it also here. Wherefore, saith he, "Wives, be in
   subjection unto your own husbands, as unto the Lord."

   Yet how strange! for how then is it, that it is said elsewhere, "If one
   bid not farewell both to wife and to husband, he cannot follow me"?
   (Luke xiv. 26.) For if it is their duty to be in subjection "as unto
   the Lord," how saith He that they must depart from them for the Lord's
   sake? Yet their duty indeed it is, their bounden duty. But the word
   "as" is not necessarily and universally expressive of exact equality.
   He either means this, "as' knowing that ye are servants to the Lord";
   (which, by the way, is what he says elsewhere, that, even though they
   do it not for the husband's sake, yet must they primarily for the
   Lord's sake;) or else he means, "when thou obeyest thy husband, do so
   as serving the Lord." [420] For if he who resisteth these external
   authorities, those of governments, I mean, "withstandeth the ordinance
   of God" (Rom. xiii. 2.), much more does she who submits not herself to
   her husband. Such was God's will from the beginning.

   Let us take as our fundamental position then that the husband occupies
   the place of the "head," and the wife the place of the "body."

   Ver. 23, 24. Then, he proceeds with arguments and says that "the
   husband is the head of the wife, as Christ also is the head of the
   Church, being Himself the Saviour of the body. But [421] as the Church
   is subject to Christ, so let the wives be to their husbands in
   everything."

   Then after saying, "The husband is the head of the wife, as Christ also
   is of the Church," he further adds, "and He is the Saviour of the
   body." For indeed the head is the saving health of the body. He had
   already laid down beforehand for man and wife, the ground and provision
   of their love, assigning to each their proper place, to the one that of
   authority and forethought, to the other that of submission. As then
   "the Church," that is, both husbands and wives, "is subject unto
   Christ, so also ye wives submit yourselves to your husbands, as unto
   God."

   Ver. 25. "Husbands, love your wives, even as Christ also loved the
   Church."

   Thou hast heard how great the submission; thou hast extolled and
   marvelled at Paul, how, like an admirable and spiritual man, he welds
   together our whole life. Thou didst well. But now hear what he also
   requires at thy hands; for again he employs the same example.

   "Husbands," saith he, "love your wives, even as Christ also loved the
   Church."

   Thou hast seen the measure of obedience, hear also the measure of love.
   [422] Wouldest thou have thy wife obedient unto thee, as the Church is
   to Christ? Take then thyself the same provident care for her, as Christ
   takes for the Church. Yea, even if it shall be needful for thee to give
   thy life for her, yea, and to be cut into pieces ten thousand times,
   yea, and to endure and undergo any suffering whatever,--refuse it not.
   Though thou shouldest undergo all this, yet wilt thou not, no, not even
   then, have done anything like Christ. For thou indeed art doing it for
   one to whom thou art already knit; but He for one who turned her back
   on Him and hated Him. In the same way then as He laid at His feet her
   who turned her back on Him, who hated, and spurned, and disdained Him,
   not by menaces, nor by violence, nor by terror, nor by anything else of
   the kind, but by his unwearied affection; so also do thou behave
   thyself toward thy wife. Yea, though thou see her looking down upon
   thee, and disdaining, and scorning thee, yet by thy great
   thoughtfulness for her, by affection, by kindness, thou wilt be able to
   lay her at thy feet. For there is nothing more powerful to sway than
   these bonds, and especially for husband and wife. A servant, indeed,
   one will be able, perhaps, to bind down by fear; nay not even him, for
   he will soon start away and be gone. But the partner of one's life, the
   mother of one's children, the foundation of one's every joy, one ought
   never to chain down by fear and menaces, but with love and good temper.
   For what sort of union is that, where the wife trembles at her husband?
   And what sort of pleasure will the husband himself enjoy, if he dwells
   with his wife as with a slave, and not as with a free-woman? Yea,
   though thou shouldest suffer anything on her account, do not upbraid
   her; for neither did Christ do this.

   Ver. 26. "And gave Himself up," he says, "for it, that He might
   sanctify and cleanse it."

   So then she was unclean! So then she had blemishes, so then she was
   unsightly, so then she was worthless! Whatsoever kind of wife thou
   shalt take, yet shalt thou never take such a bride as the Church, when
   Christ took her, nor one so far removed from thee as the Church was
   from Christ. And yet for all that, He did not abhor her, nor loathe her
   for her surpassing deformity. Wouldest thou hear her deformity
   described? Hear what Paul saith, "For ye were once darkness." (Eph. v.
   8.) Didst thou see the blackness of her hue? What blacker than
   darkness? But look again at her boldness, "living," saith he, "in
   malice and envy." (Tit. iii. 3.) Look again at her impurity;
   "disobedient, foolish." But what am I saying? She was both foolish, and
   of an evil tongue; and yet notwithstanding, though so many were her
   blemishes, yet did He give Himself up for her in her deformity, as for
   one in the bloom of youth, as for one dearly beloved, as for one of
   wonderful beauty. And it was in admiration of this that Paul said, "For
   scarcely for a righteous man will one die (Rom. v. 7.); and again, "in
   that while we were yet sinners, Christ died for us." (Rom. v. 8.) And
   though such as this, He took her, He arrayed her in beauty, and washed
   her, and refused not even this, to give Himself for her.

   Ver. 26, 27. "That He might sanctify it having cleansed it," he
   proceeds, "by the washing of water with the word; that He might present
   the Church to Himself a glorious Church, not having spot, or wrinkle,
   or any such thing, but that it should be holy and without blemish."

   "By the washing or laver" He washeth her uncleanness. "By the word,"
   saith he. What word? "In the Name of the Father, and of the Son, and of
   the Holy Ghost." [423] (Matt. xxviii. 19.) And not simply hath He
   adorned her, but hath made her "glorious, not having spot, or wrinkle,
   or any such thing." Let us then also seek after this beauty ourselves,
   and we shall be able to create it. Seek not thou at thy wife's hand,
   things which she is not able to possess. Seest thou that the Church had
   all things at her Lord's hands? By Him was made glorious, by Him was
   made pure, by Him made without blemish? Turn not thy back on thy wife
   because of her deformity. Hear the Scripture that saith, "The bee is
   little among such as fly, but her fruit is the chief of sweet things."
   [424] (Ecclus. xi. 3.) She is of God's fashioning. Thou reproachest not
   her, but Him that made her; what can the woman do? Praise her not for
   her beauty. Praise and hatred and love based on personal beauty belong
   to unchastened souls. Seek thou for beauty of soul. Imitate the
   Bridegroom of the Church. Outward beauty is full of conceit and great
   license, and throws men into jealousy, and the thing often makes thee
   suspect monstrous things. But has it any pleasure? For the first or
   second month, perhaps, or at most for the year: but then no longer; the
   admiration by familiarity wastes away. Meanwhile the evils which arose
   from the beauty still abide, the pride, the folly, the
   contemptuousness. Whereas in one who is not such, there is nothing of
   this kind. But the love having begun on just grounds, still continues
   ardent, since its object is beauty of soul, and not of body. What
   better, tell me, than heaven? What better than the stars? Tell me of
   what body you will, yet is there none so fair. Tell me of what eyes you
   will, yet are there none so sparkling. When these were created, the
   very Angels gazed with wonder, and we gaze with wonder now; yet not in
   the same degree as at first. Such is familiarity; things do not strike
   us in the same degree. How much more in the case of a wife! And if
   moreover disease come too, all is at once fled. Let us seek in a wife
   affectionateness, modest-mindedness, gentleness; these are the
   characteristics of beauty. But loveliness of person let us not seek,
   nor upbraid her upon these points, over which she has no power, nay,
   rather, let us not upbraid at all, (it were rudeness,) nor let us be
   impatient, nor sullen. Do ye not see how many, after living with
   beautiful wives, have ended their lives pitiably, and how many, who
   have lived with those of no great beauty, have run on to extreme old
   age with great enjoyment. Let us wipe off the "spot" that is within,
   let us smooth the "wrinkles" that are within, let us do away the
   "blemishes" that are on the soul. Such is the beauty God requires. Let
   us make her fair in God's sight, not in our own. Let us not look for
   wealth, nor for that high-birth which is outward, but for that true
   nobility which is in the soul. Let no one endure to get rich by a wife;
   for such riches are base and disgraceful; no, by no means let any one
   seek to get rich from this source. "For they that desire to be rich,
   fall into a temptation and a snare, and many foolish and hurtful lusts,
   and into destruction and perdition." (1 Tim. vi. 9.) Seek not therefore
   in thy wife abundance of wealth, and thou shalt find everything else go
   well. Who, tell me, would overlook the most important things, to attend
   to those which are less so? And yet, alas! this is in every case our
   feeling. Yes, if we have a son, we concern ourselves not how he may be
   made virtuous, but how we may get him a rich wife; not how he may be
   well-mannered, but well-monied: [425] if we follow a business, we
   enquire not how it may be clear of sin, but how it may bring us in most
   profit. And everything has become money; and thus is everything
   corrupted and ruined, because that passion possesses us.

   Ver. 28. "Even so ought husbands to love their own wives," saith he,
   "as their own bodies."

   What, again, means this? To how much greater a similitude, and stronger
   example has he come; and not only so, but also to one how much nearer
   and clearer, and to a fresh obligation. For that other one was of no
   very constraining force, for He was Christ, and was God, and gave
   Himself. He now manages his argument on a different ground, saying, "so
   ought men"; because the thing is not a favor, but a debt. Then, "as
   their own bodies." And why?

   Ver. 29. "For no man ever hated his own flesh, but nourisheth and
   cherisheth it."

   That is, tends it with exceeding care. And how is she his flesh?
   Hearken; "This now is bone of my bones," saith Adam, "and flesh of my
   flesh." (Gen. ii. 23.) For she is made of matter taken from us. And not
   only so, but also, "they shall be," saith God, "one flesh." (Gen. ii.
   24.)

   "Even as Christ also the Church." Here he returns to the former
   example.

   Ver. 30. "Because we are members of His body, of His flesh and of His
   bones." [426]

   Ver. 31. "For this cause shall a man leave his father and mother, and
   shall cleave to his wife, and the twain shall become one flesh." [427]

   Behold again a third ground of obligation; for he shows that a man
   leaving them that begat him, and from whom he was born, is knit to his
   wife; and that then the one flesh is, father, and mother, and the
   child, from the substance of the two commingled. For indeed by the
   commingling of their seeds is the child produced, so that the three are
   one flesh. Thus then are we in relation to Christ; we become one flesh
   by participation, and we much more than the child. And why and how so?
   Because so it has been from the beginning.

   Tell me not that such and such things are so. Seest thou not that we
   have in our own flesh itself many defects? For one man, for instance,
   is lame, another has his feet distorted, another his hands withered,
   another some other member weak; and yet nevertheless he does not grieve
   at it, nor cut it off, but oftentimes prefers it even to the other.
   Naturally enough; for it is part of himself. As great love as each
   entertains towards himself, so great he would have us entertain towards
   a wife. Not because we partake of the same nature; no, this ground of
   duty towards a wife is far greater than that; it is that there are not
   two bodies but one; he the head, she the body. And how saith he
   elsewhere "and the Head of Christ is God"? (1 Cor. xi. 3.) This I too
   say, that as we are one body, so also are Christ and the Father One.
   And thus then is the Father also found to be our Head. He sets down two
   examples, that of the natural body and that of Christ's body. And hence
   he further adds,

   Ver. 32. "This is great mystery: but I speak in regard of Christ and of
   the Church." [428]

   Why does he call it a great mystery? That it was something great and
   wonderful, the blessed Moses, or rather God, intimated. For the
   present, however, saith he, I speak regarding Christ, that having left
   the Father, He came down, and came to the Bride, and became one Spirit.
   "For he that is joined unto the Lord is one Spirit." (1 Cor. vi. 17.)
   And well saith he, "it is a great mystery." And then as though he were
   saying, "But still nevertheless the allegory does not destroy
   affection," he adds,

   Ver. 33. "Nevertheless [429] do ye also severally love each one his own
   wife even as himself; and let the wife see that she fear her husband."

   For indeed, in very deed, a mystery it is, yea, a great mystery, that a
   man should leave him that gave him being, him that begat him, and that
   brought him up, and her that travailed with him and had sorrow, those
   that have bestowed upon him so many and great benefits, those with whom
   he has been in familiar intercourse, and be joined to one who was never
   even seen by him and who has nothing in common with him, and should
   honor her before all others. A mystery it is indeed. And yet are
   parents not distressed when these events take place, but rather, when
   they do not take place; and are delighted when their wealth is spent
   and lavished upon it.--A great mystery indeed! and one that contains
   some hidden wisdom. Such Moses prophetically showed it to be from the
   very first; such now also Paul proclaims it, where he saith,
   "concerning Christ and the Church."

   However not for the husband's sake alone it is thus said, but for the
   wife's sake also, that "he cherish her as his own flesh, as Christ also
   the Church," and, "that the wife fear her husband." He is no longer
   setting down the duties of love only, but what? "That she fear her
   husband." The wife is a second authority; let not her then demand
   equality, for she is under the head; nor let him despise her as being
   in subjection, for she is the body; and if the head despise the body,
   it will itself also perish. But let him bring in love on his part as a
   counterpoise to obedience on her part. For example, let the hands and
   the feet, and all the rest of the members be given up for service to
   the head, but let the head provide for the body, seeing it contains
   every sense in itself. Nothing can be better than this union.

   And yet how can there ever be love, one may say, where there is fear?
   It will exist there, I say, preëminently. For she that fears and
   reverences, loves also; and she that loves, fears and reverences him as
   being the head, and loves him as being a member, since the head itself
   is a member of the body at large. Hence he places the one in
   subjection, and the other in authority, that there may be peace; for
   where there is equal authority there can never be peace; neither where
   a house is a democracy, nor where all are rulers; but the ruling power
   must of necessity be one. And this is universally the case with matters
   referring to the body, inasmuch as when men are spiritual, there will
   be peace. There were "five thousand souls," and not one of them said,
   "that aught of the things which he possessed was his own" (Acts iv.
   32.), but they were subject one to another; an indication this of
   wisdom, and of the fear of God. The principle of love, however, he
   explains; that of fear he does not. And mark, how on that of love he
   enlarges, stating the arguments relating to Christ and those relating
   to one's own flesh, the words, "For this cause shall a man leave his
   father and mother." (Ver. 31.) Whereas upon those drawn from fear he
   forbears to enlarge. And why so? Because he would rather that this
   principle prevail, this, namely, of love; for where this exists,
   everything else follows of course, but where the other exists, not
   necessarily. For the man who loves his wife, even though she be not a
   very obedient one, still will bear with everything. So difficult and
   impracticable is unanimity, where persons are not bound together by
   that love which is founded in supreme authority; at all events, fear
   will not necessarily effect this. Accordingly, he dwells the more upon
   this, which is the strong tie. And the wife though seeming to be the
   loser in that she was charged to fear, is the gainer, because the
   principal duty, love, is charged upon the husband. "But what," one may
   say, "if a wife reverence me not?" Never mind, thou art to love,
   fulfill thine own duty. For though that which is due from others may
   not follow, we ought of course to do our duty. This is an example of
   what I mean. He says, "submitting yourselves one to another in the fear
   of Christ." And what then if another submit not himself? Still obey
   thou the law of God. Just so, I say, is it also here. Let the wife at
   least, though she be not loved, still reverence notwithstanding, that
   nothing may lie at her door; and let the husband, though his wife
   reverence him not, still show her love notwithstanding, that he himself
   be not wanting in any point. For each has received his own.

