and distress? Wilt thou then be any longer thy- thou art suffering no evil, thou regardest this self? Let us not, I pray and entreat you, as worse than any punishment, and by this let us not vainly deceive ourselves and com- alone art consumed, and bemoanest thyself, and fort ourselves with arguments like these; no, weepest, and judgest it to be as bad as ten let us practise those virtues, which shall thousand deaths; what shalt thou suffer then? avail to save us. The object before us is to Why, even were there no hell at all, the very sit together with Christ, and art thou trifling thought of the kingdom, were it not enough to about such matters as these? Why, were there destroy and consume thee? And that such will no other sin at all, how great punishment ought be the case, we have enough in our own experiwe not to suffer for these very speeches them-ence of things to teach us. Let us not then selves, because we are so insensate, so wretched, vainly flatter our own souls with speeches like and so indolent, as, even with so vast a privilege these; no, let us take heed, let us have a before us, to talk thus? Oh! how much shalt regard for our own salvation, let us make virtue thou have to lament, when thou shalt then con- our care, let us rouse ourselves to the practice sider them that have done good! When thou of good works, that we may be counted worthy shalt behold slaves and base-born who have to attain to this exceeding glory, in Jesus labored but a little here, there made partakers Christ our Lord with whom to the Father, of the royal throne, will not these things be together with the Holy Spirit be glory, might, worse to thee than torment? For if even now, honor, now and ever, and for ages of ages. when thou seest any in high reputation, though Amen. HOMILY V. CHAPTER II. VERSES II, 12. "Wherefore remember, that aforetime ye the Gentiles in we have been created unto good works, and the flesh, who are called Uncircumcision by that this were sufficient to induce us to cultivate virwhich is called Circumcision in the flesh made by hands; that ye were at that time separate from tue; "remember," for that remembrance is Christ, alienated from the commonwealth of Israel, sufficient to make us grateful to our Benefactor, and strangers from the covenants of the promise," that ye were aforetime Gentiles." Observe having no hope, and without God in the world." 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." " 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.3 THERE are many things to show the lovingkindness of God. First, the fact, that by Himself He hath sayed us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, The honor then of the Jews is in names, their that He hath exalted us to the place where we perogative is in the flesh. For uncircumcision are. For all these things both contain in them- | is nothing, and circumcision is nothing. selves the greatest demonstration of His lovingkindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal. "Wherefore," saith he, "remember;" because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, "Wherefore remember." "Wherefore." Why, "wherefore?" Because probably the latter."-Ellicott.-G. A.] "These been imparted to us (vv. 4-10)," (Ellicott vv. 1-7). ["They were those designated Foreskin' by the people who bear the name of the surgical operation performed on their flesh." Meyer.-G. A.] [They were without church, without promise, without hope, without God, and that in the profane wicked world (ev T xóσμ being in contrast to πολιτείας του Ισραήλ and like it, ethical in reference.) Aeo may mean ignorant of God or forsaken by God, 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 is our peace, Who made both one." 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 What is this, "both one?" He does not this circumcision is not "the commonwealth." mean this, that He hath raised us to that high Again, the being strangers from the covenants descent of theirs, but that he hath raised both of promise, the having no hope to come, the us and them to a yet higher. Only that the being without God in this world, all these were blessing to us is greater, because to these it had parts of their condition. He was speaking of been promised, and they were nearer than we; heavenly things; he speaks also of those which to us it had not been promised, and we were are upon earth; since the Jews had a great farther off than they. Therefore it is that he opinion of these. Thus also Christ in comfort- says, "And that the Gentiles might glorify God ing His disciples, after saying, "Blessed are for His mercy." (Rom. xv: 9.) The promise they that have been persecuted for righteous- indeed He gave to the Israelites, but they were ness' sake, for theirs is the kingdom of heaven," unworthy; to us He gave no promise, nay, we adds the lesser point of consolation, "for so," were even strangers, we had nothing in common saith He, persecuted they the prophets which with them; yet hath He made us one, not by were before you." (Matt. v: 