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6 [e0kei/h/.]

7 Luke ii. 48.

8 Matt.i. 3.

9 [More accurately, "But why is this? one may say."-R.]

10 [to\n 0Abraa\ma a!nw kai= ka/tw pare/feron.]

11 Gen. xxxviii. 27.

12 Our marginal translation is, "Wherefore hast thou made this breach against thee?" Gen. xxxviii. 29. [R. V. text : "Wherefore hast thou made a breach for thyself," with the margin: "Or, How hast thou made a breach ! A breach he upon thee !" The LXX. rendering, which Chrysostom cites, misses the suggestion of the original Hebrew.-R.)

13 to\ ai!/igma.

14 [th=j proshgopi/aj tou= paidi/ou. The terms seem to be chosen to suggest that the name of the child came from the greeting given it be the midwife.-R.]

15 i.e., The Jewish and the Christian. Compare the 62d Homily on Genesis, t. i. 478, ed. Sav. "Zara being interpreted, is `the East. 0' And that these things did not take place at random but were a type of what was to come, the facts themselves indicate. For that which happened was not in the order of nature. For how was it possible, when the hand had been bound with the scarlet thread, for it to be again drawn back to afford passage to him who came after had there not been some divine power which before ordained these things, and as in a kind of shadow drew out this figure; that at first and from the beginning Zara (that is the East which is the type of the Church) began to increase and after it had made a little progress and then retired the observance of the Law represented by Phares, came in: and after prevailing a long time on a second advance of Zara, who had before retired, made room on the contrary for the Church ; I mean, the whole Jewish polity did so."

"Perhaps however, it is necessary now to state the matter more briefly and clearly. There was a beginning. like the putting forth of Zara's hand, in Abel, Enoch, Noah, Melchisedek, Abraham, making extreme account of what might please God. Afterwards, when they had grown into a multitude, and had heaped on themselves heavy burdens of sin, and needed the benefit of some slight consolation, the Law was given as a kind of shadow, not as taking away sins, but as declaring and making them manifest that as imperfect children living on milk they might be capable of attaining full age. But when even thus they failed of profiting. yea, kept mingling themselves up again with their sins, all the while that the Law was pointing out the greatness of the same, He came who is our common Lord, and freely bestowed on mankind this present spiritual polity, full of all virtue, whereof Zara was to stand as a type. For this cause the evangelist also both mentioned Thamar and her children, saying, `Judas begat Pharez and Zarah of Thamar. 0'" Compare also St. Cyr. of Alex. 6 lib. in Gen. t. i. 201, ed. Aubert; Theod. in Gen. qu. 96; St. Aug. in Ps. 61, t. iv. 442, D. [A good specimen of the allegorizing exegesis which even such an expositor as Chrysostom could indulge in. The detailed account of the birth of Pharez is justified by the importance attached to the position of first-born.-R.]

16 Ps. lxxx. 12.

17 Is. v. 2, where the marginal translation is, He made a wall ahout it; the word hedge occurs verse 5. [R. V, verse 2. "He made a trench about it," with margin, "Or, digged it." In the LXX. fragmo/n occurs, however.-R.]

18 Eph. ii.14, where this word is translated "partition." [Retained in the R. V.]

19 [The entire paragraph is based on the LXX. rendering, which by introducing fragmo/j suggests an idea foreign to the original Hebrew.-R.]

20 Hos.i.2; Jer. iii.; Ezek. xxiii. 4, 5, 11.

21 [The Greek text has simply tote a term that is usually paraphrased by the translator.-R.]

22 Ps. xlv. 11, 12.

23 [That is, no proud thought.-R.]

24 ["Thyself" is supplied by the translator.-R.]

25 Ezek. xxxvi. 22.

26 <\i>\tou= sulle/gontoj<\|i>\.

27 Song of the Three Children, Vers. 6, 8, 4.

28 o9mologei=n-o9mologou=nta. There seems an allusion to the two meanings of confiteor and the kindred words.

29 Luke xvii. 10.

30 Matt. viii. 8.

31 1 Cor. xv. 9.

