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14 a'fai/rema is given by the Lexicons as the Heave-Offering, and it is certainly used in that sense among others (all sacrificial) in the LXX. Suicer, however, follows Suidas in regarding the word as qutie general; he also quotes Zonaras' definition. "Quod offertur a'fai/rema dictur, quod a toto mactatae animantis corpore abstractum sit." Balsamon, according to the same authority, makes it the portion which was severed from the carcase of the victim and set apart for the Priest (i.e., the heave-offering, Lev. vii. 14, 32).

15 Rom. xi. 33.

16 The Jewish Sacrifices had a deep inner meaning and mystery. In a limited sense they may be called Sacraments of the future Atonement, which they prefigured and appealed to. But only in a limited sense can they be so called, because they did not convey grace to the soul, but only appealed to the grace to come; and so the Sin-offerings of the Law are only said to cover, not to take away sin. They removed the spiritual disqualification for worship: but they did not restore full Spiritual Communion with God. Still they were not altogether unhallowed or useless like those of the heathen, inasmuch as they did point forward and plead the merits of the One true Sacrifice.

17 Isa. xiii. 3.

18 Mal. iv. 2.

19 The Greek here is very obscure. The meaning seems to be that which Nicetas suggests, viz.: - that our Lord in coming to earth and becoming Incarnate did not in His Divine Nature leave Heaven, but was, while still here on earth in His own words, "The Son of Man Which is in Heaven."

20 Christ is "a blessed crown of goodness" according to the saying of David, Thou shalt bless the crown of the year with Thy goodness (Ps. lxv. 11). The idea of a year is taken from the Sun; that of the crown form the year (for the year is a circle guarded with four seasons), and from the circle again equality. Therefore the crown is Christ, as adorning and beautifying the minds of believers. But the year of Goodness was that time when Christ moved by goodness was declaring the Gospel, as Isaiah saith of Him, "He hath sent Me to preach the Gospel to the poor, to proclaim the acceptable year of the Lord" (Isa. lxi. 1, 2). Thus the Crown is on every side equal. For if one draw a line from the upper side to the lower, and the same in a transverse direction, all the intervals will be equal. And the Crown is like itself, because its figure is seen alike on every side, for on every side it is see as a round. Therefore Christ as to His Humanity is called a Crown of Righteousness, as composed of all the virtues, and having no end of His goodness and righteousness; and of that righteousness one quality is equality, that is, it allows neither excess nor defect. For excess and defect do not arise from virtue and righteousness, but from fault and unrighteousness (Nicetas).

21 Isa. liii. 4.

22 Heb. iv. 15.

23 Matt. xxv. 33.

24 Judith v. 6.

25 Ps. cxxxviii. 9.

26 We are to part with leaven for seven days (Exod. xii. 15), that is, with sin for the whole week of this life. The number Seven Days signifies the passing of time which revolves in weeks. And this number is mystical, because it is virgin and signifies virginity and the angelic life; for it alone, as arithmeticians teach, of all the numbers within the decade, is neither a multiple nor a measure, and also contains in itself the Four and the Three. For there are four elements of the world, and the Trinity is their Creator. He calls it co-ordinate with the world, because the world was made in seven days, and again because when seven thousand years are completed the end of the world is to come (Nicetas). S. Augustine (Civ. Dei. c. ii. 31) says that the number Seven often stands for the Universe, because it is made up of Four which is altogether even (2 and 2 the sum of two even numbers) and Three which is altogether uneven (1 and 1 and 1).

27 Isa. vi. 6.

28 Luke xii. 49.

29 Ephes. iv. 26.

30 S. Gregory does not mean to say that our Lord's death was actually hastened by violent actions on the part of the Jews, which we know was not the case; but that they were anxious that it should take place before the Sabbath began. The two thieves, who were still living, received the coup de grace from the Roman soldiers, who broke their legs; but our Lord, much to their astonishment was dead already, so this course was not taken with Him, but His side was pierced with a spear.

31 Matt. vii. 6.

32 Exod. xxxii. 20.

33 Gen. xix. 17.

34 Matt. xi. 20.

35 Is a. v. 8.

36 Mark x. 21.

37 Jer. v. 8.

38 Col. iii. 5.

39 Matt. iii. 4.

40 The expression is often used in the LXX.. to represent the word dwrg

41 Job xxxviii. 3.

42 Ps. xviii. 32.

43 Ib. xciii. 1.

44 Ib. xiv. 2.

45 Eph. v. 14.

46 Exod. iii. 5.

47 Matt. x. 9.

48 Isa. lii. 7.

49 Gen. iii. 15.

50 Luke x. 19.

51 Ps. cxxii. 2.

52 e'celqei=n c. acc. loci; a very rare use, but found in classical authors.

53 Exod. xi. 2.

54 Ps. ix. 6.

55 Hag. ii. 8.

56 Matt. xx. 14.

57 Luke xvi. 9.

58 Gen. xxxi. 19.

59 Exod. xiii. 20.

60 Ib. xiv. 21.

61 Exod. xiv. 28.

62 Ib. xvi. 15.

63 Ib. xvii. 6.

64 Ib. xvii. 10, 11.

65 Josh. iii. 15, 16.

66 Ib. x. 13.

67 Ib. vi. 20.

68 Ib. xxiv. 12.

69 Gen. xxii. 11, &c.

70 Have we not here the germ of the idea, afterwards known as the Scotist, that the Incarnation was the purpose of God independently of the Fall, for the perfecting of Humanity; but that the Passion and death of Incarnate God were the direct result of the sin of man?

71 Num. xxi. 9.

72 Hos. xiii. 14 and 1 Cor. xv. 55.

73 Heb. xii. 22.

74 Luke xxi. 20-24.

75 Ps. lxiv. 32.

76 Heb. xiii. 15 and x. 20.

77 Mark xv. 21.

78 Luke xxiii. 42.

79 Isa. liii. 12.

80 Luke xxiii. 43.

81 Rev. ii. 5.

82 Luke xxiii. 52.

83 1 John i. 7.

84 John xix. 39.

85 Ib. xx. 11, etc.

86 Ib. xxi. 17.

87 Ib. xx. 3, 4.

88 Ib. xx. 25.

89 1 Pet. iii. 19.

90 Luke xxiv. 51.

91 Ps. xxiv. 7, 10.

92 Isa. lxiii. 1.

93 This passage, to nearly the end of c. XXVIII., is taken from the Oration on the Nativity, cc. XIII -XIV.

94 John x. 11.

95 John v. 35.

96 Hos. iv. 13.

97 Luke xv. 4, 5.

98 Ib. xv. 8, 9.

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