1 [mhde= dei=sqai, "not even to need," as below in sec. 2. *R.]
2 [e0dh/lwsen, "made evident, showed." The translator very frequently renders the aorist by the English perfect. Attention will be called in some instances, where the sense is affected by such renderings.
R.]
4 Jerem. xxxi. 31-33 ; Is. liv. 13 ; Heb. viii. 8-11; John vi. 45.
5 2 Cor. iii. 3. [The text here agrees with the Rec., not withthe oldest Mss. followed in the R. V.-R.]
6 [Literally, "the punishment that is greater."-R.]
7 [Literally, "the very cloud."-.R.]
9 <\i>\th\n tw=n swma/twn e!nn/oian<\|i>\.
11 Alluding to the blasphemy of the Macedonians, so often referred to by St. Chrysostom.
13 [Literally, "And he properly called his work good tidings" (eu0agge/lion).-R.]
14 [A reminiscence of 1 Cor. i. 30-R.]
15 [Literally, "reconciliations of God to our nature." The doctrinal point of view is Pauline: God is reconciled, His anger removed.-R.]
16 [The independence of the Gospels is thus emphasized by the most competent exegete of the Nicene period. His treatment of the apparent discrepancies is suggestive.-R.]
17 [That is, "in nothing", in no respect.-R.]
18 sugkrotou=sin. [Literafly, "weld together," used of organizing a body of soldiers.-R.]
22 Asfa/leia, "certainty," seems to be used here first objectively, as when we say. "a thing is certain," then subjectively, as "I am certain of it."
23 [The translator, with the Latin, follows the reading de/; most Mss.have ga/r, which is the more difficult reading.-R.]
24 So St. Iren'os, iii. 11, 1. "John, the disciple of the Lord, purposing by the publication of a Gospel to take away the error which Cerinthus had sown among men. and long before him those who are called Nicolaitans
thus began the instruction of his Gospel In the beginning, &c." See also St. Clem. of Alex. in Euseb. E. H. vi 14 St. Jerome, Pref. to Com. on St. Matth.
25 oi0konomi/a, i. e., our Lord's assumption of the Manhood. The word is so used continually by the Fathers.
26 [This paraphrase fairly brings out the sense, but is a very free rendering of the text.-R..]
28 Euseb. E. H. iii. 24; St. Jer. De Vir. Ill. 3; Orig. in Matth. t.. iii. 440 St. Iren iii. I But St. Chrysostom seems to he quoting the words of some other writer besides these.
29 Or in Rome before the death of St. Peter, who approved the Gospel. So St Clem Alex. in Euseb. E. H. ii. 15 ; St. Jer. de vir. Illustr. c. 8. St. Iren. iii. 1,seems rather to agree with St. Chrysostom . Perhaps they may be reconciled by supposing St. Mark's Gospel written at Rome and approved by St. Peter, but not published until after his death, when St. Mark was its Egypt. See Massuet's note on the place in St. Iren'us,. and Euseb. ii. 16.
30 The Arians, e.g and kindred sects, received all the Scriptures; the Macrionites, besides rejecting the Old Testament received only the Gospel of St. Luke, and ten of St. Paul's epistels: out of which Tertulian refutes them at large. The Manich'ans rejected the Old Tesament and The Acts of the Apostles in which latter the Montanists agreed with them. This was besides numerous interpolations which they all alleged in the books which they did recieve. See St. Aug. Ep. 237.
31 [ma/xh, the techincal term for "contradiction" when applied to statements. So Sophocles' Greek Lexicon of the Roman and Byzatine periods; sub voce.-R.]
34 Matt. xii. 25; Mark iii. 24; Luke xi. 17.
35 [Literally, "philosophize such things." Chrysostom, in commom with other and earlier Fathers uses the terms filosofi/a and qhilosofei=n, in a wide sense. As the translator varies his rendering of these words to suit the context, it seems proper to indicate when Chrysostom uses them.-R]
36 [politei/an, as in the latter part of the sentence. This term also is variously rendered by the translator, to suit the context. But in this Homily there is always a reference to Plato's Republic, when the word politeiva is used. Hence attention is called to the instances where it occurs.-R.]
37 [filosofei=n. Literally "to philosophize what no one of them was at any time able even to", etc. The negatives are repeated its the original for geeater emphasis.-R.]
42 [filosofi/an=true wisdom.-R.]
43 [poletei/a, in its proper case.]
44 [politei/a, its its proper case.]
45 [politei/a, its its proper case.]
46 [politei/a, its its proper case.]
47 [politei/a, its its proper case.]
49 [politei/a, its its proper case.]
50 [politei/a, its its proper case.]
54 [See Homily iv., where this question is discussed.-R.]
55 [Literally, "and learn."-R.]
57 Matt. vii. 6. [The citation is not, however, verbally acurate.-R.]
59 [spouda/zwmen; the verb is rendered "endeavor" in the preceeding sentence.-R.]
1 [kai\ ga/r; but there is some variation in the readings.-R.]
2 Heb. xii. 18. [Here the Greek text agrees more closely with that of the received text in Hebrews than with that of the earliest Mss.-R.]
4 Heb xii 22, 23, 44. [The Citation is free ; but it is evidentthat Chrysostom accepts the view indicated its the R. V. margin: "the general assembly of angels."-R.]
5 [ta\ a0kroqi/nia, "the chief spoils." see Heb. vii. 4.-R.]
6 see 1 Pet. iii. 19, 20; iv. 6 ; St. Iren. iv. 45; iii. 23; iv. 39, 56, 66; v. 31 ; Orig. in Joan, t. ii. 30; contr. Cels. ii. 43; in Rom. lib. 5, l. t. iv. 551. B; Tert. de Anim. 7; St. Greg. Naz. Or. 42 p 693. Ed. Morell; and others cited by Cotelerius on St. Hermas. iii. 16.
