Early Church Fathers
9 xrhmati/zonta, "that made a revelation": see above, p. 469.
10 [The reading of St. Chrys. here and below (Hom. xxxiii.) is latreu/omen, but elsewhere he concurs with nearly all the critical editors, the A. V. and the R. V. in reading latreu/wmen.-F. G.]
11 to\ suneskiasme/non kai\ sugkekalumme/non.
13 St. Chrys. says this referring to, without expressly citing, the fwnh=| r9hma/twn of the text.
15 a0ll' o@noma au0tou= kale/setai. Mr. Field with hesitation adopts here the reading of the Catena kale/setai, in the sense here given. The mss. have kale/sai and (excepting one) not any stop after it. St. Chrys. probably has in view the fact of Moses being called up to the top of the Mount, Ex. xix. 20.
16 "that not a word more should be spoken to them."
17 fanh=nai dia\ th=j j.
18 ta\ h\me/tera.
19 to\ a0o/raton.
20 This passage, Mr. Field observes, is difficult and probably corrupt. St. Chrysostom seems to mean, that we are like the people in that we are still here below, not in heaven: for they were "below" only in the sense of being below in reference to the mountain and heaven to which Moses had been called up. At the same time as being sons of God we are near to Him with a special nearness-a spiritual and so most intimate nearness-of the soul, not like that bodily nearness with which Moses was called to draw near.
If, however, "the Son" be understood of the Only-Begotten, it may be supposed that there is some latent connection of thought, as, that in His nearness His people also are brought near to the Father in a manner far more intimate than was granted to Moses.
22 xrhmatizonta. The word is used of God's speaking. See above, Hom. xxiii. , p. 469. St. Chrysostom's argument seems to oblige us to understand in the next clause something equivalent to "you say," which words have been inserted for clearness' sake. The supposition that Moses was meant by to\n xrhmati/zonta is mentioned only to be rejected. [The words "you say" are omitted in this edition as unnecessary. xrhmati/zonta does not refer so much to God's speaking as to Moses' speaking by God's direction.-F. G.]
23 Comp. St. Iren. pp. 330, 338, 403, O. T.
24 or, "charity," e0lehmosu/nh See above, p. 509.
25 [e0leh/mwn akin to e0lehmosu/nh, which St. Chrysostom is here describing.]
26 kenw=sai e9auto\n.
1 xa/rin e!xwmen St. Chrys. understands the expression in this sense; which it has elsewhere: as in Luke xvii. 9; 2 Tim. i. 3.
2 latreu/omen is the reading of all the mss., the common texts have latreu/wmen.
3 filoceni/aj, see below, . [Neither the A. V. "to entertain strangers," nor the R. V. "to show love to strangers," have hit upon the natural meaning of filoceni/a, adopted throughout by St. Chrys.-F. G.]
4 dia\ tou=to, or dia\ tau/thj "thereby."
6 [The R. V. puts this and the following clause in the imperative, "Let marriage be had in honor among all." The Greek has simply the adjective and noun which would naturally be connected by the simple copula.-F. G.]
7 a0podu/etai pro\j.
8 [The R. V. translates, "Be ye free from the love of money," with the margin, "Let your turn of mind be free."-F. G.]
9 [This passage is omitted in Field's text, though contained in the Benedictine, and should of course be omitted here.-F. G.]
10 h9goume/nwn, "spiritual leaders and guides."
11 to\ au0to\ qerapeu/ei, "unchastity."
12 oi9 peripath/santej, i.e. "that have walked in them": "lived in the observance of rules respecting them."
13 "perform the service of."
14 parathrei=te, see Gal. iv. 10.
15 His human nature.
16 [R. V. "which make confession."-F. G.]
17 a0panaisxuntei=, "loses respect."
18 St. Chrys. here reverts to ver. 2, and goes over again the portion on which he has already commented.
19 "Love of the stranger," filo/ceni/a.
20 th\n lexw/: Edd. th\n koi/thn.