   This then is marriage when it takes place according to Christ,
   spiritual marriage, and spiritual birth, not of blood, nor of travail,
   nor of the will of the flesh. Such was the birth of Christ, not of
   blood, nor of travail. Such also was that of Isaac. Hear how the
   Scripture saith, "And it ceased to be with Sarah after the manner of
   women." (Gen. xviii. 11.) Yea, a marriage it is, not of passion, nor of
   the flesh, but wholly spiritual, the soul being united to God by a
   union unspeakable, and which He alone knoweth. Therefore he saith, "He
   that is joined unto the Lord is one spirit." (1 Cor. vi. 17.) Mark how
   earnestly he endeavors to unite both flesh with flesh, and spirit with
   spirit. And where are the heretics? [430] Never surely, if marriage
   were a thing to be condemned, would he have called Christ and the
   Church a bride and bridegroom; never would he have brought forward by
   way of exhortation the words, "A man shall leave his father and his
   mother"; and again have added, that it was "spoken in regard of Christ
   and of the Church." For of her it is that the Psalmist also saith,
   "Hearken, O daughter, and consider, and incline thine ear; forget also
   thine own people, and thy father's house. So shall the king desire thy
   beauty." (Ps. xlv. 10, 11.) Therefore also Christ saith, "I came out
   from the Father, and am come." (John xvi. 28.) But when I say, that He
   left the Father, imagine not such a thing as happens among men, a
   change of place; for just in the same way as the word "go forth" is
   used, not because He literally came forth, but because of His
   incarnation, so also is the expression, "He left the Father."

   Now why did he not say of the wife also, She shall be joined unto her
   husband? Why, I say, is this? Because he was discoursing concerning
   love, and was discoursing to the husband. For to her indeed he
   discourses concerning reverence, and says, "the husband is the head of
   the wife" (ver. 23.), and again, "Christ is the Head of the Church."
   Whereas to him he discourses concerning love, and commits to him this
   province of love, and declares to him that which pertains to love, thus
   binding him and cementing him to her. For the man that leaves his
   father for the sake of his wife, and then again, leaves this very wife
   herself and abandons her, what forbearance can he deserve?

   Seest thou not how great a share of honor God would have her enjoy, in
   that he hath taken thee away from thy father, and hath linked thee to
   her? What then, a man may say, if our duty is done, and yet she does
   not follow the example? "Yet if the unbelieving departeth, let him
   depart; the brother or the sister is not under bondage in such cases."
   (1 Cor. vii. 15.)

   However, when thou hearest of "fear," demand that fear which becomes a
   free woman, not as though thou wert exacting it of a slave. For she is
   thine own body; and if thou do this, thou reproachest thyself in
   dishonoring thine own body. And of what nature is this "fear"? It is
   the not contradicting, the not rebelling, the not being fond of the
   preëminence. It is enough that fear be kept within these bounds. But if
   thou love, as thou art commanded, thou wilt make it yet greater. Or
   rather it will not be any longer by fear that thou wilt be doing this,
   but love itself will have its effect. The sex is somehow weaker, and
   needs much support, much condescension.

   But what will they say, who are knit together in second marriages?
   [431] I speak not at all in condemnation of them, God forbid; for the
   Apostle himself permits them, though indeed by way of condescension.

   Supply her with everything. Do everything and endure trouble for her
   sake. Necessity is laid upon thee.

   Here he does not think it right to introduce his counsel, as he in many
   cases does, with examples from them that are without. That of Christ,
   so great and forcible, were alone enough; and more especially as
   regards the argument of subjection. "A man shall leave," he saith, "his
   father and mother." Behold, this then is from without. But he does not
   say, and "shall dwell with," but "shall cleave unto," thus showing the
   closeness of the union, and the fervent love. Nay, he is not content
   with this, but further by what he adds, he explains the subjection in
   such a way as that the twain appear no longer twain. He does not say,
   "one spirit," he does not say, "one soul" (for that is manifest, and is
   possible to any one), but so as to be "one flesh." She is a second
   authority, possessing indeed an authority, and a considerable equality
   of dignity; but at the same time the husband has somewhat of
   superiority. In this consists most chiefly the well-being of the house.
   For he took that former argument, the example of Christ, to show that
   we ought not only to love, but also to govern; "that she may be," saith
   he, "holy and without blemish." But the word "flesh" has reference to
   love--and the word "shall cleave" has in like manner reference to love.
   For if thou shalt make her "holy and without blemish," everything else
   will follow. Seek the things which are of God, and those which are of
   man will follow readily enough. Govern thy wife, and thus will the
   whole house be in harmony. Hear what Paul saith. "And if they would
   learn anything, let them ask their own husbands at home." (1 Cor. xiv.
   35.) If we thus regulate our own houses, we shall be also fit for the
   management of the Church. For indeed a house is a little Church. Thus
   it is possible for us by becoming good husbands and wives, to surpass
   all others.

   Consider Abraham, and Sarah, and Isaac, and the three hundred and
   eighteen born in his house. (Gen. xiv. 14.) How the whole house was
   harmoniously knit together, how the whole was full of piety and
   fulfilled the Apostolic injunction. She also "reverenced her husband";
   for hear her own words, "It hath not yet happened unto me even until
   now, and my lord is old also." (Gen. xviii. 12.) [432] And he again so
   loved her, that in all things he obeyed her commands. And the young
   child was virtuous, and the servants born in the house, they too were
   so excellent that they refused not even to hazard their lives with
   their master; they delayed not, nor asked the reason. Nay, one of them,
   the chief, was so admirable, that he was even entrusted with the
   marriage of the only-begotten child, and with a journey into a foreign
   country. (Gen. xxiv. 1-67.) For just as with a general, when his
   soldiery also is well organized, the enemy has no quarter to attack;
   so, I say, is it also here: when husband and wife and children and
   servants are all interested in the same things, great is the harmony of
   the house. Since where this is not the case, the whole is oftentimes
   overthrown and broken up by one bad servant; and that single one will
   often mar and utterly destroy the whole.

   Moral. Let us then be very thoughtful both for our wives, and children,
   and servants; knowing that we shall thus be establishing for ourselves
   an easy government, and shall have our accounts with them gentle and
   lenient, and say, "Behold I, and the children which God hath given me."
   (Isa. viii. 18.) If the husband command respect, and the head be
   honorable, then will the rest of the body sustain no violence. Now what
   is the wife's fitting behavior, and what the husband's, he states
   accurately, charging her to reverence him as the head, and him to love
   her as a wife; but how, it may be said, can these things be? That they
   ought indeed so to be, he has proved. But how they can be so, I will
   tell you. They will be so, if we will despise money, if we will look
   but to one thing only, excellence of soul, if we will keep the fear of
   God before our eyes. For what he says in his discourse to servants,
   "whatsoever any man doeth, whether it be good or evil, the same shall
   he receive of the Lord" (Eph. vi. 8.); this is also the case here. Love
   her therefore not for her sake so much as for Christ's sake. This, at
   least, he as much as intimates, in saying, "as unto the Lord." So then
   do everything, as in obedience to the Lord, and as doing everything for
   His sake. This were enough to induce and to persuade us, and not to
   suffer that there should be any teasing and dissension. Let none be
   believed when slandering the husband to his wife; no, nor let the
   husband believe anything at random against the wife, nor let the wife
   be without reason inquisitive about his goings out and his comings in.
   No, nor on any account let the husband ever render himself worthy of
   any suspicion whatever. For what, tell me, what if thou shalt devote
   thyself all the day to thy friends, and give the evening to thy wife,
   and not even thus be able to content her, and place her out of reach of
   suspicion? Though thy wife complain, yet be not annoyed--it is her
   love, not her folly--they are the complaints of fervent attachment, and
   burning affection, and fear. Yes, she is afraid lest any one have
   stolen her marriage bed, lest any one have injured her in that which is
   the summit of her blessings, lest any one have taken away from her him
   who is her head, lest any one have broken through her marriage chamber.

   There is also another ground of petty jealousy. Let neither claim too
   much service of the servants, neither the husband from the
   maid-servant, nor the wife from the man-servant. For these things also
   are enough to beget suspicion. For consider, I say, that righteous
   household I spoke of. Sarah herself bade the patriarch take Hagar. She
   herself directed it, no one compelled her, nor did the husband [433]
   attempt it; no, although he had dragged on so long a period childless,
   yet he chose never to become a father, rather than to grieve his wife.
   And yet even after all this, what said Sarah? "The Lord judge between
   me and thee." (Gen. xvi. 5.) Now, I say, had he been any one else would
   he not have been moved to anger? Would he not also have stretched forth
   his hand, saying as it were, "What meanest thou? I had no desire to
   have anything to do with the woman; it was all thine own doing; and
   dost thou turn again and accuse me?"--But no, he says nothing of the
   sort;--but what? "Behold, thy maid is in thy hand; do to her that which
   is good in thine eyes." (Gen. xvi. 6.) He delivered up the partner of
   his bed, that he might not grieve Sarah. And yet surely is there
   nothing greater than this for producing affection. For if partaking of
   the same table produces unanimity even in robbers towards their foes,
   (and the Psalmist [434] saith, "Who didst eat sweet food at the same
   table with me"); much more will the becoming one flesh--for such is the
   being the partner of the bed--be effectual to draw us together. Yet did
   none of these things avail to overcome him; but he delivered Hagar up
   to his wife, to show that nothing had been done by his own fault. Nay,
   and what is more, he sent her forth when with child. Who would not have
   pitied one that had conceived a child by himself? Yet was the just man
   unmoved, for he set before everything else the love he owed his wife.

   Let us then imitate him ourselves. Let no one reproach his neighbor
   with his poverty; let no one be in love with money; and then all
   difficulties will be at an end.

   Neither let a wife say to her husband, "Unmanly coward that thou art,
   full of sluggishness and dullness, and fast asleep! here is such a one,
   a low man, and of low parentage, who runs his risks, and makes his
   voyages, and has made a good fortune; and his wife wears her jewels,
   and goes out with her pair of milk-white mules; [435] she rides about
   everywhere, she has troops of slaves, and a swarm of eunuchs, but thou
   hast cowered down and livest to no purpose." Let not a wife say these
   things, nor anything like them. For she is the body, not to dictate to
   the head, but to submit herself and obey. "But how," some one will say,
   "is she to endure poverty? Where is she to look for consolation?" Let
   her select and put beside her those who are poorer still. Let her again
   consider how many noble and high-born maidens have not only received
   nothing of their husbands, but have even given dowries to them, and
   have spent their all upon them. Let her reflect on the perils which
   arise from such riches, and she will cling to this quiet life. In
   short, if she is affectionately disposed towards her husband, she will
   utter nothing of the sort. No, she will rather choose to have him near
   her, though gaining nothing, than gaining ten thousand talents of gold,
   accompanied with that care and anxiety which always arise to wives from
   those distant voyages.

   Neither, however, let the husband, when he hears these things, on the
   score of his having the supreme authority, betake himself to revilings
   and to blows; but let him exhort, let him admonish her, as being less
   perfect, let him persuade her with arguments. Let him never once lift
   his hand,--far be this from a noble spirit,--no, nor give expression to
   insults, or taunts, or revilings; but let him regulate and direct her
   as being wanting in wisdom. Yet how shall this be done? If she be
   instructed in the true riches, in the heavenly philosophy, she will
   make no complaints like these. Let him teach her then, that poverty is
   no evil. Let him teach her, not by what he says only, but also by what
   he does. Let him teach her to despise glory; and then his wife will
   speak of nothing, and will desire nothing of the kind. Let him, as if
   he had an image given into his hands to mould, let him, from that very
   evening on which he first receives her into the bridal chamber, teach
   her temperance, gentleness, and how to live, casting down the love of
   money at once from the outset, and from the very threshold. Let him
   discipline her in wisdom, and advise her never to have bits of gold
   hanging at her ears, and down her cheeks, and laid round about her
   neck, nor laid up about the chamber, nor golden and costly garments
   stored up. But let her chamber be handsome, still let not what is
   handsome degenerate into finery. No, leave these things to the people
   of the stage. Adorn thine house thyself with all possible neatness, so
   as rather to breathe an air of soberness than much perfume. For hence
   will arise two or three good results. First then, the bride will not be
   grieved, when the apartments are opened, and the tissues, and the
   golden ornaments, and silver vessels, are sent back to their several
   owners. Next, the bridegroom will have no anxiety about the loss, nor
   for the security of the accumulated treasures. Thirdly again, in
   addition to this, which is the crown of all these benefits, by these
   very points he will be showing his own judgment, that indeed he has no
   pleasure in any of these things, and that he will moreover put an end
   to everything else in keeping with them, and will never so much as
   allow the existence either of dances, or of immodest songs. I am aware
   that I shall appear perhaps ridiculous to many persons, in giving such
   admonitions. Still nevertheless, if ye will but listen to me, as time
   goes on, and the benefit of the practice accrues to you, then ye will
   understand the advantage of it. And the laughter will pass off, and ye
   will laugh at the present fashion, and will see that the present
   practice is really that of silly children and of drunken men. Whereas
   what I recommend is the part of soberness, and wisdom, and of the
   sublimest way of life. What then do I say is our duty? Take away from
   marriage all those shameful, those Satanic, those immodest songs, those
   companies of profligate young people, and this will avail to chasten
   the spirit of thy bride. [436] For she will at once thus reason with
   herself; "Wonderful! What a philosopher this man is! he regards the
   present life as nothing, he has brought me here into his house, to be a
   mother, to bring up his children, to manage his household affairs."
   "Yes, but these things are distasteful to a bride?" Just for the first
   or second day;--but not afterwards; nay, she will even reap from them
   the greatest delight, and relieve herself of all suspicion. For a man
   who can endure neither flute-players, nor dancers, nor broken songs,
   [437] and that too at the very time of his wedding, that man will
   scarcely endure ever to do or say anything shameful. And then after
   this, when thou hast stripped the marriage of all these things, then
   take her, and form and mould her carefully, encouraging her bashfulness
   to a considerable length of time, and not destroying it suddenly. For
   even if the damsel be very bold, yet for a time she will keep silence
   out of reverence for her husband, and feeling herself a novice in the
   circumstances. Thou then break not off this reserve too hastily, as
   unchaste husbands do, but encourage it for a long time. For this will
   be a great advantage to thee. Meanwhile she will not complain, she will
   not find fault with any laws thou mayest frame for her. During that
   time therefore, during which shame, like a sort of bridle laid upon the
   soul, suffers her not to make any murmur, nor to complain of what is
   done, lay down all thy laws. For as soon as ever she acquires boldness,
   she will overturn and confound everything without any sense of fear.
   When is there then another time so advantageous for moulding a wife, as
   that during which she reverences her husband, and is still timid, and
   still shy? Then lay down all thy laws for her, and willing or
   unwilling, she will certainly obey them. But how shalt thou help
   spoiling her modesty? By showing her that thou thyself art no less
   modest than she is, addressing to her but few words, and those too with
   great gravity and collectedness. Then entrust her with the discourses
   of wisdom, for her soul will receive them. And establish her in that
   loveliest habit, I mean modesty. If you wish me, I will also tell you
   by way of specimen, what sort of language should be addressed to her.
   For if Paul shrank not from saying, "Defraud ye not one the other" (1
   Cor. vii. 5.), and spoke the language of a bridesmaid, or rather not of
   a bridesmaid, but of a spiritual soul, much more will not we shrink
   from speaking. What then is the language we ought to address to her?
   With great delicacy then we may say to her, "I have taken thee, my
   child, to be partner of my life, and have brought thee in to share with
   me in the closest and most honorable ties, in my children, and the
   superintendence of my house. And what advice then shall I now recommend
   thee?" But rather, first talk with her of your love for her; for there
   is nothing that so contributes to persuade a hearer to admit sincerely
   the things that are said, as to be assured that they are said with
   hearty affection. How then art thou to show that affection? By saying,
   "when it was in my power to take many to wife, both with better
   fortunes, and of noble family, I did not so choose, but I was enamoured
   of thee, and thy beautiful life, thy modesty, thy gentleness, and
   soberness of mind." Then immediately from these beginnings open the way
   to your discourse on true wisdom, and with some circumlocution make a
   protest against riches. For if you direct your argument at once against
   riches, you will bear too heavily upon her; but if you do it by taking
   an occasion, you will succeed entirely. For you will appear to be doing
   it in the way of an apology, not as a morose sort of person, and
   ungracious, and over-nice about trifles. But when you take occasion
   from what relates to herself, she will be even pleased. You will say
   then, (for I must now take up the discourse again,) that "whereas I
   might have married a rich woman, and with good fortune, I could not
   endure it. And why so? Not capriciously, and without reason; but I was
   taught well and truly, that money is no real possession, but a most
   despicable thing, a thing which moreover belongs as well to thieves,
   and to harlots, and to grave-robbers. So I gave up these things, and
   went on till I fell in with the excellence of thy soul, which I value
   above all gold. For a young damsel who is discreet and ingenuous, and
   whose heart is set on piety, is worth the whole world. For these
   reasons then, I courted thee, and I love thee, and prefer thee to my
   own soul. For the present life is nothing. And I pray, and beseech, and
   do all I can, that we may be counted worthy so to live this present
   life, as that we may be able also there in the world to come to be
   united to one another in perfect security. For our time here is brief
   and fleeting. But if we shall be counted worthy by having pleased God
   to so exchange this life for that one, then shall we ever be both with
   Christ and with each other, with more abundant pleasure. I value thy
   affection above all things, and nothing is so bitter or so painful to
   me, as ever to be at variance with thee. Yes, though it should be my
   lot to lose my all, and to become poorer than Irus, [438] and undergo
   the extremest hazards, and suffer any pain whatsoever, all will be
   tolerable and endurable, so long as thy feelings are true towards me.
   And then will my children be most dear to me, whilst thou art
   affectionately disposed towards me. But thou must do these duties too."
   Then mingle also with your discourse the Apostle's words, that "thus
   God would have our affections blended together; for listen to the
   Scripture, which saith, For this cause shall a man leave his father and
   mother, and cleave to his wife.' Let us have no pretext for
   narrow-minded jealousy. [439] Perish riches, and retinue of slaves, and
   all your outward pomps. To me this is more valuable than all." What
   weight of gold, what amount of treasures, are so dear to a wife as
   these words? Never fear that because she is beloved she will ever rave
   against thee, but confess that thou lovest her. For courtezans indeed,
   who now attach themselves to one and now to another, would naturally
   enough feel contempt towards their lovers, should they hear such
   expressions as these; but a free-born wife or a noble damsel would
   never be so affected with such words; no, she will be so much the more
   subdued. Show her too, that you set a high value on her company, and
   that you are more desirous to be at home for her sake, than in the
   market-place. And esteem her before all your friends, and above the
   children that are born of her, and let these very children be beloved
   by thee for her sake. If she does any good act, praise and admire it;
   if any foolish one, and such as girls may chance to do, advise her and
   remind her. Condemn out and out all riches and extravagance, and gently
   point out the ornament that there is in neatness and in modesty; and be
   continually teaching her the things that are profitable.

