Seest thou the completeness of this prayer, both in regard of doctrine and of behavior? for when we have mentioned the Gospel and the clothing of incorruption and the Laver of Regeneration, we have mentioned all the doctrines: when again we spoke of a Godly mind, a sound understanding, and the rest of what we said, we suggested [472] the mode of life. Then we bid them [473] bow their heads; regarding it as a proof of their prayers being heard that God blessed them. For surely it is not a man that blesseth; but by means of his hand and his tongue we bring unto the King Himself the heads of those that are present. And all together shout the "Amen."
Now why have I said all this? To teach you that we ought to seek the things of others, that the faithful may not think it no concern of theirs when these things are said. For not to the walls surely doth the Deacon say, "Let us pray for the Catechumens." But some are so without understanding, so stupid, so depraved [474] , as to stand and talk not only during the time of the Catechumens, but also during the time of the faithful. Hence all is perverted; hence all is utterly lost: for at the very time when we ought most to propitiate God, we go away having provoked Him. So again in [the prayers of] the faithful [475] , we are bidden to approach the God that loveth men, for Bishops, for Priests, for Kings, for those in authority, for earth and sea, for the seasons [476] , for the whole world. When then we who ought to have such boldness as to pray for others, are scarce awake even whilst praying for ourselves, how can we excuse ourselves? how find pardon? Wherefore I beseech you that laying all this to heart, ye would know the time of prayer, and be lifted up and disengaged from earth, and touch the vault itself of heaven; so that we may have power to make God propitious and obtain the good things promised, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom unto the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.
[381] malakisthentes.
[382] philoneikia.
[383] periistan.
[384] koinosas ton logon.
[385] pankratiastes.
[386] energe.
[387] energeitai.
[388] energeitai.
[389] energeia.
[390] ou tes energouses alla tes energoumenes. [Nearly all modern interpreters take the participle in the middle sense (showing itself active) which is represented in the Rev. Ver. C.]
[391] humeterois diogmois only. Ben. Ed.
[392] adioristos ver. 4.
[393] therapeutikoteron.
[394] epibouleuometha.
[395] enabrunesthe.
[396] Ben. ekarpouto.
[397] oude to polloston.
[398] baptizomenon.
[399] [This is the rendering of apokrima in the Revised Version, but the American Committee prefer to retain "sentence" of the common version, adding in the margin "Gr. answer." But it seems better to adhere to the view of the British Revisers, since this is the natural meaning of the term, (Prof. Thayer in his edition of Grimm gives no other), and besides, adds greatly to the vivacity of the Apostle's utterance. Again and again he was compelled to ask the question what would be the end of the perils by which he was surrounded, but the answer invariably was Death. This being the case he was permanently driven out of any self-trust, and compelled to rely upon God "who raiseth the dead," and who therefore could easily deliver his servants even when at the point to die. It is true that there is no such thing as implicit confidence in God until men renounce all confidence in themselves. There are different opinions as to the nature of the terrible peril to which the Apostle was exposed in Asia. Some have suggested the uproar in Ephesus mentioned in Acts xix. 23-41, others a severe illness, others a dangerous shipwreck, others (Rev. Jos. Waite in Bible Commentary) his devouring anxiety about Corinthian affairs. It does not seem necessary to be able to determine this matter precisely. The probability is that he refers to trials of different kinds, and especially to plots and attempts against his life. He could hardly use stronger language than he does to set forth the desperate straits in which he was. "Weighed down exceedingly," "beyond our power," "we despaired even of life." Chrysostom well points out and enforces the lessons to be drawn from the extraordinary experience of this eminent servant of God. C.]
[400] te peira.
[401] ruthmizon.
[402] philosophian.
[403] therapeuei.
[404] tosoutou timatai humas.
[405] telikouton thanaton. telikoutou thanatou, received text.
[406] en pollo prosopo. (Rec. text, ek pollon prosopon.) perhaps "bestowed upon us as representing many." See Hom. xli. §. 8. on 1st Cor. and the note.
[407] paramutheitai.
[408] enagonion.
[409] niphadas.
[410] dialampein meizonos. vid. supra.
[411] proselosthai.
[412] The marginal reading of Savile, which Mr. Field has received into his text, has been followed. Previous editions read echarisanto.
[413] Chrysostom reads en pollo prosopo. See above, and on 1 Cor. Hom. xli. 8.
[414] Ben. auto, that a gift had been given him through their prayers by God.
[415] prosedreian kai kar terian.
[416] dusopeitai.
[417] en prosthekes merei.
[418] aleiphometha. The metaphor is taken doubtless from the games, but it seemed better to retain it, from its typical connection with the graces of the Holy Spirit.
[419] "And let us learn." Benedict.
[420] megiston agathon.
[421] alla kai su en to koino esothes.
[422] idias.
[423] idiazousan.
[424] en to merei to holon echeis.
[425] See Bingham, Christian Antiqu. book xiv. ch. 5. §. 3. Goar, pp. 70, and 161.
