{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130026.htm","path":"chr/ecf/113/1130026.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130026.htm","text":"\u201cThis 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.\u201d\nThese 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. \u201cThis 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.\u201d 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. \u201cWho being past feeling,\u201d saith he, \u201cgave themselves up to lasciviousness, to work all uncleanness with greediness; but ye did not so learn Christ.\u201d 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.\n\u201cWho being past feeling,\u201d 318 saith he, \u201cgave themselves up.\u201d\nWhenever then ye hear, that \u201cGod gave them up unto a reprobate mind\u201d (Rom. i. 28.), remember this expression, that \u201cthey gave themselves up.\u201d 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, \u201cgave them over,\u201d then, means this, He permitted 319 them to be given over. Seest thou, that the impure life is the ground for like doctrines also? \u201cEvery one,\u201d saith the Lord, \u201cthat doeth ill hateth the light, and cometh not to the light.\u201d (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 \u201cwork.\u201d 321 Hence their \u201chardening\u201d (Eph. 4.19), hence the \u201cdarkness of their understandp. 113 ing.\u201d 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. \u201cThere is no fear of God,\u201d it saith, \u201cbefore his eyes\u201d (Ps. xxxvi. 1.); and again, \u201cThe fool hath said in his heart, There is no God.\u201d (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.\nHere he has most completely taken away their excuse; for it was in their power, if at least they chose it, not to be \u201cgreedy,\u201d 322 nor to be \u201clascivious,\u201d 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.\n\u201cTo work all uncleanness,\u201d saith he.\nYe see how he strips them of all excuse by speaking of \u201cworking uncleanness.\u201d 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. \u201cAll uncleanness\u201d; uncleanness is all adultery, fornication, unnatural lust, envy, every kind of profligacy and lasciviousness.\nEph. 4:20, 21. \u201cBut ye did not so learn Christ,\u201d he continues, \u201cif so be that ye heard Him, and were taught in Him even as truth is in Jesus.\u201d\nThe expression, \u201cIf so be that ye heard Him,\u201d is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, \u201cIf so be that it is a righteous thing with God to recompense affliction to them that afflict you.\u201d (2 Thess. i. 6.) That is to say, It was not for these purposes that \u201cye learned Christ.\u201d\nEph. 4.22. \u201cThat ye put away as concerning your former manner of life, the old man.\u201d\nThis 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, \u201cThey profess that they know God, but by their works they deny Him.\u201d (Tit. i. 16.)\n\u201cAs truth is in Jesus; that ye put away as concerning your former manner of life, the old man.\u201d\nThat 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.\n\u201cWhich waxeth corrupt,\u201d saith he, \u201cafter the lusts of deceit.\u201d 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, \u201cIn that very day his thoughts perish.\u201d (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 \u201clust\u201d will utterly \u201cdeceive\u201d 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.\nThe Apostle delineates for us four men. 326 Of these I shall give an explanation. In this place he mentions two, speaking thus, \u201cPutting away p. 114 the old man, be ye renewed in the spirit of your mind, and put on the new man.\u201d And in the Epistle to the Romans, two more, as where he saith, \u201cBut 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.\u201d (Rom. vii. 23.) And these latter bear affinity to those former two, the \u201cnew man\u201d to the \u201cinner man,\u201d and the \u201cold man\u201d to the \u201couter man.\u201d 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\nEph. 4.23. \u201cAnd that ye be renewed,\u201d saith he, \u201cin the spirit of your mind.\u201d\nIn order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, \u201cThat ye be renewed.\u201d 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? \u201cIn the spirit of your mind,\u201d saith he. Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. \u201cIn the spirit,\u201d saith he, \u201cof your mind,\u201d that is, in the spirit which is in your mind. 328\nEph. 4.24. \u201cAnd put on the new man.