   Let your prayers be common. [440] Let each go to Church; and let the
   husband ask his wife at home, and she again ask her husband, the
   account of the things which were said and read there. If any poverty
   should overtake you, cite the case of those holy men, Paul and Peter,
   who were more honored than any kings or rich men; and yet how they
   spent their lives, in hunger and in thirst. Teach her that there is
   nothing in life that is to be feared, save only offending against God.
   If any marry thus, with these views, he will be but little inferior to
   monks; the married but little below the unmarried.

   If thou hast a mind to give dinners, and to make entertainments, let
   there be nothing immodest, nothing disorderly. If thou shouldest find
   any poor saint able to bless your house, able only just by setting his
   foot in it to bring in the whole blessing of God, invite him. And shalt
   I say moreover another thing? Let no one of you make it his endeavor to
   marry a rich woman, but much rather a poor one. When she comes in, she
   will not bring so great a source of pleasure from her riches, as she
   will annoyance from her taunts, from her demanding more than she
   brought, from her insolence, her extravagance, her vexatious language.
   For she will say perhaps, "I have not yet spent anything of thine, I am
   still wearing my own apparel, bought with what my parents settled upon
   me." What sayest thou, O woman? Still wearing thine own! And what can
   be more miserable than this language? Why, thou hast no longer a body
   of thine own, and hast thou money of thine own? After marriage ye are
   no longer twain, but are become one flesh, and are then your
   possessions twain, and not one? Oh! this love of money! Ye both are
   become one man, one living creature; and dost thou still say "mine
   own"? Cursed and abominable word that it is, it was brought in by the
   devil. Things far nearer and dearer to us than these hath God made all
   common to us, and are these then not common? We cannot say, "my own
   light, my own sun, my own water": all our greater blessings are common,
   and are riches not common? Perish the riches ten thousand times over!
   Or rather not the riches, but those tempers of mind which know not how
   to make use of riches, but esteem them above all things.

   Teach her these lessons also with the rest, but with much graciousness.
   For since the recommendation of virtue has in itself much that is
   stern, and especially to a young and tender damsel, whenever discourses
   on true wisdom are to be made, contrive that your manner be full of
   grace and kindness. And above all banish this notion from her soul, of
   "mine and thine." If she say the word "mine," say unto her, "What
   things dost thou call thine? For in truth I know not; I for my part
   have nothing of mine own. How then speakest thou of mine,' when all
   things are thine?" Freely grant her the word. Dost thou not perceive
   that such is our practice with children? When, whilst we are holding
   anything, a child snatches it, and wishes again to get hold of some
   other thing, we allow it, and say, "Yes, and this is thine, and that is
   thine." The same also let us do with a wife; for her temper is more or
   less like a child's; and if she says "mine," say, "why, everything is
   thine, and I am thine." Nor is the expression one of flattery, but of
   exceeding wisdom. Thus wilt thou be able to abate her wrath, and put an
   end to her disappointment. For it is flattery when a man does an
   unworthy act with an evil object: whereas this is the highest
   philosophy. Say then, "Even I am thine, my child; this advice Paul
   gives me where he says, The husband hath not power over his own body,
   but the wife.' (1 Cor. vii. 4.) If I have no power over my body, but
   thou hast, much more hast thou over my possessions." By saying these
   things thou wilt have quieted her, thou wilt have quenched the fire,
   thou wilt have shamed the devil, thou wilt have made her more thy slave
   than one bought with money, with this language thou wilt have bound her
   fast. Thus then, by thine own language, teach her never to speak of
   "mine and thine." And again, never call her simply by her name, but
   with terms of endearment, with honor, with much love. Honor her, and
   she will not need honor from others; she will not want the glory that
   comes from others, if she enjoys that which comes from thee. Prefer her
   before all, on every account, both for her beauty and her discernment,
   and praise her. Thou wilt thus persuade her to give heed to none that
   are without, but to scorn all the world except thyself. Teach her the
   fear of God, and all good things will flow from this as from a
   fountain, and the house will be full of ten thousand blessings. If we
   seek the things that are incorruptible, these corruptible things will
   follow. "For," saith He, "seek first His kingdom, and all these things
   shall be added unto you." (Matt. vi. 33.) What sort of persons, think
   you, must the children of such parents be? What the servants of such
   masters? What all others who come near them? Will not they too
   eventually be loaded with blessings out of number? For generally the
   servants also have their characters formed after their master's, and
   are fashioned after their humors, love the same objects, which they
   have been taught to love, speak the same language, and engage with them
   in the same pursuits. If thus we regulate ourselves, and attentively
   study the Scriptures, in most things we shall derive instruction from
   them. And thus shall be able to please God, and to pass through the
   whole of the present life virtuously, and to attain those blessings
   which are promised to those that love Him, of which God grant that we
   may all be counted worthy, through the grace and lovingkindness of our
   Lord Jesus Christ, with Whom, together with the Holy Ghost, be unto the
   Father, glory, power, and honor, now, and ever, through all ages. Amen.
     __________________________________________________________________

   [415] [Compare what Paul says in 1 Cor. xi. 8 and 12.--G.A.]

   [416] [He refers to Adam's marrying Eve.--G.A.]

   [417] [That is, he did not confine marriage to woman with woman.--G.A.]

   [418] [There is another reading which applies these words to the man,
   as follows: sustellon heauton kai sunagon, "that he might not, by
   contracting himself and making all center in himself, be cut off from
   the rest," instead of sustellousa, etc.--G.A.]

   [419] hopla.

   [420] ["hos expresses the mode of view in which the wives are to regard
   their obedience towards their husbands, namely, as rendered to the
   Lord.'"--Meyer. In Luke xiv. 26 the absolute is put for the relative,
   as elsewhere often, and this explains our author's difficulty.--G.A.]

   [421] [This "but" is by no means easy of explanation, but probably is
   to be understood thus: He is the saviour of the body that man certainly
   is not, "but, nevertheless," as the Church is subject to Christ, so let
   wives be to their husbands, etc.--Ellicott, Meyer, Bengel, Calvin, and
   Alford.--G.A.]

   [422] ["If you put all the arguments of orators together, you will not
   persuade husband and wife to mutual affection as Paul does in this
   place."--Bugenhagen, quoted by Meyer.--G.A.]

   [423] ["The word' (rhema) does not mean here the baptismal formula,' as
   Chrysostom holds, but the gospel,' and here stands without the article,
   because, denoting the word' kat' exochen, it could be treated as a
   proper noun, as nomos, &c. All special interpretations, except that of
   gospel,' are purely invented."--Meyer.--G.A.]

   [424] [Note that Chrysostom here quotes the Old Testament Apocrypha as
   Scripture: akoue tes graphes legouses. Dr. Schaff says: "He accepts the
   Syrian Canon of the Peshito, which includes the Old Test. with the
   Apocrypha," &c. Prolegomena, p. 19.--G.A.]

   [425] ouch hopos eutropos all' hopos euporos.

   [426] [The words, "of his flesh and of his bones," are omitted by '* A
   B, by Memphitic version, by Lach. Tish. Treg. (text) W. & H., and by
   the Rev. Ver. without any marginal notice whatever.--G.A.]

   [427] [Meyer: "For this reason,' namely, because we are members of
   Christ's body. Paul then applies what is spoken in Gen. of the union of
   husband and wife, by a typical interpretation, to the second coming
   (future, kataleipsei) of Christ, and his union with the Church, which
   shall take place at the Parousia." Ellicott says that Chrysostom's view
   is more probable, namely, that it refers to Christ's coming in the
   flesh. (See a little below, on ver. 32.)--G.A.]

   [428] [This seems a distinct statement on the part of the Apostle, that
   the preceding words refer not to actual marriage of man and woman, but
   to the nuptial union of Christ and the Church. So Meyer. But Dr.
   Riddle, in the Popular Commentary, says this "mystical interpretation
   is unsafe."--G.A.]

   [429] [Nevertheless, i.e., not to press the mystical bearings of the
   subject any further.--Ellicott. So substantially Meyer and
   Riddle.--G.A.]

   [430] The Gnostics, Encratites (Schaff, Church Hist. II. p. 495), and
   other sects forebade marriage; vid. 1 Tim. iv. 3. Here the Marcionites
   seem to be intended, whom St. Chrysostom often mentions; vid. supr.
   Hom. xix. [See Schaff's Church Hist., Vol. II., p. 457.--G.A.]

   [431] [On second marriages in the early Church, see Schaff's History of
   the Christian Church, Vol. II., p. 366.--G.A.]

   [432] [This, according to the Septuagint, which has oupo men moi
   gegonen heos tou nun. & 233; de kurios mou presbuteros. The Rev. Ver.,
   following the Hebrew, has, "After I am waxed old, shall I have
   pleasure, my lord being old also?"--G.A.]

   [433] [The punctuation of Field: oude epelthen; ho aner, &c., is
   clearly not so good as that of the Oxford translator: oude epelthen ho
   aner, &c.--G.A.]

   [434] [The Septuagint reads, hosepi to auto eglukanas edesmata, and
   this Chrysostom, not knowing Hebrew, follows. The Rev. Ver. has "We
   took sweet counsel together."--G.A.]

   [435] So Demosthenes says of Midias, kai eis musteria ten gunaika agei,
   kan allose poi bouletai, epi tou leukou zeugous tou ek Sikuonos. Dem.
   in Mid. p. 565.

   [436] [In Hom. XII. on 1 Cor. iv. 10, Chrysostom says, "But when
   marriages are solemnized, dancing and cymbals and flutes and shameful
   words and songs and drunkenness and revelings and the Devil's great
   heap of trash are introduced." And much more to the same effect and in
   great detail.--G.A.]

   [437] asmaton keklasmenon.

   [438] [The well-known beggar of Ithaca, the home of Ulysses. He was the
   messenger of the suitors of Penelope. See Odys. Bk. xviii. 1-125.
   Later, his name was used as an appellation, "an Irus, a beggar." Liban.
   i. 568.--Liddell and Scott.--G.A.]

   [439] mikropsuchia.

   [440] [For a picture of family life drawn by Clement of Alexandria, and
   another drawn by Tertullian, see Schaff, Church History, Vol. II., p.
   364.--G.A.]
     __________________________________________________________________

   Homily XXI.

   Ephesians vi. 1-3

   "Children, obey your parents in the Lord, for this is right. Honor thy
   father and mother (which is the first commandment with promise), that
   it may be well with thee, and thou mayest live long on the earth."

   As a man in forming a body, places the head first, after that the neck,
   then the feet, so does the blessed Paul proceed in his discourse. He
   has spoken of the husband, he has spoken of the wife, who is second in
   authority, he now goes on by gradual advances to the third rank--which
   is that of children. For the husband has authority over the wife, and
   the husband and the wife over the children. Now then mark what he is
   saying.

   "Children, [441] obey your parents in the Lord; for this is the first
   commandment with promise."

   Here he has not a word of discourse concerning Christ, not a word on
   high subjects, for he is as yet addressing his discourse to tender
   understandings. And it is for this reason, moreover, that he makes his
   exhortation short, inasmuch as children cannot follow up a long
   argument. For this reason also he does not discourse at all about a
   kingdom, (because it does not belong to the tender age of childhood to
   understand these subjects,) but what a child's soul most especially
   longs to hear, that he says, namely, that it shall "live long." For if
   any one shall enquire why it is that he omitted to discourse concerning
   a kingdom, but set before them the commandment laid down in the law, he
   does this because he speaks to them as infantile, and because he is
   well aware that if the husband and the wife are thus disposed according
   to the law which he has laid down, there will be but little trouble in
   securing the submission of the children. For whenever any matter has a
   good and sound and orderly principle and foundation, everything will
   thenceforward go on with method and regularity, with much facility: the
   more difficult thing is to settle the foundation, to lay down a firm
   basis. "Children," saith he, "obey your parents in the Lord," that is,
   according to the Lord. This, he means to say, is what God [442]
   commands you. But what then if they shall command foolish things?
   Generally a father, however foolish he may be himself, does not command
   foolish things. However, even in that case, the Apostle has guarded the
   matter, by saying, "in the Lord"; that is, wherever you will not be
   offending against God. So that if the father be a gentile or a heretic,
   we ought no longer to obey, because the command is not then, "in the
   Lord." But how is it that he says, "Which is the first commandment"?
   For the first is, "Thou shalt not commit adultery;--Thou shalt not
   kill." He does not speak of it then as first in rank, [443] but in
   respect of the promise. For upon those others there is no reward
   annexed, as being enacted with reference to evil things, and to
   departure from evil things. Whereas in these others, where there is the
   practice of good, there is further a promise held out. And observe how
   admirable a foundation he has laid for the path of virtue, that is,
   honor and reverence towards parents. When he would lead us away from
   wicked practices, and is just about to enter upon virtuous ones, this
   is the first thing he enjoins, honor towards parents; inasmuch as they
   before all others are, after God, the authors of our being, so that it
   is reasonable they should be the first to reap the fruits of our right
   actions; and then all the rest of mankind. For if a man have not this
   honor for parents he will never be gentle toward those unconnected with
   him.

   However, having given the necessary injunctions to children, he passes
   to the fathers, and says,

   Ver. 4. "And ye fathers, provoke not your children to wrath; but
   nurture them up in the chastening and admonition of the Lord."