9 Isaiah liii. 8. [Here genea/n occurs ; not the term used by Matthew, but in the phrase "that other generation," he/nnhsin, occurs.-R .]
11 Or Unapproachable a0pro/sitoj, according to some Mss. Savil.
12 [Chrysostom uses the imperative : "because of this very thing especially rnarvel", etc.-R.]
14 astraph/n. [Used of a flash of lightning, or dazzling brightness.-R.]
18 Ezek. xxxiv. 23, 24; xxxvii. 24,25 ; Jer. xxx. 9 ; Hos. iii. 5.
22 Luke i. 27. [The words, "and lineage" occur in some Mss. of the New Testament. But the citation here is probably made with freedom.-R.]
23 Gen. xlix. 10, from LXX. Our translation preserving the Hebrew word renders it "until Shiloh come." [comp. the marginal renderings of the R. V. in loco.-R.]
24 [The labored argument here suggests that Chrysostom was not sure of his exegetical position. In Luke i. 27, the phrase "of the house of David" is most naturally joined with "Joseph," and so Chrysostom himself implies.-R.]
25 paraxara/ttein. [This word is the technical one for counterfeiting or forging.-R.]
28 [filosofwte/ra is rendered, "more endued with practical wisdom."-R.]
29 Ps. cii. 3, LXX. [R. V., "My days consume away like smoke." The LXX. has the aorist, hence, "have failed" is the rendering here adopted. Some editions of Chrysostom read the imperfect here. The Oxford edition has a second note ,the meaning of which is not clear: "Rather have failed, LXX."-R.]
30 [eu0zw/nou>\=, "well-girded," then figuratively, "unencumbered."-R.]
33 [e0n me/sw| sterefome/noij.]
37 [2 Cor. vii. 11 is here cited, but in abridged form. All the Mss. and editions of Chrysostom, except the Benedictine, give the briefer reading, but in Migne's edition, alla\ fo/bon, a0lla e0pipo/qhsin ( "yea, what fear, yea, what vehement desire" ) are supplied in brackets. In the New Testament passage there is no variation in text, so far as these phrases are concerned. Like most patristic authors, this great Homilist was quite free in his method of citing Scripture.-R.]
38 [Literally, "will condemn himself."-R.]
1 St. Ignatius ad Ephes. xix. init. kai\ e!laqen ton a!rxontai tou=ai0w=now toutou= h9 parqeni/a Mari/aj, kai\ o9 toketo/j auth=j, o9moi/wj kai\ o9 qa/natoj tou= Kuri/ou tri/a musth/ria kruagh=j a#tina e0n h9suxi/a| Qeou= e0pra/xqh. ""Now the virginity of Mary, and her delivery, was kept in secret from the prince of this world, as was also the Lord's; death three most notable mysteries, yet done in Secret of God." [See Ante-Nicene Fathers, Vol. I., p. 57 The Greek given in this note is from the "briefer" form of the Ignatian Epistles. But the "longer" form differs very little, and the Syriac version, brief as it is, contains this sentence.-R.] And Origen, 6th Homily on St. Luke, says, "It has been well written in one of the epistles of a certain martyr, I mean Ignatius, the next Bishop of Antioch after the blessed Peter, him who fought with wild beasts in the persecution at Rome, `Now the virginity of Mary was kept in secret from the prince of this world. 0' It was concealed because of Joseph, because of her espousals, because she was supposed to have a husband. For, had she had no spouse or supposed husband, it could not have been concealed from the prince of this world. For presently the thought would have silently occurred to the evil one, `How is she with child, who knoweth not a man? This conception must be divine, it must be something higher than human nature. 0' On the contrary, our Saviour had purposed that the devil should he ignorant of his Oconomy and Incarnation: for which cause He both in His birth concealed the same, and commanded His disciples afterwards that they should not make Him known. Also when tempted by the devil in person, He no where owned Himself Son of God. "Origen then quotes 1 Cor. ii. 6-8, to the same effect. And in answer to the objection, How the devils which were from time to time cast out knew Him to be the Son of God, he suggests that it might be owing to their inferiority in malice and mischief: according to the rule among men, that the worse they are, the less they can know of Christ. [The Homilies of Origen are not included in the Ante-Nicene Fathers.]
See also a supposed Homily of St. Basil's, De Christi generatione, Ed. Ben. ii. 598, c.; and St. Jerome on St.. Matt. l. 18.
2 [qaumasto/n ti kai\ me/ga oi/konomw=n.]
9 [More accurately, "But why is this? one may say."-R.]
10 [to\n 0Abraa\ma a!nw kai= ka/tw pare/feron.]
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.)
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.]
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.]
23 [That is, no proud thought.-R.]
24 ["Thyself" is supplied by the translator.-R.]
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.
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.]
38 e0pembai/nonta au0tou= tw=| kairw=|.
40 [The words "of God" are supplied by the translator.-R.]
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.]
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. Orat.in Babylam. t. v. p. 246 sub fin. where he says that Felix "burst asunder."
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.
13 See the different opinionas of the Fathers on these dates, in St. Jerome on Daniel ix.
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.]
23 [The punctuation of the translation has here been conformed to that of the Geeek text.-R.]
24 See Arist. Eth. Nicom. v. I, 2.
30 [pa/ntwn e0n a0mhxania| kaqestwtwn.]
32 [That is , did not give way to her feeling with loud cry, whether of joy or grief.-R.]
35 [a0groikikwteron, "more boorish."-R.]
