selves were nigh. "For through Him we both foundation, and that the whole is one building, and that there is one root. Consider, that the Gentiles have the Patriachs 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,"3 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, 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, 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" fitly framed together." Here he displays the foreigners. For they who shall not attain to heavenly blessings, are foreigners. "For the Son," saith Christ, “abideth for ever." (Jo. 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, 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,2 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 [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.] ["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.] 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, (pogodos) but which implies God's bringing us to Himself, (poσaywyn) for we came not out of Col. i 15. i. e. Begotten before every creature;" "begot ten 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 exorigin of the new creation,-as beginning in His flesh, as being the pression to denote the Only-Begotten considered as becoming the . 62, 63. S. Greg. Nyss. de Perfect. p. 722. contra. Eunom. i. p. Only-Begotten, the regenerate world. Thus S. Athanasius Orat. 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. [Chrysostom is wrong in holding that by mãoa oixodoμn is signified every part of the building (wall, roof, etc.,) since oikodoμn rather denotes the aggregate' of the single parts of the building. Пlaoa oixodoun means 'every building' and is here to be interpreted, every Christian community, each congregation. Meyer.-G. A. " ye have heard, 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." ourselves, but we were brought nigh by Him. "No one," saith Christ, "cometh unto the Father but by Me." And again, "I am the way, and the truth, and the life." (Jo. xiv: 6.) He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless Perhaps he had informed them of it by some then, this is a building that shall go on until persons, or had not long before been writing to His coming. Doubtlesss it was for this reason them.3 Here he is pointing out that the whole that Paul said, "As a wise master builder, I is of God, that we have contributed nothing. laid a foundation." (1 Cor. iii: 10, 11.) And For what? I ask, was not Paul himself, the again that Christ is the foundation. What then wonderful, he that was so versed in the law, he means all this? You observe that the compari- that was brought up at the feet of Gamaliel acsons have all referred to the subject-matters, and cording to the most perfect manner, was not he that we must not expound them to the very let- saved by grace? With good reason too does he ter. The Apostle speaks from analogy as Christ call this a mystery, for a mystery it is, to raise does, where He calls the Father an husband- the Gentiles in a moment to a higher rank than man, (Jo. xv: 1.) and Himself a root. (Rev. the Jews. "As I wrote afore," saith he, “in xxii: 16.) few words," i. e., briefly, Ver. 4. 66 perceive." 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. 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.) 66 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 Whereby, when ye read, ye can 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 * 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 བ །་་ Gentle appeal, expressed in a hypothetical form and conveying the hope that his words had not been forgotten."-Ellicott. "I ["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.] [The Syraic Version followed by commentators from Chrysos--G. A.] tom to Meyer makes ò déoucos predicate, supplying "am.' Paul am the prisoner of Christ Jesus for you Gentiles." This is open to grave objections. 'O deσuos is rather in apposition and the broken construction is resumed at ver. 14.-Riddle, Ellicott, Alford, Braune. R. V. Comp. 4: 1.-G. A.] [Prophets here refers, as before, to New Testament prophets, and not, as Chrysostom understands it, to O. T. phophets.-G. A.] according to the power of the gift is the dignity of this privilege. ." of this privilege. But the gift would not have been enough, had it not also implanted in him power. themselves, "as it hath now been revealed unto His holy Apostles and Prophets in the Spirit." For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, "Then hath God given unto them the Holy Ghost, as well as unto us." (Acts x: 47.) That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation. 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 Ver. 6. "That the Gentiles are fellow-heirs, and fellow-members of the body and fellow-words. "That our ministration be not blamed.” partakers." 1 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." (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.) Ard again; "In much That is, by His being sent unto them also, patience, in afflictions, in necessities, in disand by their believing; for it is not said they tresses, in stripes, in imprisonments, in watchare fellow-heirs simply, but "through the Gos- ings." (2 Cor. vi: 4, 5.) Then again, his pel." However, this indeed, is nothing so great, prudence and management; "To the Jews I it is in fact a small thing, and it discloses to us became as a Jew, to them that are without law another and greater thing, that not only men as without law, to them that are under the law knew not this, but that neither Angels nor Arch- as under the law." (1 Cor. ix: 20.) He shaves angels, nor any other created power, knew it. his head also, (Acts. xxi: 24-26.) and does For it was a mystery, and was not revealed. numberless things of the sort. But the crown "That ye can perceive," he saith, "my under- of all is in the power of the Holy Ghost. "For standing." This alludes, perhaps, to what he I will not dare to speak," saith he, "of any said to them in the Acts, that he had some things save those which Christ wrought through knowledge that the Gentiles also were called. me.' (Rom. xv: 18.) And again, "For what This, he says, is his own knowledge, "the is there wherein you were made inferior to 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. 