   He does not say, "love them," because to this nature draws them even
   against their own will, and it were superfluous to lay down a law on
   such subjects. But what does he say? "Provoke not your children to
   wrath," as many do by disinheriting them, and disowning them, and
   treating them overbearingly, not as free, but as slaves. This is why he
   says, "Provoke not your children to wrath." Then, which is the chief
   thing of all, he shows how they will be led to obedience, referring the
   whole source of it to the head and chief authority. And in the same way
   as he has shown the husband to be the cause of the wife's obedience,
   (which is the reason also why he addresses the greater part of his
   arguments to him, advising him to attach her to himself by the power of
   love,) so, I say, here also, he refers the efficiency to him, by
   saying, "But bring them up in the chastening and admonition of the
   Lord." Thou seest that where there are spiritual ties, the natural ties
   will follow. Do you wish your son to be obedient? From the very first
   "Bring him up in the chastening and admonition of the Lord." Never deem
   it an unnecessary thing that he should be a diligent hearer of the
   divine Scriptures. For there the first thing he hears will be this,
   "Honor thy father and thy mother"; so that this makes for thee. Never
   say, this is the business of monks. Am I making a monk of him? No.
   There is no need he should become a monk. [444] Why be so afraid of a
   thing so replete with so much advantage? Make him a Christian. For it
   is of all things necessary for laymen [445] to be acquainted with the
   lessons derived from this source; but especially for children. For
   theirs is an age full of folly; and to this folly are superadded the
   bad examples derived from the heathen tales, where they are made
   acquainted with those heroes so admired amongst them, slaves of their
   passions, and cowards with regard to death; as, for example, Achilles,
   when he relents, when he dies for his concubine, when another gets
   drunk, and many other things of the sort. He requires therefore the
   remedies against these things. How is it not absurd to send children
   out to trades, and to school, and to do all you can for these objects,
   and yet, not to "bring them up in the chastening and admonition of the
   Lord"? And for this reason truly we are the first to reap the fruits,
   because we bring up our children to be insolent and profligate,
   disobedient, and mere vulgar fellows. Let us not then do this; no, let
   us listen to this blessed Apostle's admonition. "Let us bring them up
   in the chastening and admonition of the Lord." Let us give them a
   pattern. Let us make them from the earliest age apply themselves to the
   reading of the Scriptures. Alas, that so constantly as I repeat this, I
   am looked upon as trifling! Still, I shall not cease to do my duty.
   Why, tell me, do ye not imitate them of old? Ye women, especially,
   emulate those admirable women. Has a child been born to any one?
   Imitate Hannah's example (1 Sam. i. 24.); look at what she did. She
   brought him up at once to the temple. Who amongst you would not rather
   that his son should become a Samuel than that he should be king of the
   whole world ten thousand times over? "And how," you will say, "is it
   possible he should become such a one?" Why is it not possible? It is
   because thou dost not choose it thyself, nor committest him to the care
   of those who are able to make him such a one. "And who," it will be
   said, "is such a one as this?" God. Since she put him into the hands of
   God. For not even Eli himself was one of those in any great degree
   qualified to form him; (how could he be, he who was not able to form
   even his own children?) No, it was the faith of the mother and her
   earnest zeal that wrought the whole. He was her first child, and her
   only one, and she knew not whether she should ever have others besides.
   Yet she did not say, "I will wait till the child is grown up, that he
   may have a taste of the things of this life, I will allow him to have
   his pastime in them a little in his childish years." No, all these
   thoughts the woman repudiated, she was absorbed in one object, how from
   the very beginning she might dedicate the spiritual image [446] to God.
   Well may we men be put to the blush at the wisdom of this woman. She
   offered him up to God, and there she left him. And therefore was her
   married state more glorious, in that she had made spiritual objects her
   first care, in that she dedicated the first-fruits to God. Therefore
   was her womb fruitful, and she obtained other children besides. [447]
   And therefore she saw him honorable even in the world. For if men when
   they are honored, render honor in return, will not God much more, He
   who does this, even without being honored? How long are we to be mere
   lumps of flesh? How long are we to be stooping to the earth? Let
   everything be secondary with us to the provident care we should take of
   our children, and to our "bringing them up in the chastening and
   admonition of the Lord." If from the very first he is taught to be a
   lover of true wisdom, then wealth greater than all wealth has he
   acquired and a more imposing name. You will effect nothing so great by
   teaching him an art, and giving him that outward learning by which he
   will gain riches, as if you teach him the art of despising riches. If
   you desire to make him rich, do this. For the rich man is not he who
   desires great riches, and is encircled with great riches; but the man
   who has need of nothing. [448] Discipline your son in this, teach him
   this. This is the greatest riches. Seek not how to give him reputation
   and high character in outward learning, but consider deeply how you
   shall teach him to despise the glory that belongs to this present life.
   By this means would he become more distinguished and more truly
   glorious. This it is possible for the poor man and the rich man alike
   to accomplish. These are lessons which a man does not learn from a
   master, nor by art, but by means of the divine oracles. Seek not how he
   shall enjoy a long life here, but how he shall enjoy a boundless and
   endless life hereafter. Give him the great things, not the little
   things. Hear what Paul saith, "Bring them up in the chastening and
   admonition of the Lord"; study not to make him an orator, but train him
   up to be a philosopher. In the want of the one there will be no harm
   whatever; in the absence of the other, all the rhetoric in the world
   will be of no advantage. Tempers are wanted, not talking; character,
   not cleverness; deeds, not words. These gain a man the kingdom. These
   confer what are benefits indeed. Whet not his tongue, but cleanse his
   soul. I do not say this to prevent your teaching him these things, but
   to prevent your attending to them exclusively. Do not imagine that the
   monk alone stands in need of these lessons from Scripture. Of all
   others, the children just about to enter into the world specially need
   them. For just in the same way as the man who is always at anchor in
   harbor, is not the man who requires his ship to be fitted out and who
   needs a pilot and a crew, but he who is always out at sea; so is it
   with the man of the world and the monk. The one is entered as it were
   into a waveless harbor, and lives an untroubled life, and far removed
   from every storm; whilst the other is ever on the ocean, and lives out
   at sea in the very midst of the ocean, battling with billows without
   number.

   And though he may not need it himself, still he ought to be so prepared
   as to stop the mouths of others. [449] Thus the more distinguished he
   is in the present life, so much the more he stands in need of this
   education. If he passes his life in courts, there are many Heathens,
   and philosophers, and persons puffed up with the glory of this life. It
   is like a place full of dropsical people. Such in some sort is the
   court. All are, as it were, puffed up, and in a state of inflammation.
   And they who are not so are studying to become so. Now then reflect how
   vast a benefit it is, that your son on entering there, should enter
   like an excellent physician, furnished with instruments which may allay
   every one's peculiar inflammation, and should go up to every one, and
   converse with him, and restore the diseased body to health, applying
   the remedies derived from the Scriptures, and pouring forth discourses
   of the true philosophy. For with whom is the recluse to converse? with
   his wall and his ceiling? yea, or again with the wilderness and the
   woods? or with the birds and the trees? He therefore has not so great
   need of this sort of discipline. Still, however, he makes it his
   business to perfect this work, not so much with a view of disciplining
   others as himself. There is then every need of much discipline of this
   sort to those that are to mix in the present world, because such an one
   has a stronger temptation to sin than the other. And if you have a mind
   to understand it, he will further be a more useful person even in the
   world itself. For all will have a reverence for him from these words,
   when they see him in the fire without being burnt, and not desirous of
   power. But power he will then obtain, when he least desires it, and
   will be a still higher object of respect to the king; for it is not
   possible that such a character should be hid. Amongst a number of
   healthy persons, indeed, a healthy man will not be noticed; but when
   there is one healthy man amongst a number of sick, the report will
   quickly spread and reach the king's ears, and he will make him ruler
   over many nations. Knowing then these things, "bring up your children
   in the chastening and admonition of the Lord."

   "But suppose a man is poor." Still he will be in no wise more
   insignificant than the man who lives in kings' courts, because he is
   not in kings' courts; no, he will be held in admiration, and will soon
   gain that authority which is yielded voluntarily, and not by any
   compulsion. For if a set of Greeks, men worthless as they are, and
   dogs, [450] by taking up that worthless philosophy of theirs, (for such
   the Grecian philosophy is,) or rather not itself but only its mere
   name, and wearing the threadbare cloak, and letting their hair grow,
   impress many; how much more will he who is a true philosopher? If a
   false appearance, if a mere shadow of philosophy at first sight so
   catches us, what if we should love the true and pure philosophy? Will
   not all court it, and entrust both houses, and wives, and children,
   with full confidence to such men? But there is not, no, there is not
   such a philosopher existing now. And therefore, it is not possible to
   find an example of the sort. Amongst recluses, indeed, there are such,
   but amongst people in the world no longer. And that amongst recluses
   there are such, it would be possible to adduce a number of instances.
   However, I will mention one out of many. Ye know, doubtless, and have
   heard of, and some, perhaps, have also seen, the man whom I am now
   about to mention. I mean, the admirable Julian. This man was a rustic,
   in humble life, and of humble parentage, and totally uninstructed in
   all outward accomplishments, but full of unadorned wisdom. [451] When
   he came into the cities, (and this was but rarely,) never did such a
   concourse take place, not when orators, or sophists, or any one else
   rode in. But what am I saying? Is not his very name more glorious than
   that of any king's, and celebrated even to this day? And if these
   things were in this world, in the world in which the Lord promised us
   no one good thing, in which He hath told us we are strangers, let us
   consider how great will be the blessings laid up for us in the heavens.
   If, where they were sojourners they enjoyed so great honor, how great
   glory shall they enjoy where their own city is! If, where He promised
   tribulation, they meet with such attentive care, then where He promises
   true honors, how great shall be their rest!

   And now would ye have me exhibit examples of secular men? At present,
   indeed, we have none; still there are perhaps even secular men who are
   excellent, though not arrived at the highest philosophy. I shall
   therefore quote you examples from the saints of the ancient times. How
   many, who had wives to keep and children to bring up, were inferior in
   no respect, no, in no respect to those who have been mentioned? Now,
   however, it is no longer so, "by reason of the present distress" (1
   Cor. vii. 26.), as this blessed Apostle saith. Now then whom would ye
   have me mention? Noah, or Abraham? The son of the one or of the other?
   Or again, Joseph? Or would ye have me go to the Prophets? Moses I mean,
   or Isaiah? However, if you will, let us carry our discourse to Abraham,
   whom all are continually bringing forward to us above all others. Had
   he not a wife? Had he not children? Yes, for I too use the same
   language to you, as you do to me. He had a wife, but it was not because
   he had a wife that he was so remarkable. He had riches, but it was not
   because he had riches that he pleased God. He begat children, but it
   was not because he begat children that he was pronounced blessed. He
   had three hundred and eighteen servants born in his house, but it was
   not on this account that he was accounted wonderful. But would you know
   why it was? It was for his hospitality, for his contempt of riches, for
   his chastened conduct. For what, tell me, is the duty of a philosopher?
   Is it not to despise both riches and glory? Is it not to be above both
   envy and every other passion? Come now then, let us bring him forward
   and strip him, and show you what a philosopher he was. First of all, he
   esteemed his fatherland as nothing. God said, "Get thee out of thy
   country, and from thy kindred" (Gen. xii. 1.), and immediately he went
   forth. He was not bound to his house, (or surely he would never have
   gone forth,) nor to his love of familiar friends, nor to anything else
   whatever. But what? glory and money he despised above all others. For
   when he had put an end to war by turning the enemy to flight, and was
   requested to take the spoil, he rejected it. (Gen. xiv. 21-23.)

   Again, the son of this great man was reverenced, not because of his
   riches, but for his hospitality: not because of his children, but for
   his obedience: not because of his wife, but for the barrenness
   inflicted on his wife. (Gen. xxv. 21.)

   They looked upon the present life as nothing, they followed not after
   gain, they despised all things. Tell me, which sort of plants are the
   best? Are not those which have their strength from themselves and are
   injured neither by rains, nor by hailstorms, nor by gusts of wind, nor
   by any other vicissitude of the sort, but stand naked in defiance of
   them all, and needing neither wall nor fence to protect them? Such is
   the true philosopher, such is that wealth of which we spoke. He has
   nothing, and has all things: he has all things, and has nothing. For a
   fence is not within, but only without; a wall is not a thing of nature,
   but only built round from without. And what again, I ask, what sort of
   body is a strong one? Is it not that which is in health, and which is
   overcome neither by hunger nor repletion, nor by cold, nor by heat; or
   is it that which in view of all these things, needs both caterers, and
   weavers, and hunters, and physicians, to give it health? He is the rich
   man, the true philosopher, who needeth none of these things. For this
   cause it was that this blessed Apostle said, "Bring them up in the
   chastening and admonition of the Lord." Surround them not with outward
   defenses. For such is wealth, such is glory; for when these fall, and
   they do fall, the plant stands naked and defenseless, not only having
   derived no profit from them during the time past, but even injury. For
   those very shelters that prevented its being inured to the attacks of
   the winds, will now have prepared it for perishing all at once. And so
   wealth is injurious rather, because it renders us undisciplined for the
   vicissitudes of life. Let us therefore train up our children to be
   such, that they shall be able to bear up against every trial, and not
   be surprised at what may come upon them; "let us bring them up in the
   chastening and admonition of the Lord." And great will be the reward
   which will be thus laid up in store for us. For if men for making
   statues and painting portraits of kings enjoy so great honor, shall not
   we who adorn the image of the King of kings, (for man is the image of
   God,) receive ten thousand blessings, if we effect a true likeness? For
   the likeness is in this, in the virtue of the soul, when we train our
   children to be good, to be meek, to be forgiving, (because all these
   are attributes of God,) to be beneficent, to be humane; when we train
   them to regard the present world as nothing. Let this then be our task,
   to mold and to direct both ourselves and them according to what is
   right. Otherwise with what sort of boldness shall we stand before the
   judgment-seat of Christ? If a man who has unruly children is unworthy
   to be a Bishop (Tit. i. 6.), much more is he unworthy of the kingdom of
   Heaven. What sayest thou? If we have an unruly wife, or unruly
   children, shall we have to render account? Yes, we shall, if we do not
   with exactness bring in that which is due from ourselves; for our own
   individual virtue is not enough in order to salvation. If the man who
   laid aside the one talent gained nothing, but was punished even in such
   a manner, it is plain that one's own individual virtue is not enough in
   order to salvation, but there is need of that of another also. Let us
   therefore entertain great solicitude for our wives, and take great care
   of our children, and of our servants, and of ourselves. And in our
   government both of ourselves and of them, let us beseech God that He
   aid us in the work. If He shall see us interested in this work, and
   solicitous about it, He will aid us; but if He shall see us paying no
   regard to it, He will not give us His hand. For He does not vouchsafe
   us His assistance when we sleep, but when we labor also ourselves. For
   a helper, (as the name implies,) is not a helper of one that is
   inactive, but of one who works also himself. But the good God is able
   of Himself to bring the work to perfection, that we may be all counted
   worthy to attain to the blessings promised us, through the grace and
   compassions of His only begotten Son, with Whom together with the Holy
   Ghost be unto the Father, glory, might, and honor, now and ever, and
   throughout all ages. Amen.
     __________________________________________________________________

   [441] ["The address to children in a letter to the Church presupposes
   that the Apostle regards them as belonging to the Church, present at
   public worship, understanding the word read to and applicable to
   them."--Braune in Lange.--G.A.]

   [442] ["en kuri& 251;. Not God, as Chrysostom, and not kata kurion, as
   Chrysostom, but denoting the sphere to which the action is to be
   limited."--Ellicott.--G.A.]

   [443] taxei. ["Paul says prote, having before his mind not only the
   Decalogue, but also the entire series of divine precepts,' which begins
   with the Decalogue."--Meyer.--G.A.]

   [444] Fathers were very suspicious in St. Chrysostom's day of the
   influence of Christianity tending to make their children monks. In
   consequence of this prejudice against the monastic life, he wrote his
   Adv. Oppugn. Mon. Vit.

   [445] tois kosmikois.

   [446] agalma.

   [447] [On the authority of three mss., Savile and other editors
   concurring, we have departed here from the text of Field, which
   reverses the order of this and the following sentence, and leaves the
   sense less clear. v. 1 Sam. ii. 21.--G.A.]

   [448] [This reminds one of the saying of Socrates: To want nothing
   belongs to the gods, and to want as little as possible is to make the
   nearest approach to them.--G.A.]

   [449] [The following part of the paragraph explains this
   sentence.--G.A.]

   [450] triobolimaioi tines kai kunes.

   [451] St. Julian was a native of Cilicia, perhaps of Tarsus, and was
   martyred at Ægæ in the Dioclesian persecution. One of St. Chrysostom's
   orations is in his praise.
     __________________________________________________________________

   Homily XXII.

