As Westcott and Hort have shown,the Syrian text of the New Testament had become dominant in the Eastern church about A.D. 350. It held in the time of Chrysostom very much the same position afterwards allowed to the received text during the seventeenth and eighteenth centuries. Accordingly we find few indications of any critical investigations of the text, and the variations from the Syrian text in the Homilies are neither numerous nor important. Yet the differences from the received text of our day are worth noticing. In all such matters, however, there enter several elements of uncertainty, combining to subtract from the value of the Homilies or critical purposes. In the case of Chrysostom we know that the Homilies were taken down by others. Hence we are not sure how accurately the preacher made his citations, how correctly they were reported, nor how much of change has been made by copyists in the interest of conformity to the text prevalent at the time of transcription. Quite frequently the same passage occurs in two forms within the limits of the same Homily. The labors of Mr. Field on the Greek text of Chrysostom show how much remains to be done before we can cite this Father as a trustworthy witness in regard to the minor variations of the New Testament text. Fortunately Tischendorf, who had access to a very ancient codex of the Homilies on Matthew,has given the results of his collation in his painstaking way. As this codex was not included in the apparatus criticus of Mr. Field, the supplementary value of Tischendorf’s citations is increased.