1 [th=j suna/cewj, the technical term for a religious service among Christians. It does not of itself imply a Eucharistic service, as the above rendering seems to suggest. Indeed, the exordium of this Homily points directly to a service in which the sermon was prominent, making no allusion to the Lord's Supper. For a wider use, see the close of Homily LXXXVIII.-R.]
2 Comp. Herbert's Country Parson, c. 10. "He himself, or his wife, takes account of sermons, and how every one profits, comparing this year with the last."
3 [" Let us therefore remember again what was lately said, and thus go on to what is set before us today."-R.]
5 [The view here indicated, that this citation was part of the angelic message, is not generally held (but see J. A. Alexander in loco). It seems to me inconsistent with the last clause of verse 23: "which is, being interpreted," etc.-R.]
6 [ "Unless," is not found in the Mss., but inserted by the editors as necessary to the sense.-R.]
7 [ "Prophet" is the correct rendering; the plural in the Oxford version is probably due to a typographical error.-R.]
8 Isa. viii. 3. [Chrysostom does not use the Hebrew name here, but simply repeats a part of the Greek phrase used to translate Maher-shalal-hash-baz in the LXX., which he had already given in the previous sentence: Taxe/wj sku/leuson, o0ce/wj prono/meuson. The R. V. in loco does not accept the imperative rendering, but gives this marginal explanation: "That is, The spoil speedeth, the prey hasteth."-R.]
10 [Supplied by translator literally, "it speaks."-R.]
11 i. e., Aquila who flourished A. D. 128, Theodotion, A.D. 175, Symmachus, A.D. 201: who were all of them Jews or Judaizing heretics. Cave, Hist. Lit. i. 32, 48, 64.
12 [This reference to the "agreement" of the LXX. seems to indicate an acceptance of the current tradition in regard to the supernatural exactness of that version.-R.]
14 Deut. xxii. 17. In our translation, "the betrothed damsel cried." This place is cited by St. Jerome on Matt. with reference to the same argument.
16 [There is no indication here of any knowledge of the reading found in the oldest authorities of every class (uncials, cursives and versions): e!teken ui9o/n, instead of e!teken to\n mi9o/ to=n prwto/tokon . The latter is the reading of all authorities in Luke ii. 7.-R.]
21 John vii. 5. [In regard to the "brethren of our Lord," there seems to be some confusion in the statements of Chrysostom : Comp. Hom. LXXXVIII., on chap. xxvii. 55, 56. The digression here to the character of James seems intended to divert from the historical discussion.-R.]
22 Acts xv. 4, xvi. 4, xxi. 18.
23 See Hegesippus in St. Jerome de Viris Illustr., c. 2.
24 Acts xxi. 20; see also verse 22.
25 [a0ndei/an, "manliness."-R.]
27 [ Ps. xlix. 7. [This is the rendering of the LXX.-R.]
28 ka@n h\|, "even if it were."-R.]
3 Acts xvii. 23, 28 ; 1 Cor. xv. 33 ; Titus i. 12.
4 See St. Iren. iv. 28, 29; Tertull. adv. Marc. i. 18, 22; St. Chrys. adv. Jud. Hom. i. t. 6, 318.
11 So in Op. Imperf. in Matt. Hom. 2. "After their return they continued serving God more than before, and instructed many by their preaching. And at last, when Thomas had gone into that province. they joined themselves to him and were baptized, and became doers of his word." This work has been attributed to St. Chrysostom, and seems certainly of the same date with him.
12 [Literally, "were they".-R.]
13 [a!nwqen, "from above." The word occurs in the previous paragraph, and is probably used here in the same sense..-R.]
14 Is. ix. 5, 6, LXX. i. e. "They (the enemies of Christ) would rather have been burned, than for this to happen." The LXX., reading differently from the present Hebrew, seem to construe the passage thus. [The R. V. renders Is. ix. 5 thus: "For all the armor of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire." This opposes entirely the interpretation given above (and possibly implied in the LXX.). The rendering of the A. V. is quite obscure, in spite of its verbal splendnr.-R.]
15 h!qelon for ti\ qe/lw. Luke xii. 49. [The American appendis to the R.V. gives as a marginal rendering : "How I would that it were already kindled," thus accepting the interpretation given above. It seems on the whole the most natural view of this difficult passage.-R.]
18 [In Homily LXXX. the woman who was "a sinner" is identified with the woman who anointed our Lord at Bethany. The confusion of the persons is wide-spread, and the name of Mary Magdalene has been unwarrantably connected with one or both occasions.-R.]
19 [The Mss. read kai/, for which some editors substitute en. The better supported reading must be rendered "with both lines and colorings."-R.]
20 1 Sam. i. 13. [The LXX., followed in the text, reads kai "and her voice," etc.-R.]
29 2 Cor. xii.3. (It is interesting to note that this citation has three readings, followed in the received text, but rejected by recent critics on the authority of the most ancient Mss. In one reading the order is that of the ancient Mss. against the received text. Still the text of these Homilies may have been edited to conform to the later Syrian N. T. text.-R.]
30 1 Cor. x. 7 ; Exod. xxxii. 6.
34 [ 9H parakoh/,"the disobedience," recorded in Gensesis.-R.] Phil. iii. 19.
35 [It is a long step from the troubled mind of Jerusalem to the denunciation of libidinous play-acting. But the protest has not lost its force, since the modern theatre, and too often thc modern novel, is open to the same severe criticism. See Homily VII. 7, 8,. for another instance of the same method of application.-R.]
2 i.e. Their assuming that the Christ should be born at that time.