   Ephesians vi. 5-8

   "Servants, be obedient unto them that, according to the flesh, are your
   masters, with fear and trembling, in singleness of your heart, as unto
   Christ; not in the way of eye-service, as men-pleasers: but as servants
   of Christ, doing the will of God from the heart; with good-will doing
   service, as unto the Lord, and not unto men: knowing that whatsoever
   good thing each one doeth, the same shall he receive again from the
   Lord, whether he be bond or free."

   Thus then it is not husband only, nor wife, nor children, but virtuous
   servants also that contribute to the organization and protection of a
   house. Therefore the blessed Paul has not overlooked this department
   even. He comes to it, however, in the last place, because it is last in
   dignity and rank. Still he addresses much discourse also to them, no
   longer in the same tone as to children, but in a far more advanced way,
   inasmuch as he does not hold out to these the promise in this world,
   but in that which is to come. "Knowing," saith he, "that whatsoever
   good or evil [452] thing each one doeth, the same shall he receive of
   the Lord," and thus at once instructs them to love wisdom. For though
   they be inferior to the children in dignity, still in mind they are
   superior to them.

   "Servants," saith he, "be obedient to them that, according to the
   flesh, are your masters."

   Thus at once he raises up, at once soothes the wounded soul. Be not
   grieved, he seems to say, that you are inferior to the wife and the
   children. Slavery is nothing but a name. The mastership is "according
   to the flesh," brief and temporary; [453] for whatever is of the flesh,
   is transitory.

   "With fear," he adds, "and trembling." [454]

   Thou seest that he does not require the same fear from slaves as from
   wives: for in that case he simply said, "and let the wife see that she
   fear her husband"; whereas in this case he heightens the expression,
   "with fear," he saith, "and trembling, in singleness of your heart, as
   unto Christ." This is what he constantly says. What meanest thou,
   blessed Paul? He is a brother, or rather he has become a brother, he
   enjoys the same privileges, he belongs to the same body. Yea, more, he
   is the brother, not of his own master only, but also of the Son of God,
   he is partaker of all the same privileges; yet sayest thou, "obey your
   masters according to the flesh, with fear and trembling"? Yes, for this
   very reason, he would say, I say it. For if I charge free men to submit
   themselves one to another in the fear of God,--as he said above,
   "submitting yourselves one to another in the fear of Christ";--if I
   charge moreover the wife to fear and reverence her husband, although
   she is his equal; much more must I so speak to the servant. It is no
   sign of low birth, rather it is the truest nobility, to understand how
   to lower ourselves, to be modest and unassuming, and to give way to our
   neighbor. And the free have served the free with much fear and
   trembling.

   "In singleness of heart," he says.

   And it is well said, since it is possible to serve with fear and
   trembling, and yet not of good will, but in just any way that may be
   possible. Many servants in many instances secretly cheat their masters.
   And this cheating accordingly he does away, by saying, "in singleness
   of your heart as unto Christ, not in the way of eye-service as
   men-pleasers, but as servants of Christ, doing the will of God from the
   heart; with good-will doing service, as unto the Lord, and not unto
   men." Seest thou how many words he requires, in order to implant this
   good principle, "with goodwill," I mean, and "from the heart"? That
   other service, "with fear and trembling" I mean, we see many rendering
   to their masters, and the master's threat goes far to secure that. But
   show, saith he, that thou servest as "the servant of Christ," not of
   man. Make the right action your own, not one of compulsion. Just as in
   the words which follow, he persuades and instructs the man who is
   ill-treated by another to make the right action his own, and the work
   of his own free choice. Because inasmuch as the man that smites the
   cheek, is not supposed to come to that act in consequence of any
   intention in the person struck, but only of his own individual malice,
   what saith He? "Turn to him the other also" (Matt. v. 39.); to show him
   that in submitting to the first thou wert not unwilling. For he that is
   lavish in suffering wrong, makes that his own which is not his own act,
   by suffering himself to be smitten on the other cheek also, and not
   merely by enduring the first blow. For this latter will have perhaps
   the appearance even of cowardice; but that of a high philosophy.--Thus
   thou wilt show that it was for the sake of wisdom that thou didst bear
   the first blow also. And so in the present case, show here too, that
   thou bearest this slavery also willingly. The man-pleaser then is no
   servant of Christ. The servant of Christ is not a man-pleaser. (Gal. i.
   10.) For who that is the servant of God, makes it his object to please
   men? And who that pleases men, can be a servant of God?

   "From the heart," [455] saith he, "with good-will doing service." For
   since it is possible to do service even with singleness of heart and
   not wrongfully, and yet not with all one's might, but only so far as
   fulfilling one's bounden duty, therefore he says, do it with alacrity,
   not of necessity, upon principle, not upon constraint. If thus thou do
   service, thou art no slave; if thou do it upon principle, if with
   good-will, if from the heart, and if for Christ's sake. For this is the
   servitude that even Paul, the free man, serves, and exclaims, "For we
   preach not ourselves, but Christ Jesus, as Lord, and ourselves as your
   servants for Jesus' sake." (2 Cor. iv. 5.) Look how he divests thy
   slavery of its meanness. For just in the same way as the man who has
   been robbed, if he gives still more to him who has taken, is not ranked
   among those robbed, but rather amongst liberal givers; not amongst
   those who suffer evil, but amongst those who do good; and rather
   clothes the other with disgrace by his liberality, than is clothed with
   disgrace by being robbed,--so, I say, in this case, by his generosity
   he will appear at once more high-minded, and by showing that he does
   not feel the wrong, [456] will put the other to shame.

   Let us then do service to our masters for Christ's sake, "knowing," he
   continues, "that whatsoever good thing each one doeth, the same shall
   he receive of the Lord, whether he be bond or free." For inasmuch as it
   was probable that many masters, as being unbelievers, would have no
   sense of shame, and would make no return to their slaves for their
   obedience, observe how he has given them encouragement, so that they
   may have no misgiving about the remuneration, but may have full
   confidence respecting the recompense. For as they who receive a
   benefit, when they make no return, make God a debtor to their
   benefactors; so, I say, do masters also, if, when well-treated by thee,
   they fail to requite thee, requite thee the more, by rendering God thy
   debtor.

   Ver. 9. "And ye masters," he continues, "do the same things unto them."

   The same things. What are these? "With good-will do service." However
   he does not actually say, "do service," though by saying, "the same
   things," he plainly shows this to be his meaning. For the master
   himself is a servant. "Not as men-pleasers," he means, "and with fear
   and trembling": that is, toward God, fearing lest He one day accuse you
   for your negligence toward your slaves.

   "And forbear threatening;" be not irritating, he means, nor oppressive.

   "Knowing that both their Master and [457] yours is in Heaven." [458]

   Ah! How mighty a Master does he hint at here! How startling the
   suggestion! It is this. "With what measure thou metest, it shall be
   measured unto thee again" (Matt. vii. 2.); lest thou hear the sentence,
   "Thou wicked servant. I forgave thee all that debt." (Matt. xviii. 32.)

   "And there is no respect of persons," he saith, "with Him."

   Think not, he would say, that what is done towards a servant, He will
   therefore forgive, because done to a servant. Heathen laws indeed as
   being the laws of men, recognize a difference between these kinds of
   offenses. But the law of the common Lord and Master of all, as doing
   good to all alike, and dispensing the same rights to all, knows no such
   difference.

   But should any one ask, whence is slavery, and why it has found
   entrance into human life, (and many I know are both glad to ask such
   questions, and desirous to be informed of them,) I will tell you.
   Slavery is the fruit of covetousness, of degradation, of savagery;
   since Noah, we know, had no servant, nor had Abel, nor Seth, no, nor
   they who came after them. The thing was the fruit of sin, of rebellion
   against parents. Let children hearken to this, that whenever they are
   undutiful to their parents, they deserve to be servants. Such a child
   strips himself of his nobility of birth; for he who rebels against his
   father is no longer a son; and if he who rebels against his father is
   not a son, how shall he be a son who rebels against our true Father? He
   has departed from his nobility of birth, he has done outrage to nature.
   Then come also wars, and battles, and take their prisoners. [459] Well,
   but Abraham, you will say, had servants. Yes, but he used them not as
   servants.

   Observe how everything depends upon the head; the wife, by telling him
   "to love her"; the children, by telling him "to bring them up in the
   chastening and admonition of the Lord"; the servants, by the words,
   "knowing that both their Master and yours is in Heaven." So, saith he,
   ye also in like manner, as being yourselves servants, shall be kind and
   indulgent. "Finally, be strong in the Lord and in the strength of His
   might."

   But if, before considering this next, ye have a mind to hearken, I
   shall make the same remarks concerning servants, as I have also made
   before concerning children. Teach them to be religious, and everything
   else will follow of necessity. But now, when any one is going to the
   theater, or going off to the bath, he drags all his servants after him;
   but when he goes to church, not for a moment; nor does he compel them
   to attend and hear. Now how shall thy servant listen, when thou his
   master art attending to other things? Hast thou purchased, hast thou
   bought thy slave? Before all things enjoin him what God would have him
   do, to be gentle towards his fellow-servants, and to make much account
   of virtue.

   Every one's house is a city; and every man is a prince in his own
   house. That the house of the rich is of this character, is plain
   enough, where there are both lands, and stewards, and rulers over
   rulers. But I say that the house of the poor also is a city. Because
   here too there are offices of authority; for instance, the husband has
   authority over the wife, the wife over the servants, the servants again
   over their own wives; again the wives and the husbands over the
   children. Does he not seem to you to be, as it were, a sort of king,
   having so many authorities under his own authority? and that it were
   meet that he should be more skilled both in domestic and general
   government than all the rest? For he who knows how to manage these in
   their several relations, will know how to select the fittest men for
   offices, yes, and will choose excellent ones. And thus the wife will be
   a second king in the house, lacking only the diadem; and he who knows
   how to choose this king, will excellently regulate all the rest.

   Ver. 10. "Finally," saith he, "be strong in the Lord."

   Whenever the discourse is about to conclude, he always employs this
   turn. Said I not well from the first, that every man's house is a camp
   in itself? For look, having disposed of the several offices, he
   proceeds to arm them, and to lead them out to war. [460] If no one
   usurps the other's office, but every one remains at his post, all will
   be well ordered.

   "Be strong," saith he, "in the Lord, and in the strength of His might."

   That is, in the hope which we have in Him, by means of His aid. For as
   he had enjoined many duties, which were necessary to be done, fear not,
   he seems to say, cast your hope upon the Lord, and He will make all
   easy.

   Ver. 11. "Put on the whole armor of God, that ye may be able to stand
   against the wiles of the devil."

   He saith not, against the fightings, nor against the hostilities, but
   against the "wiles." For this enemy is at war with us, not simply, nor
   openly, but by "wiles." What is meant by wiles? To use "wiles," is to
   deceive and to take by artifice or contrivance; a thing which takes
   place both in the case of the arts, and by words, and actions, and
   stratagems, in the case of those who seduce us. I mean something like
   this. The Devil never proposes to us sins in their proper colors; he
   does not speak of idolatry, but he sets it off in another dress, using
   "wiles," [461] that is, making his discourse plausible, employing
   disguises. Now therefore the Apostle is by this means both rousing the
   soldiers, and making them vigilant, by persuading and instructing them,
   that our conflict is with one skilled in the arts of war, and with one
   who wars not simply, nor directly, but with much wiliness. And first
   then he arouses the disciples from the consideration of the Devil's
   skill; but in the second place, from his nature, and the number of his
   forces. It is not from any desire to dispirit the soldiers that stand
   under him, but to arouse, and to awaken them, that he mentions these
   stratagems, and prepares them to be vigilant; for had he merely
   detailed their power, and there stopped his discourse, he must have
   dispirited them. But now, whereas both before and after this, he shows
   that it is possible to overcome such an enemy, he rather raises their
   courage; for the more clearly the strength of our adversaries is stated
   on our part to our own people, so much the more earnest will it render
   our soldiers.

   Ver. 12. "For our wrestling is not," saith he, "against flesh and
   blood, [462] but against the principalities, against the powers,
   against the world-rulers of this darkness, against the spiritual hosts
   of wickedness, in the heavenly places."

   Having stimulated them by the character of the conflict, he next goes
   on to arouse them also by the prizes set before them. For what is his
   argument? Having said that the enemies are fierce, he adds further,
   that they despoil us of vast blessings. What are these? The conflict
   lies "in the heavenlies"; [463] the struggle is not about riches, not
   about glory, but about our being enslaved. And thus is the enmity
   irreconcilable. The strife and the conflict are fiercer when for vast
   interests at stake; for the expression "in the heavenlies" [464] is
   equivalent to, "for the heavenly things." It is not that they may gain
   anything by the conquest, but that they may despoil us. As if one were
   to say, "In what does the contract lie?" In gold. The word "in," means,
   "in behalf of"; the word "in," also means, "on account [465] of." [466]
   Observe how the power of the enemy startles us; how it makes us all
   circumspection, to know that the hazard is on behalf of vast interests,
   and the victory for the sake of great rewards. For he is doing his best
   to cast us out of Heaven.

   He speaks of certain "principalities, and powers, and world-rulers of
   this darkness." What darkness? Is it that of night? No, but of
   wickedness. "For ye were," saith he, "once darkness" (Eph. v. 8.); so
   naming that wickedness which is in this present life; for beyond it, it
   will have no place, not in Heaven, nor in the world to come.

   "World-rulers" [467] he calls them, not as having the mastery over the
   world, but the Scripture is wont to call wicked practices "the world,"
   as, for example, where Christ saith, "They are not of this world, even
   as I am not of the world." (John xvii. 16.) What then, were they not of
   the world? Were they not clothed with flesh? Were they not of those who
   are in the world? And again; "The world hateth Me, but you it cannot
   hate." (John vii. 7.) Where again He calls wicked practices by this
   name. Thus the Apostle here by the world means wicked men, and the evil
   spirits have more especial power over them. "Against the spiritual
   hosts of wickedness," saith he, "in the heavenly places."
   "Principalities, and powers," he speaks of; just as in the heavenly
   places there are "thrones and dominions, principalities and powers."
   (Col. i. 16.)

   Ver. 13. "Wherefore," saith he, "take up the whole armor of God, that
   ye may be able to withstand in the evil day, and, having done all, to
   stand."

   By "evil day" he means the present life, [468] and calls it too "this
   present evil world" (Gal. i. 4.), from the evils which are done in it.
   It is as much as to say, Always be armed. And again, "having done all,"
   saith he; that is, both passions, and vile lusts, and all things else
   that trouble us. He speaks not merely of doing the deed, but of
   completing it, [469] so as not only to slay, but to stand also after we
   have slain. For many who have gained this victory, have fallen again.
   "Having done," saith he, "all"; not having done one, but not the other.
   For even after the victory, we must stand. An enemy may be struck, but
   things that are struck revive again if we do not stand. But if after
   having fallen they rise up again, so long as we stand, they are fallen.
   So long as we waver not, the adversary rises not again.

   "Let us put on the whole armor of God." Seest thou how he banishes all
   fear? For if it be possible "to do all, and to stand," his describing
   in detail the power of the enemy does not create cowardice and fear,
   but it shakes off indolence. "That ye may be able," he saith, "to
   withstand in the evil day." And he further gives them encouragement too
   from the time; the time, he seems to say, is short; [470] so that ye
   must needs stand; faint not when the slaughter is achieved.