32 Mark i. 7; Luke iii. 16 John i. 27, iii. 29

33 Alluding to Matthew iii. 14, 15 and to the custom of the ancient Church of adding imposition of hands for the gift of the strengthening Spirit immediately on baptism, if the bishop were present. See Bingham, xii. 1, 1, and the writers quoted by him, especially Tertullian, de Bapt. 7. "As soon as we are come out of the water, we are anointed with the consecrated oil

Then we receive imposition of hands, summoning and inviting the Holy Spirit in the way of solemn benediction." [Ante-Nicene Fathers, vol. iii. p.672. The second sentence is the beginning of chap. 8 in Tertullian's treatise.-R.]

34 Luke v. 8.

35 [filosofi/aj.]

36 [yuxh/n.]

37 [th=j filosofiaj.]

38 e0pembai/nonta au0tou= tw=| kairw=|.

39 2 Sam. xvi. 10.

40 [The words "of God" are supplied by the translator.-R.]

1 See St. Jerome in loc.

2 [St. Augustin's Harmony of ike Gospels, ii. 4; Nicene Fathers, vol. vi. pp. 105, 106, where the sum of the names (forty) is given a symbolical significance.-R.]

3 [But see Homily I.5,6, where the independence of the evangelists is emphasized.-R.]

4 Exod. xii. 38; Jer. l. 37.

5 [Ei0 de\ kai\meta\ tau=ta he/gonen.]

6 "The tyrant commanded the sacred vessels to be delivered up to the imperial treasury

Into the Temple of God then," at Antioch, "there entered, along with Julian the Prefect of the East, Felix the Steward of the Imperial Treasures

And they say that Julian grievously insulted the sacred table, and when Euzoius" (the Arian bishop) "endeavored to prevent him, he gave him a blow on the temple

Julian, however, presently fell into a grievous disease, and had his bowels wasted with a kind of mortification

and so came to an end of his life. Felix also for his part being afflicted with a scourge from God, had to vomit blood night and day from his mouth

until he also wasted away". Theodoret. E H. iii. 8, 9,ed. Schulze. See also Sozom. E. H. v.8. St. Chrys. Babylam. t. v. p. 246 sub fin. where he says that Felix "burst asunder."

7 Acts xii. 23, i. 18.

8 He mentions this miracle too with the former ones, Hom. in Ps. cx. t. 5, 738; and in his first Hom. on St. Paul, t. 8, 44. "The fountains among us, whose current is stronger than the rivers, shrank suddenly and started back (a thing which never had orcurved to them before), upon the Emperor's attempting to defile the place with sacrifices and libations".

9 qeori/an: the allegorical or mystical sense. See Suicer on the word; and St. Just. Mart. Cohort. ad Gr'c. p.29. A. Ed. Morell. See also in the Catena Aurea, from St. Jerome, the interpretation of the names in our Lord's genealogy.

10 Matt. i. 18.

11 [kaino/teron.]

12 su/ntemnei.

13 See the different opinionas of the Fathers on these dates, in St. Jerome on Daniel ix.

14 Matt. i. 18.

15 Gen. xix. 8, 14.

16 Gal. iv. 4.

17 i. e., the Valentinians and some other Gnostics. Theodoret, Ep. 145. "Valentinus, and Basilides, and Baedesanes, and Harmonius, and those of their company, allow indeed the Virgin's conception and the birth, but affirm that God the Word took nothing of the Virgin, but in a manner made Himself a passage through her as through a conduit, and that in manifesting Himself to men He was employing a mere phantom, and only seeming to be a man; as He appeared to Abraham and certain other of the ancients." S. Epiph.H'r. xxxi. 7. "They affirm that He brought down His body from Heaven, and that as water through a conduit, so He passed through the Vtrgin Mary taking nothing of His mother's womb, but having His body from Heaven, as I said before". Comp. Massuet's 1st Dissert. prefixed to the Benedictine Iren'ns, sec. 73. [Comp. the recovered work of Hippolytus (unknown when the Oxford translation was made), Refutation of all Heresies. Book VI., VII., Ante-Nicene Fathers, Vol. V. pp. et sqq.-R.]

18 Phil. ii. 7.

19 John 1. 14.

20 Rom. ix. 5.

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