6 St. Jerome, de Nom. Hebr. t. 3, 77, ed. Venet. 1767. "Zorobabel, `princeps vel magister Babylonis 0', sive `aliena translatio, 0' vel `ortus in Babylone 0'."
7 i. e. He made Bethlehem so far greater than Jerusalem: because "not the least" seems here equivalent to "the greatest."
9 [The R. V. renders more accurately: "Which shall be shepherd of my people Israel."-R.]
10 Matt. xxi. 16: Ps. viii. 2.
12 Isa. xi. 10; Rom. xv. 12. [The latter passage also follows the LXX. The word "trust" should he changed to "hope," as in R. V., Rom. xv. 12.-R.]
14 [R. V. "learaed of them carefully" (h0kribwsen par0 au0tw=n). "Diligently" is from the Vulgate.-R.)
16 a!oi/aj. [Rendered "folly," "extreme folly," etc., below.-R.]
17 [e0punqa/neto par0 au0tw=n, a paraphrase of the New Testament passage, a trace of which appears in the A. V.-R.]
18 i0k pollh=j th=j periousiaj tiqei\j to\ qh/rama. Comp. Viger. de Idiotism. Grc. ix. 3, 3. ["Marking his prey out of great superfluity," is the more literal rendering. The sense seems to be, "including more than was necessary that he might certainly include his prey." R. V. The Greek text of the New Testament is accurately cited.-R.]
19 ["Search out carefully," R. V. The Greek text of the New Testament is accurately cited.-R.]
23 [dh'mos. The translation is somewhat obscure, throughout the entire sentence.-R.]
24 Because Marcion denied Christ's human nature, Paul His Divinity. See Epiph. H'r. 22 and 65.
25 [That is "preceded"; comp. 1 Thess. iv. 15 (R. V.) where the same Greek word occurs, which is rendered "prevent" in the A.V.-R.]
28 Bethlehem signifies, in Hebrew, "the house of bread."
30 Or, "Spiritual Table." Savile.
32 [<\i>\ei0sagagei=n e0phggelle/to<\|i>\, "were promising to introduce."-R.]
33 This expression, Ta= a#gia toi=j a9gi/oij, "Holy Things for Holy Persons," is used in the liturgies of St. Clement, St. James, St. Mark, St. Chrysostom, the Ethiopian liturgy, and that of Severus.
38 Acts xi. 26. [More literally. "the name of the Christians," indicating more directly the reference to the passage its Acts.-R.]
42 1 Cor. vii. 3. In our copies of the Greek Testament, and in the Mss. of St. Chrysostom, here it is, eu!noian, not timh\n. But Mr. Field writes timh\n, 1. from internal evidence ; 2, from comparison of St. Chrysostom's own Commentary on this place of St. Paul; and accounts for it by supposing that he quoted from memory, as often, and confused the verse with, 1 Peter iii. 7. [The text in 1 Cor. vii. 3, according to most of the best Greek and Latin Mss., is th\n o0feilh/n R. V., "her duo"). The text and argument of Chrysostom indicate careless citation. The translators note was written before New Testament textual criticism had received any attention from more modern English divines.-R.]
1 [The entire verse is given in Field's Greek text ; the Homily covers verses 11-15.-R.]
2 w0di=naj e!lusen. Comp. Acts. ii. 24.3.
10 The received mystical interpretation of our Lord's final entry into Jerusalem represented the ass as the type of the Jewish converts, and the colt, of the Gentile Church. See hereafter, Horn. LXVI., and comp. Origen on St. Matt. t. 16, 15; St.Amb. in Luc. lib. 9, 4-14; St. Just. Mart. Dial. cum. Tryph.c. 53. The interpretation to which St. Chrysostom points of the flight into Egypt, is probably the same with that of St. Hilary on this place. "Joseph is admonished by the angel to take the young child into Egypt: Egypt full of idols, and given to the worship of all kinds of portents for gods. Accordingly, after the persecution by the Jews, and the assent of that profane multitude to His murder, Christ passes over to the nations, sold as they were to the vainest superstitions. He leaves Jewry, and is carried into the world which knows Him not: while Bethlehem, i.e., Jud'a, overflows with the blood of martyrs. As to Herod's rage and his murdering the infants, it is the type of the Jewish people raging against the Christians, under the notion that by the slaughter of the blessed m artyrs they blot out Christ's name from the faith and profession of all men." p.613, ed. Ben. Paris, 1693.
12 Gen. ix. 25; Josh. ix. 27; 2 Chron. viii. 7-9.
15 [The reference is to Numb. xxv. 3. But as usual, the LXX.form of the name is cited: beelfege/r.-R.]
16 Amos ix. 7. "The Philistines from Caphtor, and the Syrians from Kir," Heb. [The LXX. has tou\j a0llofu/louj (here rendered "the strangers") the usual term for designating "the Philistines." Comp. 1 and 2 Samuel, passim (in Lxx.).-R.]
17 [sofw=n kai\ ma/gwn. The translator has rendered ma/goi sometimes by "wise men," and sometimes by magi. Probably the term here refers more exactly to "magicians."-R.]
18 [ta\ e0kei/nwn, i.e.those things taught by the heathen philosophers of Egypt.-R.]
19 Acts xx. 34; 1 Thess. ii. 9.
21 In the works of St. Athanasius.
1 1. toi=j prote/roij e0pagwnizo/menon. Comp. Jude 3.
4 [ti pro/j, "what is that to," as in following paragraph .-R.]
7 [Ma/lista me\n ou0den to\ me/son.]
8 2 Sam. xvi. 11, 12. [The citation varies from the LXX., and the latter from the Hebrew: comp. R. V. in loco, where the LXX. is represented in the marginal note.-R.]