   Moral. If then it is a warfare, if such are the forces arrayed against
   us, if "the principalities" are incorporeal, if they are "rulers of the
   world," if they are "the spiritual hosts of wickedness," how, tell me,
   canst thou live in self-indulgence? How canst thou be dissolute? How if
   we are unarmed, shall we be able to overcome? These words let every one
   repeat to himself every day, whenever he is under the influence of
   anger, or of lust, whenever he is aiming, and all to no profit, after
   this languid life. Let him hearken to the blessed Paul, saying to him,
   "Our wrestling is not against flesh and blood, but against the
   principalities, against the powers." A harder warfare this than that
   which is matter of sense, a fiercer conflict. Think how long time this
   enemy is wrestling, for what it is that he is fighting, and be more
   guarded than ever. "Nay," a man will say, "but as he is the devil, he
   ought to have been removed out of the way, and then all had been
   saved." [471] These are the pretenses to which some of your indolent
   ones in self-defense give utterance. When thou oughtest to be thankful,
   O man, that, if thou hast a mind, thou hast the victory over such a
   foe, thou art on the contrary even discontented, and givest utterance
   to the words of some sluggish and sleepy soldier. Thou knowest the
   points of attack, [472] if thou choosest. Reconnoiter on all sides,
   fortify thyself. Not against the devil alone is the conflict, but also
   against his powers. How then, you may say, are we to wrestle with the
   darkness? By becoming light. How with the "spiritual hosts of
   wickedness"? By becoming good. For wickedness is contrary to good, and
   light drives away darkness. But if we ourselves too be darkness, we
   shall inevitably be taken captive. How then shall we overcome them? If,
   what they are by nature, that we become by choice, free from flesh and
   blood, thus shall we vanquish them. For once it was probable that the
   disciples would have many persecutors, "imagine not," he would say,
   "that it is they who war with you. They that really war with you, are
   the spirits that work in them. Against them is our conflict." Two
   things he provides for by these considerations; he renders them in
   themselves more courageous and he lets loose their wrath against those
   who war against them. And wherefore is our conflict against these?
   Since we have also an invincible ally, the grace of the Spirit. We have
   been taught an art, such as shall enable us to wrestle not against men,
   but against spirits. Nay, if we have a mind, neither shall we wrestle
   at all; for it is because we choose it, that there is a struggle, since
   so great is the power of Him that dwelleth in us, as that He said,
   "Behold, I have given you authority to tread upon serpents and
   scorpions, and over all the power of the enemy." (Luke x. 19.) All
   power hath He given us, both of wrestling and of not wrestling. It is
   because we are slothful, that we have to wrestle with them; for that
   Paul wrestled not, hear what he saith himself, "Who shall separate us
   from the love of Christ? shall tribulation, or anguish, or persecution,
   or famine, or nakedness, or peril, or sword?" (Rom. viii. 35.) And
   again hear his words, "God shall bruise Satan under your feet shortly."
   (Rom. xvi. 20.) For he had him under his subjection; whence also he
   said, "I charge thee in the name of Jesus Christ to come out of her."
   (Acts xvi. 18.) And this is not the language of one wrestling; for he
   that wrestles has not yet conquered, and he that has conquered no
   longer wrestles; he has subdued, has taken his captive. And so Peter
   again wrestled not with the devil, but he did that which was better
   than wrestling. In the case of the faithful, the obedient, the
   catechumens, they prevailed over him to vast advantage and over his
   powers. Hence too was it that the blessed Paul said, "For we are not
   ignorant of his devices" (2 Cor. ii. 11.), which was the way moreover
   in which he especially overcame him; and again hear his words, "And no
   marvel--if his ministers also fashion themselves as ministers of
   righteousness." (2 Cor. xi. 14, 15.) So well knew he every part of the
   conflict, and nothing escaped him. Again, "For the mystery of
   lawlessness," saith he, "doth already work." (2 Thess. ii. 7.)

   But against us is the struggle; for hearken again to him, saying, "I am
   persuaded, that neither angels, nor principalities, nor things present,
   nor things to come, nor powers, nor any other creature, shall be able
   to separate us from the love of Christ." (Rom. viii. 38.) He saith not
   simply, "from Christ," but, "from the love of Christ." [473] For many
   there are who are united forsooth to Christ, and who yet love Him not.
   Not only, saith he, shalt thou not persuade me to deny Him, but, not
   even to love Him less. And if the powers above had not strength to do
   this, who else should move him? Not, however, that he saith this, as
   though they were actually attempting it, but upon the supposition;
   wherefore also he said, "I am persuaded." So then he did not wrestle,
   yet nevertheless he fears his artifices; for hear what he saith, "I
   fear lest by any means, as the serpent beguiled Eve in his craftiness,
   your minds should be corrupted from the simplicity that is toward
   Christ." (2 Cor. xi. 3.) True, you will say, but he uses this word
   touching himself also, where he saith, "For I fear [474] lest, by any
   means, after that I have preached to others, I myself should be
   rejected." How then art thou "persuaded that no one shall separate
   thee"? Perceivest thou that the expression is that of lowliness and of
   humility? For he already dwelt in Heaven. And hence also it was that he
   said, "For I know nothing against myself" (1 Cor. iv. 4.); and again,
   "I have finished the course." (2 Tim. iv. 7.) So that it was not with
   regard to these matters that the devil placed obstacles in his way, but
   with reference to the interests of the disciples. And why forsooth?
   Because in these points he was not himself sole master, but also their
   own will. There the devil prevailed in some cases; nay, neither there
   was it over him that he prevailed, but over the indolence of persons
   who took no heed. If indeed, whether from slothfulness, or anything
   else of the sort, he had failed to fulfill his own duty, then had the
   devil prevailed over him; but if he himself on his part did all he
   could, and they obeyed not it was not over him he prevailed, but over
   their disobedience; and the disease prevailed not over the physician,
   but over the unruliness of the patient; for, when the physician takes
   every precaution, and the patient undoes all, the patient is defeated,
   not the physician. Thus then in no instance did he prevail over Paul.
   But in our own case, it is matter for contentment that we should be so
   much as able to wrestle. For the Romans indeed this is not what he
   asks, but what? "He shall bruise Satan under your feet shortly." (Rom.
   xvi. 20.) And for these Ephesians he invokes, "Him that is able to do
   exceeding abundantly above all that we ask or think." (Eph. iii. 20.)
   He that wrestles is still held fast, but it is enough for him that he
   has not fallen. When we depart hence, then, and not till then, will the
   glorious victory be achieved. For instance, take the case of some evil
   lust. The extraordinary thing would be, not even to entertain it, but
   to stifle it. If, however, this be not possible, then though we may
   have to wrestle with it, and retain it to the last, yet if we depart
   still wrestling, we are conquerors. For the case is not the same here
   as it is with wrestlers; for there if thou throw not thy antagonist,
   thou hast not conquered; but here if thou be not thrown, thou hast
   conquered; if thou art not thrown, thou hast thrown him; and with
   reason, because there both strive for the victory, and when the one is
   thrown, the other is crowned; here, however, it is not thus, but the
   devil is striving for our defeat; when then I strip him of that upon
   which he is bent, I am conqueror. For it is not to overthrow us, but to
   make us share his overthrow that he is eager. Already then am I
   conqueror, for he is already cast down, and in a state of ruin; and his
   victory consists not in being himself crowned, but in effecting my
   ruin; so that though I overthrow him not, yet if I be not overthrown, I
   have conquered. What then is a glorious victory? It is, over and above,
   to trample him underfoot, as Paul did, by regarding the things of this
   present world as nothing. Let us too imitate him, and strive to become
   above them, and nowhere to give him a hold upon us. Wealth,
   possessions, vain-glory, give him a hold. And oftentimes indeed this
   has roused him, and oftentimes exasperated him. But what need is there
   of wrestling? What need of engaging with him? He who is engaged in the
   act of wrestling has the issue in uncertainty, whether he may not be
   himself defeated and captured. Whereas he that tramples him under foot,
   has the victory certain.

   Oh then, let us trample under foot the power of the devil; let us
   trample under foot our sins, I mean everything that pertains to this
   life, wrath, lust, vain-glory, every passion; that when we depart to
   that world, we may not be convicted of betraying that power which God
   hath given us; for thus shall we attain also the blessings that are to
   come. But if in this we are unfaithful, who will entrust us with those
   things which are greater? If we were not able to trample down one who
   had fallen, who had been disgraced, who had been despised, who was
   lying beneath our feet, how shall the Father give us a Father's
   rewards? If we subdue not one so placed in subjection to us, what
   confidence shall we have to enter into our Father's house? For, tell
   me, suppose thou hadst a son, and, that he, disregarding the
   well-disposed part of thy household, should associate with them that
   have distressed thee, with them that have been expelled his father's
   house, with them that spend their time at the gaming table, and that he
   should go on so doing to the very last; will he not be disinherited? It
   is plain enough he will. And so too shall we; if, disregarding the
   Angels who have well pleased our Father and whom He hath set over us,
   we have our conversation with the devil, inevitably we shall be
   disinherited, which God forbid; but let us engage in the war we have to
   wage with him.

   If any one hath an enemy, if any one hath been wronged by him, if any
   one is exasperated, let him collect together all that wrath, all that
   fierceness, and pour it out upon the head of the devil. Here wrath is a
   good thing, here anger is profitable, here revenge is praiseworthy, for
   just as amongst the heathen, revenge is a vice, so truly here is
   revenge a virtue. So then if thou hast any failings, rid thyself of
   them here. And if thou art not able thyself to put them away, do it,
   though with thy members also. [475] Hath any one struck thee? Bear
   malice against the devil, and never relinquish thy hatred towards him.
   Or again, hath no one struck thee? Yet bear him malice still, because
   he insulted, because he offended thy Lord and Master, because he
   injures and wars against thy brethren. With him be ever at enmity, ever
   implacable, ever merciless. Thus shall he be humbled, thus despicable,
   thus shall he be an easy prey. If we are fierce towards him, he shall
   never be fierce towards us. If we are compliant, then he will be
   fierce; it is not with him as it is with our brethren. He is the foe
   and enemy, both of life and salvation, both ours and his own. If he
   loves not himself, how shall he be able to love us? Let us then put
   ourselves in array and wound him, having for our mighty confederate the
   Lord Jesus Christ, who can both render us impregnable to his snares,
   and worthy of the good things to come; which God grant that we may all
   attain, through the grace and lovingkindness of our Lord Jesus Christ,
   with whom, together with the Holy Ghost, be unto the Father, glory,
   might, and honor, now and ever, and throughout all ages. Amen.
     __________________________________________________________________

   [452] [The words, "or evil," ekakon, are not in the text of this
   passage at all, though Chrysostom has them. Chrysostom and the
   Patristic writers in general often quote the New Testament without
   exactness. They quote often from memory, and are seldom critical. Cf.
   Schaff, Companion to Greek Testament, p. 164.--G.A.]

   [453] ["Wrong. It means those who are your human masters,' in
   distinction from Christ, the divine' master."--Meyer.--G.A.]

   [454] ["With fear and trembling, i.e. with that zeal which is ever
   keenly apprehensive of not doing enough."--Meyer.--G.A.]

   [455] ["From the heart" (ek psuches) is joined by Chrysostom with what
   follows. (So Westcott and Hort.) But as met' eunoias expresses the
   well-meaning disposition, it already includes the sense of ek psuches.
   So that ek psuches belongs to what precedes. So Meyer, Ellicott, and
   Rev. Ver.--G.A.]

   [456] arpages.

   [457] [The second kai (kai auton kai humon) is omitted in Chrysostom's
   text of this passage, and in the textus receptus, so that it does not
   appear in the Authorized English Version. The Revised Version has it,
   however, and correctly so.--G.A.]

   [458] [Meyer quotes Seneca, Thyest. 607:-- Quicquid a vobis minor
   extimescit Major hoc vobis dominus minatur. Omne sub regno graviore
   regnum est.--G.A.]

   [459] [He seems to refer slavery to three causes: 1. covetousness; 2.
   rebellion against parents; 3. war, where prisoners are taken and made
   slaves.--G.A.]

   [460] [This is very beautiful, but hardly correct exegesis. "The word
   finally' introduces a general, final exhortation, winding up the whole
   parenetic portion of the epistle (iv. i-vi. 9.)."--Meyer.--G.A.]

   [461] methodeuon.

   [462] ["Flesh and blood, i.e. feeble men,' just as in Gal. i. 16, and
   Matt. xvi. 17. The word pale, which means nothing else than a
   wrestling,' is specially chosen by the Apostle (who elsewhere uses agon
   or mache), in order to bring out the more strongly in connection with
   pros haima kai sarka the contrast between this less perilous form of
   contest and that which follows."--Meyer.--G.A.]

   [463] en tois epouraniois.

   [464] en tois epouraniois.

   [465] ["The word en does not mean for' or on account of,' and the
   phrase is here local (i. 3.)."--Meyer.--G.A.]

   [466] to en huper esti, kai to en, dia estin.

   [467] kosmokratoras.

   [468] ["The use of hemera, rather than ai& 242;ni (Gal. i. 4.) is
   opposed to the interpretation of Chrysostom. Still more untenable is
   the view of Meyer, that Paul is here specifying the day when the last
   great Satanic outbreak was to take place. Paul has at heart what he
   knew was much more present and more constantly impending, namely, the
   day of violent temptation."--Ellicott.--G.A.]

   [469] Not ergasamenoi, but katergasamenoi.

   [470] i.e. "but a day.'"

   [471] [This entire sentence and the preceding one, though attested by
   three mss. and read by Savile, are wanting in the text of Field, who
   has, in their stead, Nun oun elthe, phesin, emoi palaisai, "Now then,"
   says some one, "he has come to wrestle with me," which seems to leave
   the sense incomplete, and does not suit the following sentence. See
   note on page 82.--G.A.]

   [472] labas.

   [473] [This text in Rom. has, "from the love of God which is in Christ
   Jesus our Lord."--G.A.]

   [474] [The words, "I fear," phoboumai gar, are not in the text of 1
   Cor. ix. 27. See note 1 on page 157.--G.A.]

   [475] [We have here followed the text of Savile (supported by three
   mss.), as follows: ei de me dunasai autos apothesthai, kan meta ton
   melon ton son, in preference to the text of Field, which has ei me
   dunasai auta apthoesthai, e meta ton melon ton son.--G.A.]
     __________________________________________________________________

   Homily XXIII.

   Ephesians vi. 14

   "Stand therefore, having girded your loins with truth."

   Having drawn up this army, and roused their zeal,--for both these
   things were requisite, both that they should be drawn up in array and
   subject to each other, and that their spirit should be aroused,--and
   having inspired them with courage, for this was requisite also, he next
   proceeds also to arm them. For arms had been of no use, had they not
   been first posted each in his own place, and had not the spirit of the
   soldier's soul been roused; for we must first arm him within, and then
   without.

   Now if this is the case with soldiers, much more is it with spiritual
   soldiers. Or rather in their case, there is no such thing as arming
   them without, but everything is within. He hath roused their ardor, and
   set it on fire, he hath added confidence. He hath set them in due
   array. Observe how he also puts on the armor. "Stand therefore," [476]
   saith he. The very first feature in tactics is, to know how to stand
   well, and many things will depend upon that. Hence he discourses much
   concerning standing, saying also elsewhere, "Watch ye, stand fast." (1
   Cor. xvi. 13.) And again, "So stand fast in the Lord." (Philip. iv. 1.)
   And again, "Let him that thinketh he standeth, take heed lest he fall."
   (1 Cor. x. 12.) And again, "That ye may be able, having done all, to
   stand." (Eph. vi. 13.) Doubtless then he does not mean merely any way
   of standing, but a correct way, and as many as have had experience in
   wars know how great a point it is to know how to stand. For if in the
   case of boxers and wrestlers, the trainer recommends this before
   anything else, namely, to stand firm, much more will it be the first
   thing in warfare, and military matters.

   The man who, in a true sense, stands, is upright; he stands not in a
   lazy attitude, not leaning upon anything. Exact uprightness discovers
   itself by the way of standing, so that they who are perfectly upright,
   they stand. But they who do not stand, cannot be upright, but are
   unstrung and disjointed. The luxurious man does not stand upright, but
   is bent; so is the lewd man, and the lover of money. He who knows how
   to stand will from his very standing, as from a sort of foundation,
   find every part of the conflict easy to him.

   "Stand therefore," saith he, "having girded your loins with truth."
   [477]

   He is not speaking of a literal, physical girdle, for all the language
   in this passage he employs in a spiritual sense. [478] And observe how
   methodically he proceeds. First he girds up his soldier. [479] 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. By 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 course 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.

   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." [480] 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 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
   "girded 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 [481] 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." [482] 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 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, [483] 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
   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? [484] 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 eat
   it, both sandalled and girded. And why? That we too may be ready for
   our Exodus, for our departure hence.

   Moral. 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 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" (Philip. 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 xxxviii. 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 Ezekiel (Ezek. ix. 11, Sept.) girded. Nay more, and the
   Angels, too, appear to us girded (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. iii. 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.