\u201d\nSeest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? \u201cThe new man,\u201d he continues, \u201cwhich after God hath been created in righteousness and holiness of truth.\u201d 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\u2019s self and to dress one\u2019s 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.\nObserve here how he calls this realizing of virtue, this bringing of it into being from nothing, a \u201ccreation.\u201d 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.\nHow is this? For man is created henceforth, not of water, nor of earth, but \u201cin righteousness and holiness of truth.\u201d 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, \u201cin righteousness and holiness of truth.\u201d 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. \u201cIn righteousness,\u201d saith he, \u201cand holiness,\u201d which are \u201cof truth.\u201d\nAnd 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, \u201cExcept your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven.\u201d (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, \u201cThat Thou mightest prevail when Thou comest into judgment.\u201d 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.\nHow does he say to them who are already clothed, \u201cput on\u201d? 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 \u201cafter the lusts of deceit,\u201d but \u201cafter God.\u201d But what means the word \u201choly\u201d? 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, \u201cI owe them nothing further, I have nothing else to answer p. 115 for.\u201d Thus it is usual for us to say, \u201cI have acquitted myself of all obligations,\u201d 330 and the like, meaning, \u201cI owe nothing more.\u201d\nMoral. Our part then is, never to put off the garment of righteousness, which also the Prophet calls, \u201cthe garment of salvation\u201d (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, \u201cput on,\u201d plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, \u201cHe clothed himself also with cursing as with his garment, and it came into his inward parts.\u201d (Ps. cix. 18.) And again, \u201cWho coverest Thyself with light as with a garment.\u201d (Ps. civ. 2.) And again, it is usual with us to speak concerning men, such an one has \u201cput on\u201d 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.\nLet 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 \u201cput on the new man.\u201d Let us keep nothing old, nothing outward, nothing that is \u201ccorrupt.\u201d 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 pre\u00ebminence, 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:\u2014I 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,\u2014yea, these very ones, in a moment, seized with Christ\u2019s 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 coarsp. 116 est 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.\nHowever, 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, \u201cwhich bring in many temptations and lusts.\u201d (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\u2019s 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\u2019s 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.\nThe 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\u2019s 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 pre\u00ebminence. 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 p. 117 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\u2019s 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.\n[\u201cThe 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.\u201d\u2014Meyer.\u2014G.A.]\n112:318\n[\u201cThe estrangement of the Gentiles from the divine life, indicated in the preceding verse, is here proved in conformity with experience.\u201d\u2014Meyer.\u2014G.A.]\n112:319\n[\u201cThe word implies an active giving up, not mere permission.\u201d\u2014Meyer, Ellicott, Thayer.\u2014G.A.]\n112:320\n[The word \u201cswine\u201d (\u03c7\u03bf\u03af\u03c1\u03c9\u03bd), though omitted from Field\u2019s text, is clearly attested, and cannot be omitted without leaving the sense difficult and obscure.\u2014G.A.]\n112:321\n[Namely, \u201cto work all uncleanness,\u201d &c.\u2014G.A.]\n113:322\n[From the word used by Chrysostom as the antithesis of \u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03ba\u03c4\u03b5\u1fd6\u03bd, namely, \u03bc\u03b5\u03c4\u1f70 \u03c3\u03c5\u03bc\u03bc\u03b5\u03c4\u03c1\u03af\u03b1\u03c2 (and compare \u1f00\u03bc\u03ad\u03c4\u03c1\u03c9\u03c2 below) it is evident he understood the phrase \u1f10\u03bd \u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03af& 139\u00b7, as the Revisers of Eng. Ver. do, \u201cwith greediness.