10-12.) For this, knitting us to them, but by knitting both them compared with the greatness of the other, is far and us together into one. I will give you an less, yet in regard to the being nigh, and illustration. Let us suppose there to be two believing, it is great and sufficient, and has much statues, the one of silver, the other of lead, and force. This then was the sharing in the com- then that both shall be melted down, and that monwealth. His word is not, "separated," the two shall come out gold. Behold, thus hath but alienated from the commonwealth." His He made the two one. Or put the case again word is not, "ye took no interest in," but, in another way. Let the two be, one a slave, "ye had not so much as any part in, and were the other an adopted son: and let both offend strangers." The expressions are most emphatic, Him, the one as a disinherited child, the other and indicate the separation to be very wide. as a fugitive, and one who never knew a father. Because the Israelites themselves were without Then let both be made heirs, both trueborn this commonwealth, not however as aliens, but sons. Behold, they are exalted to one and the as indifferent to it, and they fell from the cove- same dignity, the two are become one, the one nants, not however as strangers, but as unwor- coming from a longer, the other from a nearer thy. distance, and the slave becoming more noble But what were "the covenants of the prom-than he was before he offended. ise?" "To thee and to thy seed," saith He, "will I give this land," (Gen. xvii: 8.) and whatever else He promised. "And brake down," he proceeds, "the middle wall of partition." "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,1 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 [ "This too is what they should remember, but the Apostle continues the contrast in an independent sentence."-Riddle, in Popalar Commentary.—G. A.] 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 "["The emphatic prononn is used, avròs. 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.] 66 66 rather that he calls "the enmity in the flesh," Having abolished by ordinances ? "'2 a middle wall, in that it is a common barrier, For he makes a wide distinction between cutting us off alike from God.1 As the Prophet "commandments" and "ordinances.'' He says, "Your iniquities separate between you and either then means "faith," calling that an Me;" (Isa. lix: 2.) for that enmity which He "ordinance," (for by faith alone He saved us,) had both against Jews and Gentiles was, as it or he means precept," such as Christ gave, were, a middle wall. And this, whilst the law when He said, But I say unto you, that ye existed, was not only not abolished, but rather are not to be angry at all." (Matt. v: 22.) was strengthened; "for the law," saith the That is to say, "If thou shalt believe that God Apostle, "worketh wrath." (Rom. iv: 15.) raised Him from the dead, thou shalt be saved." Just in the same way then as when he says in (Rom. x: 6-9.) And again, "The word is that passage, "the law worketh wrath, ," he nigh thee, in thy mouth, and in thine heart. does not ascribe the whole of this effect to the Say not, Who shall ascend into heaven, or who law itself, but it is to be understood, that it is shall descend into the abyss?" or, who hath because we have transgressed it; so also in this brought Him again from the dead?" Instead place he calls it a middle wall, because through of a certain manner of life, He brought in faith. being disobeyed it wrought enmity. The law For that He might not save us to no purpose, was a hedge, but this it was made for the sake He both Himself underwent the penalty, and of security, and for this reason was called "a also required of men the faith that is by hedge," to the intent that it might form an doctrines. 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 meant by, 1 is ["The only mode of taking ex@pav in harmony with the context is not as Chrysostom, "but of the enmity which existed between Jews and Gentiles."-Meyer. "Ev Tĥ σapki, 'in the flesh,' does not belong to Thy ex@par, as Chrysostom construes it but to karapynoas, 'having abolished.'" So Meyer and Rev. Ver.-G. A.J "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.3 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 [ The order of the Greek is as follows : τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας. Chrysostom has because of the order joined ἐν δόγμασιν with καταργήσας, as its modal definition, But ev δόγμασιν belongs to ἐντολών meaning the law of commandments consisting in ordinances," évToAv denoting the 'contents' of thelaw and ev doyuaσiv the 'form' in which they were given" so Meyer.-G. A.] [v avr: "This is not equivalent to di javroû, 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.] 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,' (xarallán) but "might reconcile thoroughly (àñozaralλážy1)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. 