10 See Josephus, A. J. xvii. 6, 5.
13 [proanakhru/ttontoj, "proclaiming beforehand," a technical term of ecclesiastical Greek.-R.]
15 Gen. xxxv. 19, Lxx. and xlviii. 7.
16 ["He recalls the young children who were massacred hers," i. e., Rachel's.-R.]
18 sfagiasqe/nta. ["Massacred," a bold figure of speech.-R.]
20 [Of this there is no hint in the narrative; it is a harmonistic conjecture, with little to recommeud it.-R.]
22 See 2 Chron. ix. 29, where it is said that certain of the acts of Solomon were written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite; and in the visions of Iddo the Seer against Jeroboam the son of Nebat. See also ibid. xii. 15, and xiii. 22. [The explanation given above is as bold as it is ingenious.-R.]
23 [The Oxford edition reads "brought up ;" evidently a misprint for "burnt up" (kate/kaion).-R.]8.
26 See Acts iii. 22, iii. 6, iv. 14, vi. 14, etc.
28 John vii. 52. [R. V. text: "Search, and see that out of Galilee ariseth no prophet."R.]
30 Rom. xi. 28. [The Oxford edition reads: "for the Fathers sake;" a misprint, conveying an incorrect sense.-R.1
32 Heb. xi. 13. [R. V., more correctly: "having seen them and greeted them from afar."-R.]8.
35 [a0kri/beisan, "strictness."-R.]
36 [prostasi/an, "advancement." -R.]
38 [th=| palaia=|, without a substantive, the technical term inecclesiastical Greek for the Old Testament.-R.]
42 The words in italics are omitted in several Mss. [In four Mss and two versions the clause is wanting; see note at close of this Homily.-R.]
45 Om. in one or two Mss. [The clause in brackets is wanting in four Mss. and in two Versions; the identical authorities which omit the clause in sec. 8. The Oxford editor estimates the facts differently in the two instances, without any adequate reason.-R.]
11 [zhtou=ntej,"seeking," R V.]
13 kate/labe [R.V., "attained."]
14 e!fqase [R. V., "did not arrive."]
15 Rom. ix. 30 32. [See R. V. The text of Chrysostom follows one of the readings accepted by the Revisers, omitting no/mou at the close of the citation; but it inserts dikaiosu/nhj (with Rec.) a second time in verse 31.-R.]
18 h9 tou= pra/gmatoj u9po/qesij.
26 to\ a0nw/malon tou= h!qouj.
27 Isa. xi. 10; see also Rom. xv. 12. [ "Hope" instead of "trust ;" see foot-note on Hom. vii. 2, p. 45.-]
29 As in refusing to be supported (in several cases) by those to whom he preached the gospel. See his account of his views in so doing, 1 Cor. ix., especially towards the end of the chapter.
37 [tw=| diabo/lw|. The Oxford edition has "the devils," but this is misleading, since it suggests a reference to "demons." Probably the plural is a misprint.-R.]
43 Matt. 14. ["All the nations," so R. V., and comp. what follows here.-R.]
para\ pasi=, is the explanation of Chrysostom. paraphrasing the New Testament passage.-R.]
46 Matt. iii. 8. [R. V., more literally, "worthy of repentance," with margin, ' "Or, your repentance,"' the Greek being th=j metanoi/aj; so in the text of Chrysostom.-R.]
49 ["If we desire (qelwmen), by putting away, etc.
to pursue this temperate and frugal life."-]
50 u9perti/qetai, used as in the word <\i>\u9pe/rqesij<\|i>\, <\i>\superpositio<\|i>\, which was a kind of technical word in the Church for the prolongation of a fast. See Routh, Reliq. Sacr. i. 397, &c.; St. Iren'us, St. Dionys. Alex., and St. Epiphanius, as quoted by him.
4 [ "When some of them were sending."-R.]
11 [RV., "worth of repentance," marg., "your repentance."]
13 The correct reading seems to be o#te, "when," not o#ti, "that."-R]
17 Matt. iii. 10. [R. V., "And even now is the axe laid." etc.-R.]
21 See Amos v. 18; Jer. xvii. 15; Ezek. xii. 22, 27.
25 au0totelh/j, self-executed.
28 Matt. iii. 11. Comp. Luke iii. 16. [In neither passage is the preposition repeated in the Greek text. Chrysostom (see sec. 6) interprets "fire" as part of the blessing promised. So many modem commentators.-R]
32 John i. 29; EngI. Vers. in marg. [So R V. marg. The Greek phrase is o9 ai!rwn, "he that taketh up."-R.]
33 [au0to\n a0nalabein is the better supported reading, but various conjectural ernendations occur. "Himself to assume it," is the must literal rendering.-R.]
35 John i. 33, 34. [ R. V. more correctly, "I have seen, and have borne witness," etc. The Greek perfects are to be taken in their grammatical sense, as the comment of Chrysostom implies.-R.]
39 Mark x. 30; Luke xviii. 30.
43 pristhroeidh\j, see Is. xl. 15.
44 [The better supported text seems to be au0to/j, without o9 xristo/j; the latter is an explanatory gloss.-R.]
45 "The Mystery:" i.e., Christ's Baptism by Fire, His dwelling in our hearts by His Spirit. Comp. Col. i. 26, 27; Eph. i. 9, 10; iii. 9.
47 [ "The loosing of death, the abolition of sins," etc. "the entrance into Paradise," etc. The construction is the same throughout the list.-R]
49 [See note 3 on sec. 6, p. 71.-R.]
50 Is. xxix. 13; comp. Mark vii. 6.
51 [The first clause stands independently in the Greek text, forming the conclusion of the preceding paragraph. The new exhortation begins "But I beseech again," etc.-R.]
