HOMILIES OF ST. JOHN CHRYSOSTOM ON THE EPISTLE OF ST. PAUL THE APOSTLE TO THE EPHESIANS
HOMILY XXIV.
EPHESIANS VI. VERSES 18--24.
Ver. 18, 19, 20. "With all prayer and supplication, 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." 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" ; "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" : 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." "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 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, 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," 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" ; and the Prophet Isaiah again saith, that God hath "put on righteousness as a breastplate" ; 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." 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." 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?
Ver.23. "Peace to the brethren, and love with faith from God the Father and the Lord Jesus Christ."
"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 I "that it may not be in the power" he means, "of them that would, to affright you." intimates as much; that is, "may not suffer you to sink under it." 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 bye by itself, and mince 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 bye; if bye, 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."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." And again elsewhere, he says, "In doctrine, showing uncorruptness." For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the heath 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 became 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, one. For hear what the Scripture saith, "All flesh had corrupted his way" ; and again, "In intolerable corruption" ; and again, "Men corrupted in mind." Our body is corruptible, but our soul is incorruptible: Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dieth not." For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, "My wounds stink and are corrupt because of my foolishness."
EPHESIANS VI. VERSES 18--24.
Ver. 18, 19, 20. "With all prayer and supplication, 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." 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" ; "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" : 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." "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 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, 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," 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" ; and the Prophet Isaiah again saith, that God hath "put on righteousness as a breastplate" ; 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." 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." 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?
Ver.23. "Peace to the brethren, and love with faith from God the Father and the Lord Jesus Christ."
"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 I "that it may not be in the power" he means, "of them that would, to affright you." intimates as much; that is, "may not suffer you to sink under it." 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 bye by itself, and mince 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 bye; if bye, 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."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." And again elsewhere, he says, "In doctrine, showing uncorruptness." For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the heath 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 became 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, one. For hear what the Scripture saith, "All flesh had corrupted his way" ; and again, "In intolerable corruption" ; and again, "Men corrupted in mind." Our body is corruptible, but our soul is incorruptible: Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dieth not." For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, "My wounds stink and are corrupt because of my foolishness."
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