\u201d But Meyer denies that the word \u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03af\u03b1 ever means anything but \u201ccovetousness\u201d in the New Test. So also Ellicott.\u2014G.A.]\n113:323\n[And David said to Barzillai, \u201cCome and I will sustain thee in Jerusalem.\u201d And Barzillai said unto the king, \u201cI 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?\u201d\u20142 Sam. xix. 31-35.\u2014G.A.]\n113:326 114:327\n\u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b4\u1f72 \u03c4\u03c1\u03b5\u1fd6\u03c2 \u03b5\u1f30\u03c3\u03b9, \u03ba\u03b1\u03b9\u03bd\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03c2, \u03ba\u03b1\u1f76 \u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u03bf\u1f50\u03c3\u03b9\u03ce\u03b4\u03b7\u03c2 \u03ba\u03b1\u1f76 \u03c6\u03c5\u03c3\u03b9\u03ba\u03cc\u03c2.\n114:328\n[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: \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u1f51\u03bc\u1ff6\u03bd, and the like, or as here: \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03bd\u03bf\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd). 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: \u201cThrough the Holy Spirit.\u201d Hence \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 here is the \u201chuman\u201d spirit, the spirit by which your \u03bd\u03bf\u1fe6\u03c2 is governed. Otherwise Ellicott: Divine spirit united with the human; and so he understands Meyer, but incorrectly. See Ellicott and Meyer in loc.\u2014G.A.]\n114:329\n[This passage in the Hebrew (Ps. li. 4.) reads, \u201cAnd (that thou mayest) be clear when thou judgest.\u201d In the Sept. it is: \u03ba\u03b1\u1f76 \u03bd\u03b9\u03ba\u03ae\u03c3\u1fc3\u03c2 \u1f14\u03bd \u03c4\u1ff7 \u03ba\u03c1\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03af \u03c3\u03b5, which is followed by Paul in Rom. iii. 4 (except \u03bd\u03b9\u03ba\u03ae\u03c3\u03b5\u03b9\u03c2, fut. ind., instead of aor. subj.). We have given here the rendering of the Rev. Ver. of Rom. iii. 4.\u2014G.A.]\n115:330 115:331\n\u03bb\u03ce\u03c4\u03b1\u03b3\u03b1\u03c2. The word occurs also in the Constit. Apost. viii. 32 [along with such words as \u03b2\u03bb\u03ac\u03be, \u201cdolt\u201d; \u03bc\u03ac\u03b3\u03bf\u03c2, \u201csorcerer\u201d; \u03bc\u03ac\u03bd\u03c4\u03b9\u03c2, \u201csoothsayer\u201d; \u03b8\u03b7\u03c1\u03b5\u03c0\u1ff3\u03b4\u03cc\u03c2, \u201cbeast-charmer\u201d; \u1f40\u03c7\u03bb\u03b1\u03b3\u03c9\u03b3\u03cc\u03c2, \u201cmob-leader\u201d; \u03c0\u03b5\u03c1\u03b9\u03ac\u03bc\u03bc\u03b1\u03c4\u03b1 \u03c0\u03bf\u03b9\u1ff6\u03bd, \u201camulet-maker.\u201d\u2014G.A.]. Its derivation is somewhat uncertain. [Zonaras (Constantinople, 12 cent.), in his Lexicon, gives among other definitions, \u03b1\u1f50\u03bb\u03b7\u03c4\u03ae\u03c2, \u201cflute-player\u201d; so also Eustathius (Constantinople, d. 1198), in his famous commentary on Homer, Il. 2, 776, defines it, from the fact that \u03bb\u1ff6\u03c4\u03bf\u03c2 sometimes means a \u201cflute.\u201d But this derivation is questioned.\u2014G.A.] The persons denoted by it were wandering musicians or buffoons.\n115:332\n[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.\u2014G.A.]\n116:333\n[This passage is so like a passage in one of Pindar\u2019s Nemean odes that some have thought Chrysostom must have had that in mind. Pind. Nem. 3. 138: \u1f14\u03c3\u03c4\u03b9 \u03b4\u1fbd \u03b1\u1f30\u03b5\u03c4\u1f78\u03c2 \u1f60\u03ba\u1f7a\u03c2 \u1f10\u03bd \u03c0\u03b5\u03c4\u03b1\u03bd\u03bf\u1fd6\u03c2, \u1f43\u03c2 \u1f14\u03bb\u03b1\u03b2\u03b5\u03bd \u03b1\u1f36\u03c8\u03b1, \u03c4\u03b7\u03bb\u03cc\u03b8\u03b5 \u03bc\u03b5\u03c4\u03b1\u03bc\u03b1\u03b9\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03b4\u03b1\u03c6\u03bf\u03b9\u03bd\u1f78\u03bd \u1f04\u03b3\u03c1\u03b1\u03bd \u03c0\u03bf\u03c3\u03af\u03bd\u00b7 \u03ba\u03c1\u03b1\u03b3\u03ad\u03c4\u03b1\u03b9 \u03b4\u1f72 \u03ba\u03bf\u03bb\u03bf\u03b9\u03bf\u1f76 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u1f70 \u03bd\u03ad\u03bc\u03bf\u03bd\u03c4\u03b1\u03b9.\u2014G.A.]\n116:334\n[Compare Carlyle\u2019s lecture on Cromwell and Napoleon in Heroes and Hero-Worship.\u2014G.A.]","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians.: Ephesians 4:17-19","type":"page"}