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 ncr 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; oyixa" 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 nimNothing can be more decisive, nothing more ble, and yet this is not shown without a rider; expressive than these words. His death, saith so also the flesh will then show her goodness, the Apostle, hath "slain" the enmity. He when we cut off her prancings. But neither hath "wounded" and "killed" it, not by giving again is the rider shown, if he have not skill. charge to another, nor by what He wrought Nay he himself will do mischief yet more fearonly, but also by what He suffered. He does ful than that before named. So that on all not say "having dissolved," he does say "hav- hands we must have the Spirit at hand. This ing cancelled," but what is stronger than all, being at hand will impart new strength to the "having slain," so that it never should rise rider; this will give beauty both to body again. How then is it that it does rise again? and soul. For just as the soul, while dwelling From our exceeding depravity. For as long as in the body, makes it beautiful, but when she we abide in the body of Christ, as long as we leaves it destitute of her own native energy and are united, it rises not again, but lies dead; or departs, like a painter confounding his colors rather that former enmity never rises again at together, the greatest loathsomeness ensues, all. But if we breed another, it is no longer every one of the several parts hastening to corbecause of Him, who hath destroyed and put ruption, and dissolution-so is it also when to death the former one. It is thou, forsooth, the Spirit forsakes the body and the soul, the that travailest with a fresh one. "For the mind loathsomeness which ensues is worse and greater. of the flesh," saith he, "is enmity against God;" Do not then, because the body is inferior to the (Rom. viii: 6.) if we are in nothing carnally-soul, revile it, for neither do I endure to revile minded, there will be no fresh enmity produced, but that "peace" shall remain. "Through the cross having slain the enmity thereby." MORAL. Think then, how vast an evil is it, when God hath employed so many methods to reconcile Ellicott that it not only strengthens but hints at a restoration to [Meyer says the aró strengthens the notion of reconciliation, primal unity, the dró meaning again.-G. A.] "After he shall have slain the enmity &c. ;' for it is inserted in the second half of the affirmation of design' and is correlative to mov eipnnv."-Meyer.-G. A.] 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 when the one is even wasting away, and has much without the body. Because, we know, 110 wantonness, the soul is busily employed. Even as those sorcerers, magicians, envious persons, enchanters, especially cause the body be good, still it is vastly inferior to the the body to waste away. But besides this, not soul, as lead is less of value than gold, and yet even luxury is the effect of the necessity of the gold needs lead to solder it, and just so has the body, but rather of the inattentiveness of the soul need also of the body. Or in the same soul; for food, not feasting, is the object of the way as a noble child requires a conductor, necessity of the body. For if I have a mind to so again does the soul stand in need of the put on a strong curb, I stop the horse; but the body. For, as we speak of childish things, body is unable to check the soul in her evil not to the disparagement of childhood, but courses. Wherefore then does he call it the only of those acts which are done during childcarnal mind? Because it comes to be wholly hood; so also are we now speaking of the of the flesh, for when she has the mastery, then body. 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 that he is not at himself. Let us then be in drunkenness, but of drink. For in proof that it is not drunkenness that is the natural desire of the body, mark how, whenever you exceed the measure, when you go beyond the boundary-lines, it cannot hold out a moment longer. Up to this point it is of the body, but all the rest of the excesses, as e. g., when she is hurried away ento sensualities, when she becomes stinefied, these are of the soul. For though Yet it is in our power, if we will, no longer to be in the flesh, no, nor upon the earth, but in heaven, and in the Spirit. For our being here or there, is not determined so much by our position, as by our disposition. Of many people, at least, who are in some place, we say they are not there, when we say, "Thou wast not here. And again Thou art not here." And why do I say this? We often say, "Thou art not at (?) thyself, I am not at (v) 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 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. HOMILY VI. CHAPTER II. 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 so journers, 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. 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." In 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 |