   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? "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 it. Let not us 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.
   xiii. 23.), but the "earnest of the Spirit" (2 Cor. i. 22.), "the
   citizenship which is in Heaven" (Philip. iii. 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." [485] 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 His." (Heb. iv. 10.) "Let us not then be weary in
   well-doing, for in due season we shall reap, if we faint not." (Gal.
   vi. 9.) Seest thou how that just as He led them, so also He leads us?
   In their case, touching the manna and the 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. [486] 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, [487] 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, [488] 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.

   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 glory, strength, honor forever and ever.
   Amen.
     __________________________________________________________________

   [476] ["Stand,' here, is not, like the preceding stenai (in verse 13),
   the standing of the victor, but the standing forth of the man ready for
   the combat."--Meyer.--G.A.]

   [477] Compare Isa. xi. 5.

   [478] noetos.

   [479] ["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.]

   [480] ["It is clear that truth does not mean objectively the gospel,'
   for that is designated later, ver. 17, by rhema theou (the word of
   God'), but subjectively,' truth as an inward property, i.e. the harmony
   of knowledge with the objective truth given in the
   gospel.'"--Meyer.--G.A.]

   [481] The Manichees considered matter to be uncreate; vid. Note on St.
   Augustine's Confessions, i. b. The Marcionites considered matter
   intrinsically evil; vid. Theod. Hær. 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.

   [482] apathos.

   [483] The word anagoge, 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. in Psalm cxix. (120) init.;
   Basil. in Esai. v. § 152. Sometimes for an interpretation with
   reference simply to heavenly persons and things; vid. Mosheim, de Reb.
   ante Const. p. 644; Dionys. Hierarch Cæl. 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 anagoge: Anagoge vero de spiritalibus mysteriis
   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.]

   [484] anagogen.

   [485] [For the use of these words in the church service, see Bingham,
   Antiquities, xv. 3, 10, and Hom. III. on Ephesians.--G.A.]

   [486] [The text in this passage is very corrupt. Three mss. have ouketi
   skolex ho aisthetos lumainetai...alla ho tes dikaiosunes. But as Field
   says, hoskolex tes dikaiosunes ("the worm of righteousness") seems
   "absurdissimum." Three other mss. give the reading which we have
   adopted: "No longer the earthly worm," &c., "but that which dwelleth
   eternally with fire," all' ho to puri sundiaionizon hemas lumainetai.
   Field, in his text, follows a single ms., and emends even that.--G.A.]

   [487] anothen.

   [488] phossaton, fossatum.
     __________________________________________________________________

   Homily XXIV.

   Ephesians vi. 14-17

   "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.

   "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. [489] 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.

   "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; [490] 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 hear." (Ps. x. 17.) "Of the
   gospel," he says, "of peace," and with reason; for inasmuch as he had
   made mention of warfare and fighting, 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 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.
   [491] 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.

   "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, "If 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 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 [492] 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 I am an ambassador in
   chains, that in it I may speak boldly, as I ought to speak."

   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.

   Ver. 21. "But that ye also [493] 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.

   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."

   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 a lion." (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?

   But what is the "preparation of the Gospel"? [494] 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.

   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 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 [495] 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." (Rom. viii. 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. 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 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 [496] to preserve us. For if we
   quench his darts, quickly shall we receive also those saving thoughts
   that suffer not our governing principle [497] 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.

   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.
   For a 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. xxvii.
   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?

   "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 Syrophoenician
   woman (Mark vii. 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.

   "Praying at all seasons," saith he, "in the Spirit."

   That is to say, let us seek for the things which are according to God,
   nothing of this world, nothing pertaining to this life.

   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; [498] 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, "Yea,
   Lord: for even the dogs eat of the crumbs which fall from their
   masters' table" (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. i. 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. "If thou wilt indeed," she continues, "look on
   the affliction of thine handmaid, and wilt give unto thine handmaid a
   man child, then will I 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 entire, 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.

   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 would 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. [499] 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?"

   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.

   "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.

   "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 to come. 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."

   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," that
   is, "through virtue." [500] 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." [501] 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" [502] (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; [503] 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 because of
   my foolishness." (Ps. xxxviii. 5.)

   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 [504] 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 not 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 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." [505] 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."

   Moral. 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; then is there no longer season for repentance.
   How many things did the rich man bewail then? (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. How 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, [506]
   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.
     __________________________________________________________________

   [489] ["Righteousness' here is Christian moral rectitude (Rom. vi.
   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 aletheia, so here his moral'
   rectitude by dikaiosune."--Meyer.--G.A.]

   [490] ["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;
   Philip. i. 20.), and thereby produces consecration of courageous
   readiness' for the conflict (Rom. viii. 31, 38, 39.)."--Meyer.--G.A.]

   [491] [This interpretation does not suit the context. "Faith is here
   saving faith, bringing assurance of forgiveness and future
   blessedness."--Meyer.--G.A.]

   [492] [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 to the
   consciousness of the Christian.--Meyer and Ellicott.--G.A.]

   [493] ["Ye also," as well as the Colossians (Col. iv. 8, 9.). Meyer's
   Introd. sec. 2. The kai, on supposition of priority of Colossians,
   admits of an easy and natural explanation.--Ellicott.--G.A.]

   [494] [After having treated this part of the chapter, our author now
   returns to it, and supplements what he has already said.--G.A.]

   [495] ["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.--G.A.]

   [496] [Faith is not the helmet. Chrysostom's exegesis of the parts of
   the armor is not clear. Salvation is the helmet; for tou soteriou is a
   genitive of apposition. Receive the helmet, which is salvation. "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.]

   [497] to hegemonikon.

   [498] pannuchidas. St. Chrysostom often speaks of vigils, which were
   Church Services extending past midnight into the morning; vid. Hom. in
   Esai. i. 1, iv. 1, etc.; vid. Bingham, Antiqu. xiii. 9, § 4.

   [499] philosophian.

   [500] ["en 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.]

   [501] [Tit. ii. 7, where aphthoria is used, which, according to Meyer,
   does mean uncorruptedness, while aphtharsia in our passage means
   imperishableness.--G.A.]

   [502] [phthora kataphtharese anupomoneto for Hebrew lbt lvn, Rev. Ver.,
   "Thou wilt surely wear away."--G.A.]

   [503] [Comp. Rom. v. 12: "As through one man sin entered into the
   world, and death by sin; and so death passed unto all men."--G.A.]

   [504] [Field's text has entha gar aphtharsia, phthora estin, which
   seems a contradiction, whereas Savile's text, with four mss., has ouk
   estin.--G.A.]

   [505] [Job vii. 5, Sept.: phuretai de mou to soma en sapria skolekon,
   teko de bolakas ges apo ichoros xuon: "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 Zöckler in Lange: "My
   flesh is clothed with worms and crusts of earth."--G.A.]

   [506] [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 (Eccl. 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.]
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   the homilies of St. john Chrysostom

   archbishop of constantinople,

   on the

   EPISTLES OF ST. PAUL THE APOSTLE

   TO the

   PHILIPPIANS, COLOSSIANS, AND THESSALONIANS.

   The Oxford Translation Revised, with Additional Notes, by

   rev. jOHN A. BROADUS, d.d.,

   PRESIDENT OF THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY, LOUISVILLE, KY.
     __________________________________________________________________

   Preface [to the Oxford Ed.]

   ------------------------

   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.

   Philip. 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 modern 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. iii. 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 information 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. Cotton, 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.
   Bowles, 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.]

   C.M.
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   homilies of St. John Chrysostom,

   archbishop of constantinople,

   on the

   epistle of St. paul the apostle

   to the

   philippians.

   ------------------------

   Introductory Discourse.

   The Philippians are of a city in Macedonia, a city that is a colony, as
   Luke saith. Here that seller of purple was converted, a woman of
   uncommon piety and heedfulness. Here the ruler of the synagogue [507]
   believed. Here was Paul scourged with Silas. Here the magistrates
   requested them to depart, and were afraid of them, and the preaching
   had an illustrious commencement. And he bears them many and high
   testimonies himself, calling them his own crown, and saying they had
   suffered much. For, "To you," he saith, "it hath been granted of God,
   [508] not only to believe on Him, but also to suffer in His behalf."
   (Philip. i. 29.) But when he wrote to them, it happened that he was in
   bonds. Therefore he says, "So that my bonds became manifest in Christ
   in the whole prætorium," calling the palace of Nero the prætorium.
   [509] But he was bound and let go again, [510] and this he showed to
   Timothy by saying, "At my first defence no one took my part, but all
   forsook me: may it not be laid to their account. But the Lord stood by
   me and strengthened me." (2 Tim. iv. 16.) He speaks of the bonds then
   in which he was before that defence. For that Timothy was not present
   then, is evident: for, "At my first defence," he says, "no man took my
   part"; and this, by writing, he was making known to him. He would not
   then, had he already known it, have written thus to him. But when he
   wrote this epistle, Timothy was with him. And he shows it by what he
   says: "But I hope in the Lord Jesus to send Timothy shortly unto you."
   (Philip. ii. 19.) And again, "Him I hope to send forthwith so soon as I
   shall see how it will go with me." For he was loosed from his bonds and
   again bound after he had been to them. But if he saith, "Yea, and I am
   [511] offered upon the sacrifice and service of your faith," it is not
   as though this were now come to pass, but as much as to say, "and
   whenever this takes place I am glad," raising them from their dejection
   at his bonds. For that he was not about to die at that time is plain
   from what he saith: "But I hope [512] in the Lord that I myself also
   shall come shortly unto you." (Philip. ii. 24.) And again, "And having
   this confidence, I know that I shall abide, yea, and abide with you
   all."

   2. But the Philippians had sent to him Epaphroditus, to carry him
   money, and to know the things concerning him, for they were most
   lovingly disposed toward him. For that they sent, hear himself, saying,
   "I have all things, and abound; I am filled, having received from
   Epaphroditus the things that came from you." At the same time they sent
   to know this. For that they sent also to know this he shows at once in
   the beginning of the epistle, writing of his own matters, and saying,
   "But I would have you know that the things which happened unto me have
   fallen out rather unto the progress of the Gospel." (Philip. i. 12.)
   And again, "I hope to send Timothy shortly unto you, that I also may be
   of good comfort when I know your state." This, "that I also," is as if
   he meant "as you for full assurance sent to know the things concerning
   me, so I also,' that I may be of good comfort when I know the things
   concerning you." Since then they had also been a long time without
   sending [513] (for this he proves by saying, "Now at length you have
   revived your thought for me") (Philip. iv. 10.), and then they heard
   that he was in bonds (Philip. ii. 26.); for if they heard about
   Epaphroditus, that he was sick, he being no such very remarkable person
   as Paul was, much more did they hear about Paul, and it was reasonable
   that they should be disturbed; therefore, in the opening of the epistle
   he offers them much consolation about his bonds, showing that they
   should not merely not be disturbed, but even rejoice. Then he gives
   them counsel about unanimity and humility, teaching them that this was
   their greatest safety, and that so they could easily overcome their
   enemies. For it is not being in bonds that is painful to your teachers,
   but their disciples not being of one mind. For the former brings even
   furtherance to the Gospel, but the latter distracts.

   3. So then after admonishing them to be of one mind, and showing that
   unanimity comes of humility, and then aiming a shaft at those Jews who
   were everywhere corrupting the doctrine under a show of Christianity,
   and calling them "dogs" and "evil workers" (Philip. iii. 2.), and
   giving admonition to keep away from them, and teaching to whom it is
   right to attend, and discoursing at length on moral points, and
   bringing them to order, and recalling them to themselves, by saying,
   "The Lord is at hand" (Philip. iv. 5.), he makes mention also, with his
   usual wisdom, of what had been sent, and then offers them abundant
   consolation. But he appears in writing to be doing them special honor,
   and never in any place writes any thing of reproof, which is a proof of
   their virtue, in that they gave no occasion to their teacher, and that
   he has written to them not in the way of rebuke, but throughout in the
   way of encouragement. And as I said also at first, this city showed
   great readiness for the faith; inasmuch as the very jailor, (and you
   know it is a business full of all wickedness,) at once, upon one
   miracle, both ran to them, and was baptized with all his house. For the
   miracle that took place he saw alone, but the gain he reaped not alone,
   but jointly with his wife and all his house. Nay, even the magistrates
   who scourged him seem to have done this rather of sudden impulse than
   out of wickedness, both from their sending at once to let him go, and
   from their being afterwards afraid. And he bears testimony to them not
   only in faith, or in perils, but also in well-doing, where he says,
   "That even in the beginning of the Gospel, ye sent once and again unto
   my need" (Philip. iv. 15, 16.), when no one else did so; for he says,
   "no Church had fellowship with me in the matter of giving and
   receiving"; and that their intermission had been rather from lack of
   opportunity than from choice, saying, "Not that ye took no thought for
   me, but ye lacked opportunity." (Philip. iv. 10.) Let us also, knowing
   these things, and having so many patterns, and the love that he bore
   them--for that he loved them greatly appears in his saying, "For I have
   no man like minded, who will care truly for your state" (Philip. ii.
   20.); and again, "Because I have you in my heart, and in my bonds,"--

   4. let us also, knowing these things, show ourselves worthy of such
   examples, by being ready to suffer for Christ. [514] But now the
   persecution is no more. So then, if there is nothing else, let us
   imitate their earnestness in well doing, and not think, if we have
   given once or twice, that we have fulfilled all. For we must do this
   through our whole life. For it is not once that we have to please God,
   but constantly. The racer, if, after running even ten heats, he leave
   the remaining one undone, has lost all; and we, if we begin with good
   works, and afterward faint, have lost all, have spoiled all. Listen to
   that profitable admonition that saith, "Let not mercy [515] and truth
   forsake thee." (Prov. iii. 3.) He saith not do so once, nor the second
   time, nor the third, nor the tenth, nor the hundredth, but continually:
   "let them not forsake thee." And he did not say, Do not forsake them,
   but, "Let them not forsake thee," showing that we are in need of them,
   and not they of us; and teaching us that we ought to make every effort
   to keep them with us. And "bind them," saith he, "about thy neck." For
   as the children of the wealthy have an ornament of gold about their
   neck, and never put it off, because it exhibits a token of their high
   birth, so should we too wear mercy ever about us, showing that we are
   children of the compassionate one, "who makes the sun to rise upon the
   evil and the good" (Matt. v. 45.). "But the unbelievers," you say, "do
   not believe it." I say then, hereby shall they believe, if we do these
   works. If they see that we take pity on all, and are enrolled under Him
   for our Teacher, they will know that it is in imitation of Him that we
   so act. For "mercy," it says, "and true faith." [516] He well said
   "true." For He willeth it not to be of rapine or fraud. For this were
   not "faith"; this were not "truth." For he that plundereth must lie and
   forswear himself. So do not thou, saith he, but have faith with thy
   mercy.

