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 out these expositions, which were partly delivered as sermons, partly dictated, and his own hand. The most comprehensive work of the early church on the Psalms was that of Chrysostom, which was probably written while at Antioch. We possess only the exposition of 58 Ps. or (including Psa 3:1-8 and Psa 41:1-13, which in their present form do not belong to this work) 60 Ps. (in t. v. of Montfaucon's edition). Photius and Suidas place this commentary on the Psalms in the highest rank among the works of Chrysostom. It is composed in the form of sermons, the style is brilliant, and the contents more ethical than dogmatic. Sometimes the Hebrew text according to the Hexapla is quoted, and the Greek versions which depart from the original are frequently compared, but, unfortunately, generally without any name. There is hardly any trace in it of the renowned philologico-historical tendency of the school of Antioch. Theodoret (in t. ii. p. ii. of the Halle edition) was the first to set before himself the middle course between an extravagant allegorising and an unspiritual adherence to the literal historical sense (by which he doubtless has reference to Theodore of Mopsuestia), and thus to a certain extent he makes a beginning in distinguishing between the province of exegesis and practical application. But this scientific commencement, with even more of the grammatico-historical tendency, is still defective and wanting in independence. For example, the question whether all the Psalms are by David or not, is briefly decided in the affirmative, with κρατείτω τῶν πλειόνων ἡ ψῆφος. The designed, minute comparison of the Greek translators is most thankworthy; in other respect, this expositor, like the Syrians generally, is wanting in the mystic depth which might compensate for the want of scientific insight. All this may be also said of Euthymius Zigadenus (Zigabgenues): his commentary on the