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. in writing to the Galatians, (Gal. iii : 4.) he Yet if one of them be separated from the other, says, "Did ye suffer so many things in vain ? it henceforth becomes useless. What is the if it be indeed in vain." And you see them advantage of a man's being ever so regardless too, all employed in doing good. Hence it was of danger, if his life be open to censure. "For that both grace wrought effectually in those if the light that is in thee be darkness," saith days, hence also that they lived in good works. Christ, how great is that darkness?" (Mat. vi: Hear, moreover, what he writes to the Corin23.) Again, what the advantage of a man's thians, against whom he brings charges out of being of an irreproachable life, if he is sluggish number; yet does he not bear even them record, and indolent? For, he that doth not take his where he says, "Yea, what zeal it wrought in cross, and follow after Me," saith He, "is not you, yea, what longing!" (1 Cor. vii: 11.) worthy of Me;" (Mat. x: 38.) and so, "The And again, in how many points does he bear good shepherd layeth down his life for the them record on this subject? These things one sheep." (Jo. x: 11.) Again, what is the advan- shall not see now-a-days, even in teachers. They tage of being both these, unless a man is at the are all gone and perished. And the cause is, same time prudent and discreet in "knowing that love hath waxed cold, that sinners go unhow he ought to answer each one?" (Col. punished; (for hear what he says writing to iv: 6.) Even if miracles be not in our power, Timothy, (1 Tim. v: 20.) "Them that sin, reyet both these qualities are in our power. Still prove in the sight of all;") it is that the rulers however, notwithstanding Paul contributed so are in a sickly state; for if the head be not much from himself, yet did he attribute all to sound, how can the rest of the body maintain grace. This is the act of a grateful servant. its vigor? But mark how great is the present And we should never so much as have heard of disorder. They, who were living virtuously, and his good deeds, had he not been brought to a who under any circumstance might have confinecessity of declaring them. dence, have taken possession of the tops of the mountains, and have escaped out of the world, separating themselves as from an enemy and an alien and not from a body to which they belonged. And are we worthy then so much as even to mention the name of Paul? He, who had moreover grace to aid him, yet was not satisfied, but contributed to the work ten thousand perils; whilst we, who are destitute of that source of confidence, whence, tell me, do we expect either to preserve those who are committed to our charge, or to gain those who are not come to the fold;-men, as we are, who have been making a study of self-indulgence, 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, (Phil. i: 29.) “Because to you it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf." And again to the Thessalonians, (1 Thes. ii: 14.) "For ye, brethren, became imitators of the churches of God which are in Judæa." And again in writing to the Hebrews (Heb. x: 34.) he said, "And ye took joyfully the spoiling of your pessessions." And to the Colossians (Col. iii: 3.) he testifies, saying, "For ye died, and your life is hid with Christ in God.' And indeed to these very Ephesians he bears witness of many perils and dangers. And again Plagues too, teeming with untold mischiefs, have lighted upon the Churches. The chief offices have become saleable.2 Hence numberless evils are springing, and there is no one to redress, no one to reprove them. Nay, the disorder has assumed a sort of method and consistency. Has a man done wrong, and been arraigned for it? His effort is not to prove himself guiltless, but to find if possible accomplices in his crimes. What 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 '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. 1 Cor. Hom, vi. 8. "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. 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 horrors. He would find persons who practise ing here. What more? Suppose any one On account of all these things, let us take 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. should make scrutiny into all the communicants heed to ourselves. Do ye not see these wars? 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? If hell bring us not to our senses, yet let these Where then there is such impiety as this things. What, are these too mere threats, are going on, what dreadful calamity must we not they not facts that have already taken place? expect? And to be assured how sore vengeance Great is the punishment they have suffered, yet they incur who are guilty of such sins as these, a greater still shall we suffer, who are not consider the examples of old. One single man, brought to our senses even by their fate. Is a common soldier, stole the sacred property, this discourse wearing? I am aware it is myand all were smitten. Ye know, doubtless, the self, but if we attend to it, it has its advantage; history I mean? I am speaking of Acham the because this it has not, the quality of an address son of Carmi, the man who stole the conse- to please,-nay more, nor ever shall have, but crated spoil. (Joshua vii: 1-26.) The time too ever those topics which may avail to humble when the Prophet spoke, was a time when their and to chasten the soul. For these will be country was full of soothsayers, like that of the to us the ground-work of those blessings to Philistines. (Isa. ii: 6.) Whereas now there are come hereafter, to which God grant that evils out of number at the full, and not one we may all attain, in Jesus Christ our Lord, fears. Oh, henceforth let us take the alarm. with whom to the Father, together with the God is accustomed to punish the righteous also Holy Ghost be glory and might and honor, with the wicked; such was the case with now and henceforth, and forever and ever. Daniel, and with the three holy Children, such Amen. 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: 1 to the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God, according to the eternal purpose, which He purposed in Christ Jesus our Lord.” THEY Who go to the physician's have not merely to go there and nothing further; they have to learn how to treat themselves, and to [The words 'through Jesus Christ' (dià' Iŋooù XpurTou) 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 ABCD, most Versions and Editors.-G. A.] 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 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.) 1 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.) |