   Let us put on this ornament. Let us make a golden chain for our soul,
   of mercy I mean, while we are here. For if this age [517] pass, we can
   use it no longer. And why? There there are no poor, There there are no
   riches, no more want There. While we are children, let us not rob
   ourselves of this ornament. For as with children, if they become men,
   these are taken away, and they are advanced to other adornment; so too
   is it with us. There will be no more alms by money, but other and far
   nobler. [518] Let us not then deprive ourselves of this! Let us make
   our soul appear beautiful! Great is alms, beautiful, and honorable,
   great is that gift, but greater is goodness. If we learn to despise
   riches, we shall learn other things besides. For behold how many good
   things spring from hence! He that giveth alms, as he ought to give,
   learns to despise wealth. He that has learned to despise wealth has cut
   up the root of evils. So that he does not do a greater good than he
   receives, not merely in that there is a due recompense and a requital
   for alms, but also in that his soul becomes philosophic, and elevated,
   and rich. He that gives alms is instructed not to admire riches or
   gold. And this lesson once fixed in his mind, he has gotten a great
   step toward mounting to Heaven, and has cut away ten thousand occasions
   of strife, and contention, and envy, and dejection. For ye know, ye too
   know, that all things are done for riches, and unnumbered wars are made
   for riches. But he that has learned to despise them, has placed himself
   in a quiet harbor, he no longer fears damage. For this hath alms taught
   him. He no longer desires what is his neighbor's; for how should he,
   that parts with his own, and gives? He no longer envies the rich man;
   for how should he, that is willing to become poor? He clears the eye of
   his soul. And these are but here. But hereafter it is not to be told
   what blessings he shall win. He shall not abide without with the
   foolish virgins, but shall enter in with those that were wise, together
   with the Bridegroom, having his lamps bright. And though they have
   endured hardship in virginity, he that hath not so much as tasted these
   hardships shall be better than they. Such is the power of Mercy. [519]
   She brings in her nurslings with much boldness. For she is known to the
   porters in Heaven, that keep the gates of the Bride-Chamber, and not
   known only, but reverenced; and those whom she knows to have honored
   her, she will bring in with much boldness, and none will gainsay, but
   all make room. For if she brought God down to earth, and persuaded him
   to become man, much more shall she be able to raise a man to Heaven;
   for great is her might. If then [520] from mercy and loving-kindness
   God became man, and He persuaded Himself to become a servant, much
   rather will He bring His servants into His own house. Her let us love,
   on her let us set our affection, not one day, nor two, but all our life
   long, that she may acknowledge us. If she acknowledge us, the Lord will
   acknowledge us too. If she disown us, the Lord too will disown us, and
   will say, "I know you not." But may it not be ours to hear this voice,
   but that happy one instead, "Come, ye blessed of my Father, inherit the
   kingdom prepared for you from the foundation of the world." (Matt. xxv.
   34.) Which may we all obtain, by His grace and lovingkindness, in
   Christ Jesus our Lord, with whom to the Father and the Holy Ghost, be
   glory, strength, honor, now and for ever, and world without end. Amen.
     __________________________________________________________________

   [507] [This reading contains an obvious error, and would be readily
   altered by students or copyists; and one manuscript gives "keeper of
   the prison." Chrysostom not unfrequently makes slips in quoting from
   memory, as do most preachers. He is here doubtless thinking of Crispus.
   (Acts xviii. 8.) Below, in paragraph 3, he has it right.--J.A.B.]

   [508] [All documents for New Testament give "in behalf of Christ."
   Chrysostom was quoting from memory.--J.A.B.]

   [509] [Scholars now generally understand the prætorian camp or the
   prætorian guard. See Lightfoot here.--J.A.B.]

   [510] His statement amounts to this, that the present epistle was
   written in St. Paul's first imprisonment, when Timothy was with him,
   for that the second to Timothy was written in a second imprisonment,
   from which he was only released by martyrdom. The "first defence"
   belongs to the second imprisonment. Between the two, it is probable
   that he visited the Philippians, according to his intention.

   [511] The if is omitted, perhaps in order to put the objection in a
   strong light.

   [512] [Correct New Testament text, "trust."--J.A.B.]

   [513] [The altered text and most editions add "but had then done it,"
   through misunderstanding of the rather obscure connection.--J.A.B.]

   [514] [Such a digressive and awkward sentence is of course smoothed out
   in the altered text, but is perfectly natural in a freely spoken
   discourse.--J.A.B.]

   [515] The same word is here used for "mercy" and "alms." [And it is
   quoted from the Sept. in the plural, "mercies," or
   "almsgivings."--J.A.B.]

   [516] The LXX. have "faith," probably in the sense of "truth," which
   Aquila has, and the Hebrew requires; "true" is added by St. Chrys. to
   mark this.

   [517] helikia, which carries on the simile. [He means the age of
   childhood, when ornaments are a pleasure.--J.A.B.]

   [518] He probably refers to the benefits conferred by the Saints on
   those on earth.

   [519] [The same Greek word that above is translated "alms."--J.A.B.]

   [520] Such a repetition is common with Chrysostom, sometimes perhaps
   from his own excitement. Here it seems rather meant to temper the
   warmth of his eloquence, and fix a sober thought.
     __________________________________________________________________

   Homily I.

   Philippians i. 1, 2

   "Paul and Timothy, servants of Christ Jesus, to all the saints in
   Christ Jesus which are at Philippi, fellow-Bishops [521] and Deacons:
   Grace to you, and peace, from God our Father, and the Lord Jesus
   Christ."

   Here, as writing to those of equal honor, he does not set down his rank
   of Teacher, but another, and that a great one. And what is that? He
   calls himself a "servant," and not an Apostle. For great truly is this
   rank too, and the sum of all good things, to be a servant of Christ,
   and not merely to be called so. "The servant of Christ," this is truly
   a free man in respect to sin, and being a genuine servant, he is not a
   servant to any other, since he would not be Christ's servant, but by
   halves. And in again writing to the Romans also, he says, "Paul, a
   servant of Jesus Christ." (Rom. i. 1.) But writing to the Corinthians
   and to Timothy he calls himself an "Apostle." On what account then is
   this? Not because they were superior to Timothy. Far from it. But
   rather he honors them, and shows them attention, beyond all others to
   whom he wrote. For he also bears witness to great virtue in them. For
   besides, there indeed he was about to order many things, and therefore
   assumed his rank as an Apostle. But here he gives them no injunctions
   but such as they could perceive of themselves.

   "To the saints in Christ Jesus which are at Philippi." Since it was
   likely that the Jews too would call themselves "saints" from the first
   oracle, when [522] they were called a "holy people, a people for God's
   own possession" (Ex. xix. 6; Deut. vii. 6, etc.); for this reason he
   added, "to the saints in Christ Jesus." For these alone are holy, and
   those hence-forward profane. "To the fellow-Bishops [523] and Deacons."
   What is this? were there several Bishops of one city? Certainly not;
   but he called the Presbyters so. For then they still interchanged the
   titles, and the Bishop was called a Deacon. [524] For this cause in
   writing to Timothy, he said, "Fulfil thy ministry," when he was a
   Bishop. For that he was a Bishop appears by his saying to him, "Lay
   hands hastily on no man." (1 Tim. v. 22.) And again, "Which was given
   thee with the laying on of the hands of the Presbytery." (1 Tim. iv.
   14.) Yet Presbyters would not have laid hands on a Bishop. And again,
   in writing to Titus, he says, "For this cause I left thee in Crete,
   that thou shouldest appoint elders [525] in every city, as I gave thee
   charge. If any man is blameless, the husband of one wife" (Tit. i. 5,
   6.); which he says of the Bishop. [526] And after saying this, he adds
   immediately, "For the Bishop must be blameless, as God's steward, not
   self willed." (Tit. i. 7.) So then, as I said, both the Presbyters were
   of old called Bishops and Deacons of Christ, and the Bishops
   Presbyters; and hence even now many Bishops write, "To my
   fellow-Presbyter," and, "To my fellow-Deacon." But otherwise the
   specific name is distinctly appropriated to each, the Bishop and the
   Presbyter. "To the fellow-Bishops," he says, "and Deacons,

   Ver. 2. "Grace to you and peace from God our Father and the Lord Jesus
   Christ."

   How is it that though he nowhere else writes to the Clergy, not in
   Rome, nor in Corinth, nor in Ephesus, nor anywhere, but in general, to
   "all the saints, the believers, the beloved," yet here he writes to the
   Clergy? Because it was they that sent, and bare fruit, and it was they
   that dispatched Epaphroditus to him.

   Ver. 3. "I thank my God," he says, "upon all my remembrance of you."

   He said in another of his writings, "Obey them that have the rule over
   you, and submit to them: for they watch in behalf of your souls, as
   they that shall give account; that they may do this with joy, and not
   with grief." (Heb. xiii. 17.) If then the "grief" be due to the
   wickedness of the disciples, the doing it "with joy" would be due to
   their advancement. As often as I remember you, I glorify God. But this
   he does from his being conscious of many good things in them. I both
   glorify, he says, and pray. I do not, because ye have advanced unto
   virtue, cease praying for you. But "I thank my God," he says, "upon all
   my remembrance of you,"

   Ver. 4. "Always in every prayer of mine for you all making request also
   with joy."

   "Always," [527] not only while I am praying. "With joy." For it is
   possible to do this with grief too, as when he says elsewhere, "For out
   of much affliction and anguish of heart I wrote unto you with many
   tears." (2 Cor. ii. 4.)

   Ver. 5. "For your fellowship in furtherance of the Gospel from the
   first day even until now."

   Great is that he here witnesseth of them, and very great, and what one
   might have witnessed of Apostles and Evangelists. Ye did not, because
   ye were entrusted with one city, he saith, care for that only, but ye
   leave nothing undone to be sharers of my labors, being everywhere at
   hand and working with me, and taking part in my preaching. It is not
   once, or the second, or third time, but always, from the time ye
   believed until now, ye have assumed the readiness of Apostles. Behold
   how those indeed that were in Rome turned away from him; [528] for hear
   him saying, "This thou knowest, that all that are in Asia turned away
   from me." (2 Tim. i. 15.) And again, "Demas forsook me": and "at my
   first defence no one took my part." (2 Tim. iv. 10, 16.) But these,
   although absent, shared in his tribulations, both sending men to him,
   and ministering to him according to their ability, and leaving out
   nothing at all. And this ye do not now only, saith he, but always, in
   every way assisting me. So then it is a "fellowship in furtherance of
   the Gospel." For when one preacheth, and thou waitest on the preacher,
   thou sharest his crowns. Since even in the contests that are without,
   the crown is not only for him that striveth, but for the trainer, and
   the attendant, and all that help to prepare the athlete. For they that
   strengthen him, and recover him, may fairly participate in his victory.
   And in wars too, not only he that wins the prize of valor, but all they
   too that attend him, may fairly claim a share in the trophies, and
   partake of the glory, as having shared in his conflict by their
   attendance on him. For it availeth not a little to wait on saints, but
   very much. For it makes us sharers in the rewards that are laid up for
   them. Thus; suppose some one hath given up great possessions for God,
   continually devotes himself to God, practices great virtue, and even to
   words, and even to thoughts, and even in everything observes extreme
   strictness. It is open to thee too, even without showing such
   strictness, to have a share in the rewards that are laid up for him for
   these things. How? If thou aid him both in word and deed. If thou
   encourage him both by supplying his needs, and by doing him every
   possible service. For then the smoother of that rugged path will be
   thyself. So then if ye admire those in the deserts that have adopted
   the angelic life, those in the churches that practice the same virtues
   with them; if ye admire, and are grieved that ye are far behind them;
   ye may, in another way, share with them, by waiting on them, and aiding
   them. For indeed this too is of God's lovingkindness, to bring those
   that are less zealous, [529] and are not able to undertake the hard and
   rugged and strict life, to bring, I say, even those, by another way,
   into the same rank with the others. And this Paul means by
   "fellowship." They give a share to us, he means, in carnal things, and
   we give a share to them in spiritual things. For if God for little and
   worthless things granteth the kingdom, His servants too, for little and
   material things, give a share in spiritual things: or rather it is He
   that giveth both the one and the other by means of them. Thou canst not
   fast, nor be alone, nor lie on the ground, nor watch all night? Yet
   mayest thou gain the reward of all these things, if thou go about the
   matter another way, by attending on him that laboreth in them, and
   refreshing and anointing him constantly, and lightening the pains of
   these works. He, for his part, stands fighting and taking blows. Do
   thou wait on him when he returns from the combat, receive him in thy
   arms, wipe off the sweat, and refresh him; comfort, soothe, restore his
   wearied soul. If we will but minister to the saints with such
   readiness, we shall be partakers of their rewards. This Christ also
   tells us. "Make to yourselves friends by means of the mammon of
   unrighteousness, that they may receive you into their eternal
   tabernacles." (Luke xvi. 9.) Seest thou that they are become sharers?
   "From the first day," he says, "even until now." And "I rejoice" not
   only for what is past, but also for the future; for from the past I
   guess that too.

   Ver. 6. "Being confident of this very thing, that He which began a good
   work in you will perfect it until the day of Jesus Christ."

   See how he also teaches them to be unassuming. For since he had
   witnessed a great thing of them, that they may not feel as men are apt
   to do, he presently teaches them to refer both the past and the future
   to Christ. How? By saying, not, "Being confident that as ye began ye
   will also finish," but what? "He which began a good work in you will
   perfect it." He did not rob them of the achievement, (for he said, "I
   rejoice for your fellowship," clearly as if making it their act,) nor
   did he call their good deeds solely their own, but primarily of God.
   "For I am confident," saith he, "that He which began a good work in you
   will perfect it until the day of Jesus Christ." That is, God will. And
   it is not about yourselves, he implies, but about those descending from
   you that I feel thus. And indeed it is no small praise, that God should
   work in one. For if He is "no respecter of persons," as indeed He is
   none, but is looking to our purpose [530] when He aids us in good
   deeds, it is evident that we are agents in drawing Him to us; so that
   even in this view he did not rob them of their praise. Since if His in
   working were indiscriminate, there would have been nothing to hinder
   but that even Heathens and all men might have Him working in them, that
   is, if He moved us like logs and stones, and required not our part. So
   that in saying "God will perfect it," this also again is made their
   praise, who have drawn to them the grace of God, so that He aids them
   in going beyond human nature. And in another way also a praise, as that
   "such are your good deeds that they cannot be of man, but require the
   divine impulse." But if God will perfect, then neither shall there be
   much labor, but it is right to be of good courage, for that they shall
   easily accomplish all, as being assisted by Him.

   Ver. 7. "Even as it is right for me to be thus minded on behalf of you
   all, because I have you in my heart, inasmuch as both in my bonds, and
   in the defence and confirmation of the Gospel, ye all are partakers
   with me of grace."

   Greatly still does he show here his longing desire, in that he had them
   in his heart; and in the very prison, and though bound, he remembered
   the Philippians. And it is not a little to the praise of these men,
   since it is not of prejudice that this Saint conceived his love, but of
   judgment, and right reasons. So that to be loved of Paul so earnestly
   is a proof of one's being something great and admirable. "And in the
   defense," [531] he says, "and confirmation of the Gospel." And what
   wonder if he had them when in prison, since not even at the moment of
   going before the tribunal to make my defense, he says, did ye slip from
   my memory. For so imperial a thing is spiritual love, that it gives way
   to no season, but ever keeps hold of the soul of him who loves, and
   allows no trouble or pain to overcome that soul. For as in the case of
   the Babylonian furnace, when so vast a flame was raised, it was a dew
   to those blessed Children. So too does friendship occupying the soul of
   one who loves, and who pleases God, shake off every flame, and produce
   a marvelous dew.

   "And in the confirmation of the Gospel," he says. So then his bonds
   were a confirmation of the Gospel, and a defense. And most truly so.
   How? For if he had shunned bonds, he might have been thought a
   deceiver; but he that endures every thing, both bonds and affliction,
   shows that he suffers this for no human reason, but for God, who
   rewards. For no one would have been willing to die, or to incur such
   great risks, no one would have chosen to come into collision with such
   a king, [532] I mean Nero, unless he looked to another far greater
   King. Truly a "confirmation of the Gospel" were his bonds. See how he
   more than succeeded in turning all things to their opposite. For what
   they supposed to be a weakness and a detraction, that he calls a
   confirmation; and had this not taken place, there had been a weakness.
   Then he shows that his love was not of prejudice, but of judgment. Why?
   I have you (in my heart), he says, in my bonds, and in my defense,
   because of your being "partakers of my grace." What is this? Was this
   the "grace" of the Apostle, to be bound, to be driven about, to suffer
   ten thousand evils? Yes. For He says, "My grace is sufficient for thee,
   for my power is made perfect in weakness." (2 Cor. xii. 9.)
   "Wherefore," saith he, "I take pleasure in weaknesses, in injuries."
   Since then I see you in your actions giving proof of your virtue, and
   being partakers of this grace, and that with readiness, I reasonably
   suppose thus much. For I that have had trial of you, and more than any
   have known you, and your good deeds; how that even when so distant from
   us, ye strive not to be wanting to us in our troubles, but to partake
   in our trials for the Gospel's sake, and to take no less share than
   myself, who am engaged in the combat, far off as ye are; am doing but
   justice in witnessing to these things.

   And why did he not say "partakers," but "partakers with me" [533] ? I
   myself too, he means, share with another, that I may be a partaker of
   the Gospel; that is, that I may share in the good things laid up for
   the Gospel. [534] And the wonder indeed is that they were all so
   minded; for he says that "ye all are fellow-partakers of grace." From
   these