[426] amueton.
[427] The whole Prayer for the Catechumens, as gathered from the Homily, will stand thus. "Let us pray earnestly for the Catechumens, That the all-pitying and merciful God would listen to their prayers, that He would open the ears of their hearts and instil into them the word of truth, that He would sow His fear in them and confirm His faith in their minds, that He would unveil to them the Gospel of righteousness, that He would grant to them a godly mind, sound judgment, and virtuous manner of life; continually to think those things which be His, to mind those things which be His, to practise those things which be His, to be occupied in His law day and night, to remember His commandments, to keep His judgments. "Let us beseech for them yet more earnestly, That He would deliver them from every evil and inordinate thing, from every devilish sin, and from every besetment of the adversary, that He would count them worthy in due season of the Regeneration of the Laver, of the remission of sins, of the clothing of incorruption, that He would bless their comings in and goings out, the whole course of their life, their houses and households, that He would increase their children and bless them, and bring them to full age, and teach them wisdom, that He would direct all that is before them unto good. "Stand up. Pray, ye Catechumens, for the Angel of peace, that all that is before you may be peaceful; pray that this day and all the days of your life be full of peace, that your ends may be Christian; commend yourselves to the living God and to His Christ. "Bow ye the head. All respond aloud, Amen." A similar Prayer for the Catechumens, with a few variations, is found in the Apostolic Constitutions, lib. viii. cap. 6. Mr. Field considers it to be of later date than that given above. "Pray, ye Catechumens, and all ye faithful, pray for them in heart, saying, Lord have mercy. And let the deacon speak for them according to his office, saying for the Catechumens let us all beseech God. "That the Good [God], the Lover of men, would favorably hearken to their supplications and prayers, and accepting their suppliant addresses would help them, and grant unto them the requests of their hearts as may be expedient for them, and would reveal unto them the Gospel of his Christ, would enlighten them, and give them understanding, would instruct them in the knowledge of God, would teach them His ordinances and judgments, implant in them His pure and saving fear, would open the ears of their hearts to be occupied in His law day and night, and confirm them in godliness, would unite them to, and enrol them in His holy flock counting them worthy of the Laver of Regeneration, the clothing of incorruption, the true life, and would deliver them from all ungodliness, and give none occasion to the enemy* against them, but cleanse them from all filthiness of flesh and spirit, and dwell and walk in them by His Christ, would bless their comings in and goings out, and direct for them all that is before them unto good. "Let us again earnestly supplicate for them: "That obtaining remission of their offences by the initiation, they may be counted worthy of the holy mysteries, and of constant communion with the saints. "Stand up; ye Catechumens. Pray for the peace of God through His Christ, that this day, and all the time of your life, may be peaceful, and without sin, that your ends may be Christian, God merciful and favorable; pray for remission of offences; commend yourselves unto the only unbegotten God through His Christ. "Bow, and receive the blessing." *allotrio, literally, the Alien. The word seems to be used in Diodorus and Polybius for hostile, inimical.
[428] nenomismenen.
[429] peribolon.
[430] Stomen kalos.
[431] dusopesai.
[432] aporrheton.
[433] rec. text, patera humon, (Mat. xxiii. 9.)
[434] katechese.
[435] enecheisthai.
[436] neothentas en to bathei tes dianoias.
[437] pros hupodochen.
[438] me egregoroton.
[439] i.e., the Catechumens.
[440] poietikon.
[441] noun entheon, sophrona logismon kai enareton politeian. It is obvious that "godly" does not come up to the meaning of the original entheos, "into which God is inspired," see below.
[442] proselomenoi.
[443] ephamillon.
[444] o nomos tes euches.
[445] eptoemenos.
[446] dikaios.
[447] meletan.
[448] tou biou kai tes zoes.
[449] kataginometha.
[450] prosadoleschein.
[451] meletan.
[452] sunkataskeuazei.
[453] atopou.
[454] The Benedictine Ed. reads somatikon te homou kai pneumatikon, every snare both bodily and spiritual.
[455] peristaseos.
[456] See Bingham, Antiq. l. xi. c. 8. §. 2. &c.
[457] turannidi.
[458] phrikode.
[459] daimosin.
[460] hos eis eremen komazei psuchen. This clause is inserted from Mr. Field's text, who gives the authority of three mss.
[461] LXX. om. tote.
[462] philosophoumen.
[463] John iii. 4. rec. text, anthropos, not tis, also deuteron, not anothen.
[464] emphilochorein.
[465] somatikoterais.
[466] sophise.
[467] ta prokeimena.
[468] ho logos.
[469] eireniken.
[470] Some include the words to kalon kai to sumpheron in the form of prayer.
[471] agapeton.
[472] enixametha.
[473] The same direction was also given to the Energumeni. See de Incomprehens. Nat. Hom. 3. §. 7. and 4. §. 4.
[474] dialelumenoi.
[475] epi ton piston.
[476] huper haeron.