3 Matt. iii. 15. [R V., "Suffer it (or me) now, for thus it becometh," etc.-R.
4 Matt. iii. 15, 16. [R V., "from the water," and "coming" for "lighting."-R]
5 Is. v. 4. [Chrysostom varies from the LXX., introducing me e!dei, to strengthen his argunent .-R]
9 Gal. vi. 1. [The immediate reference in Gal. vi. 1 is not to the Holy Spirit, yet there ia a suggestion of the influence of the Holy Sptrit.-R.]
12 i.e., the Macedonians, who were censured at Constantinople, A. D. 381.
13 "The contraries:" for whereas the Spirit came to exalt, and make us partakers of the Divine Nature, the heretics would degrade Him to something like our own
14 [paradido/nai; "hand down" would express the sense more clearly.-R]
15 [The sentence in the Greek is not negative but afirmative; "Then assuredly" ' both these events occurred.-R.]
17 Gen. iv. 12. [The Lxx. has gh= in both passages. The verbal suggestion of the original may be retained by rendering: "Earth thou art, and unto earth thou shalt return," and thou "tillest the earth".-.]
18 [Literally, "that we shall hear."-R]
21 [du/namij.] "Greeks." But the ecclesiastical use is correctly given in the translation. In the New Testament, the term was equivalent to "Gentiles," as opposed to Jews; but was afterwards applied to heathen as opposed to Christians. See Sophocles Greek Lexicon of the Roman and Bysantine periods, Sub Voce.-R]3.
22 [e0pisfi/ggwmen, The verb means "to bind tight," and is variously applied.-R.]
2 kata\ to\n lo/gon th=j oi0konomi/aj.
4 [lomo/ntr, "laver ;" here by metonymy for the rite of baptism.-R.]
5 [lomo/ntr, "laver ;" here by metonymy for the rite of baptism.-R.]
8 oi0konomi/a, that is, the assumption of humanity. [Justin Martyr and Ignatias so use the term see reffs. in Sophocles, Greek Lexicon, etc., sub voce.-R.]
12 [Here "demons" is the more correct rendering.-R]
13 [Here "demons" is the more correct rendering.-R]
15 [e0le/gch|, "might convince," "argue over."-R.]
20 [Luke iv. 13. The form of the passage is changed by Chrysostom, but the words are identical. The R V. renders: "And when the devil had completed every temptation." Chrysostom puts the emphasis on the word "every," as his argument shows.
21 Luke iv. 13. [In Luke iv. 13, the reading is a!xri kairou=, but Chrysostom has e#wj kairou=, apparently accepting the sense given in the R V. margin: "until a season," which has much to recommend it.-R.]
25 "Curse God and die," Job ii. 9.
26 [ti tw=n ou/ proshko/ntwn.-R.]
29 St. Cyril (about A. D. 350) Catech. x. 19, says, "The demons who even to this day are being driven out by the faithful bear witness to Christ." St. Augustin (A. D. 426), in many places speaks of the like miracle as no unusual thing in his time, particularly at the tombs of the martyrs. De Civ. Dei. x. 22.; xxii. 8; contra. Lit. Petil. ii. 55.
1 [toi=j peirasmoi=j: here including "trials" of every kind.-R.]
2 Matt. iv. 14, and Is. ix. 1, 2.
3 [R. V.. "Toward the sea, Greek, the way of the sea." The text is cited accurately in the Homily.-R.]
4 Matt. iv. 15, 16 see Is. ix. 1, 2.
7 Matt. xi. 18, 19. [The citation is from Matthew, not Luke, but the last clause in the R. V. reads: "And wisdom is justified hy her works." Comp. however, the margin and Luke vii. 35.-R.]
13 me/gistoj tro/poj a9lei/aj.
2 [a0qro/on, "all at once."-R.]
4 xa/mai surome/nwn al e0rxome/nwn.
5 Luke vi. 20. "And He lifted up His eyes on His disciples, and said." And ver. 27, "I say unto you which hear."
11 Dan. iii. 39, LXX.; or Song of the Three Holy Children, ver, 16.
19 2 Cor. vii. 10. [R. V., "a repentance which bringeth no regret, "in the margin, "unto a salvation which bringeth no regret."-R.]
21 So St. Aug. de Serm. Dom. in Monte, lib. i. c. 4; St. Jerome in loc.; Op. Imperf. in loc.; St. Hilar. in loc.; Orig. in Levit.,Hom. XV. 2, et alibi.
31 Matt. xix. 29. See also Mark x. 29,30; and Luke xviii. 29,30.
33 See Aristot. Eth.. Nic. v .2.
34 Not that St. Chrysostom limited this or any of the Gospel promises to a temporal sense. See below, sec. 7.
38 [filotimiaj. The term in later Greek means "munificence", and is so rendered below, in sec. 13.-R.]
48 [Literally, "then was disturbed, then was troubled, that noble and great man."-R.]
50 Heb. x.32,33. [R. V., "in which, after ye were enlightened, ye endured a great conflict of sufferings ; partly, being made a gazing-stock both by reproaches and afflictions." The text of the Homily omits "both."-R.]
54 [e0pistu/fontej, used of astringents-R.]
56 sunupokri/ome/nouj, cf. Gal. ii. 13.
61 Matt. v.14, 15. [R. V.," lamp."-R.]
62 ["a lamp in a house, giving light (fai/uwn/) on the lampstand."-R.]
63 Lumine conserit arva, Lucr.
64 [Or, "is spoken of manifesting His power."R.]
65 Matt. v. 15, 16. [R. V., "Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.. Even so let your light shine," etc.-R.]
69 [gh=n apotemno/menoj. There is no reference to the Old Testamet phrase in the original, which simply means "cutting off land for one's self," i. e., to appropriate it wrongfully.-R.]
71 prwto/tupoj, archetypal : the word seems to imply the symbolical use to be made of all visible things and their relations: as here, the relation of debtor and creditor is a sort of token of God's mercy, in binding Himself to do us good.
78 Exod. xxiii. 5; Deut. xxii. 4. [The citation is made very freely from the LXX. The former paasage was probably in the mind of the preacher.-R.]
2 [The text has also "Ye have heard that," as in Matt. v.22: the latter half is not a direct quotation.-R]
8 John xi. 42. ["These things" does not occur in the New Testament passage, but is inserted here to complete the sense. Comp. R. V., "but because of the multitude which standeth around I said it, that they may believe that thou didst send me."R.]
14 The Gnostic and Manicha'n sects
25 Matt. v. 18. [R. V., "Till Heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished".-R.]
27 biou\ paraskeuh\n u\yhlote/ran.
29 [Matt. v. 20. The citation is accurate ; the phrase "the righteousness" is supplied in English ; see R. V.-R.]
34 Job i. 1, LXX. "That man was true, blameless, righteous, devout, refraining from every evil deed."
36 There is Ms. authority for reading "of an evil one."
40 [This addition to Rom. viii. 1 ( "who walk," etc.), now rejected by all critical editors, is not found in any patristic authority older than Chrysostom. The argument abuove shows how it was added from an assumed application to sanctification.-R.]
43 Matt. v.22. [Chrysostom reads ei\kh=| in this verse, and interprets accordingly see also Homily XVII. 2. The term is wanting in the two oldest Mss. of the Greek Testament, and in the Vulgate. Comp. R. V. in loco.-R.]
45 St. Iren. v. 2. "Vain also are those who say that the Lord came to what was another's, as though coveting it, in order to present that man who had been made by another, to that God, who had neither made nor ordered him, yea, rather, who had deserted him from men's first original formation. His coming, therefore, is not just, coming as He did by their account to what was none of His." [Ibid. pp. 527, 528.] In Lib. iii. 11, he specifies Marcion as teaching this doctrine.
47 Tertull. adv. Macdon. ii. 18 ; Exod. xxi. 24. "Which of the good rules of the law should I rather defend, than those which heresy hath craved for her own purposes? As the rule of retaliation, requiring eye for eye, tooth for tooth, and bruise for bruise. There is no tinge here of any permission for repaying an injury in kind, but the whole drift of it is to restrain violence. That is, because that most stubborn and faithless people would count it hard or even inconceivable to await God's redress, which the prophet was afterwards to proclaim, in the words, `Vengeance is mine, I will repay, saith the Lord 0'; the commission of wrong during the interval was to be in a manner smothered by the fear of immedtate retribution." [ Ante-Nicene Fathers, vol.III. p. 311.] St. Augustin (contr. Adim. c. 8), says the same in reply to the Manich'ans.3.
48 ["And to thieves" should be inserted here. The omission was probably accidental.-R.]
50 Because they denied the authority of the Old Testament, but received the New, including St. Paul's Epistles.
53 See Bp. Butler's Sermon on Resentment.
56 Ps. iv. 5, LXX., comp. Eph. iv. 26."Stand in awe, and sin not," in our version. Another part of the same Hebrew verb is, however, rendered "rage" in our translation: 2 Kings xix. 27, 28; Is. xxxvii. 28, 29. [The R. V. has the marginal rendering, "Be ye angry," in Ps. iv. 5. In Eph. iv. 26, the LXX. is accurately cited.-R.]
57 [The original repeats the emphatic and contemptuous su/.R.]
58 [ei0j th\n he/ennan tou= puroj. Comp. R. V. in loco.-R.]
59 [One Ms. adds here kai\ a0nairein ("and murdering"). The words are bracketed in Field's Greek text while the Latin version has ipsa homicidia.-R.]
61 o9 ma/lista du/natai da/knein.
63 Matt. xxiv. 12. [ "Shall be multiplied" is a more exact rendering of the verb in the first clause. Comp. R. V.-R.]
64 a!elqe, St. Chrys. u#page, rec. text. [There is no Mss. authority for the former reading in the New Testament passage, but the authorities for the text of the Homilies are divided between a!pelqe and a0pelqw/n.-R.]
66 sunelo/nta to\ porkei/mena. Mr. Field translates this, "quickly doing the work in hand:" alleging that the word sunairei=n cannot well stand for "removing." But its strict meaning seems to be "to pack up," or "put into a small compass." So Odyss. xx. 95. xlai=nan me\n sunelw\n kai\ kw/mea, poi=sin e!neuden. And this meaning suits well enough with the word prokei/mena, taken in its liturgical sense. [The technical sense of the verb is "to contract," and the context favors Field's view. The command was neither "after hastening through the service (Latin, nec propere confecto sacrificio) nor before beginning it."-R.]
67 [th\n a0ga/phn, properly rendered "love" in the next sentence..-R.]
77 [This clause is not found in the Greek text of Field, nor noticed in the critical notes. The Latin version has jacula viorare, and was probably inadvertently followed by the translator.-R.]
79 2 Cor. iv. 17, xii. 10; Rom. v. 3; Gal. vi. 17; Col. i. 24.
1 [The phrase "to them of old time" (toi=j a0pxai/oij) is not found in the oldest Mss. of the New Testament, in Matt. v.27. It would be readily inserted from similar passages.-R.]
2 Deut. vi. 4. [Comp. Mark xii. 29, and the renderings of the R. V. text and margin in both pansges.-R.]
7 ta\j sunnoi/kouj parqe0nouj, they were often called suneisaktoi/. The practice of unmarried men, especially of the clergy, having single young women in their houses, is a frequent object of warning and censure both in the Homilies of the Fathers and in Church Canons. The earliest mention of such a thing, and of the sad abuse consequent on it, appears to be in St. Iren'us, i. 6, 3: who lays it to the charge of the Valentinian heretics. Tertullian (de Jejun. ad fin.) imputes it to the Catholics. St. Cyprian's fourth Epistle (ed. Fell.) was written to repress and punish an instance of it in the Church of Carthage. It was one of the charges against Paul of Samosata, and was forbidden by the third canon of Nic'a. See Dr. Routh's Reliqui' Sacr', 2,506, to which the editor is indebted for this note. The custom seems to have prevailed particularly at Antioch, ib. 482. See also an oration of Chrysostom on this subject, vi. 214.
9 [ouke/ti i0sxuontej, "no longer having strength."-R.]
11 1 Tim. ii. 9; Titus ii. 3, 4, 5.
12 [The words in italics area translation of the Latin version; nothing corresponding to these terms occurs in the Greek text of the Homily.-R.]
13 Or, watonnesss. See 1 Tim. v.6.
14 [The text has simply to\n skandali/zonta. The precept is thus made more general.-R.]
15 Matt. v. 29. [R. V., "If thy right eye causeth thee to stumble," and so, everywhere in rendering skandali/zein.-R.]
19 bi/blion j0postasi/ou, St. Chrys. Comp. Mark x.. 4.: rec.. Text. [There is no variation in thc text of Matthew here, but in verse 32 the best authorities read <\i>\pa=j o9 a0polu/wn<\|i>\, "everyone that putteth away" so R. V.). Chrysostom repeats o$ a!n a0polu/sh|, as in text. rec.-R.]
24 Matt. xix. 8. [R. V. "for your hardness of heart."-R.]
26 [a0sqene/steron ga\r h9 gunh/. The translator paraphrases this as above. giving an unnecessary tone of depreciation to the language.-R.]
28 See Num. xxx. 2; Deut. xxiii. 23.
29 Isa. lxxvi. 1; Ps. xlviii. 2.
32 Matt. v. 37. St. Chrysostom deviates from the received text here: as if he were thinking also of James v.12. [The variation is in the first half of the verse, but the resemblance to James v.12 is not marked. In the latter half the citation is exact, and Chrysostom explains e0k tou= ponhrou= as the R. V. does: "of the evil one."-R.]
33 Jer. iv. 2. LXX kai\ o0mo/sh| Zh=| Ku/rioj, meta\ a0lhqei/aj e0n, kri/sei, kai\ e0n dikaiosu/nh|.
39 He clearly alludes to the history of Demosthenes.
40 Jer. ii. 10, 11. [The citation is much abbreviated from the LXX., which does not vary materially from the Hebrew.-R.]
41 Prov. vi. 6-8, LXX. "Or go to the bee, and learn how industrious she is, and how honorable she maketh her work; whose labors kings and private men make use of for health and she is desirable to all and glorious, although she be weak in strength for holding wisdom precious she is preferred." [This is the addition to Prov. vi. 8, found in the LXX., but not in the Vulgate.-R.]
42 See St. Chrys. On 1 Cor. Hom,. IV. and the note there.
43 Heb. v.12 [The text of Heb. v.12 is modified, dida/skesqai being substituted for dida/skein. The Vulgate also has the passive. The R. V. takes tina as the indefinite pronoun: "that someone teach you ;" but compare the margin. Notice, too, the acceptance of the Pauline authorship of the Epistle.-R.]
1 [R. V. text, "him that is evil." Chrysostom interprets tw'/ ponhrw'/, "the evil one." In verse 40 the R. V. renders "would go to law with thee."-R.]
11 [paqhtw=|. There is a paranomasia in the original, indicated here by the word "possible".-R.]
12 a0ggareu=sai. [R. V. marg., "impress," a legal act of oppresslon. The Greek work is of Persian origin. and was transferred into Latin also; see Vulgate, Matt. v. 41.-R.]
14 Luke vi 35. "Do good and lend, hoping for nothing again." [But the R.V. renders"never despairing," with the margin, "Some ancient authorities read despairing of no man."-R.]
15 o!moioi, Chrys. u0oi\, rec. text. [For the former reading in the New Testament there is no Ms. authority.-R.]
16 Matt. v. 43-45. [The briefer form of verse 44 is now accepted by critical editors (so Vulgate). The longer reading is from Luke vi. 27, 28. Comp R. V.-R.]
21 se to\n a!ndra ei!osontai, "they will know thee to be the man."
27 <\i>\telwnai/<\|i>\, rec. text. [But oi9 e0qnikoi/, the reading accepted by Chrysostom, is supported by the best authorities of every class. Comp. R.V.-R.]
29 Matt. v. 48. [The text of the Homily has gi/nesqe, which is probably imperative, but in Matt. v.48, e!sesqe is the undisputed reading: comp. R. V., "Ye therefore shall be perfect," etc.-R.]
1 [All authorities of an early period, including many fathers prior to Chrysostom, read dikaiosu/nhn comp. R. V.). It seems likely that the apparent homiletical advantage of the other reading made it the common one.z-R.]
3 Or, "by the publican :" to=| telw/nh| e0nedei/knuto. [The dative is correctly rendered in the text, but the verb is used in a figurative sense.-R.]
5 Phil. iii. 2. ["The dogs," so R. V.-R.]
12 [As in the previous clause, "ought we to act."-R.]
14 skaiou/j, literally, "on the left hand."
15 Matt. vi. 4. [The phrase e0n to=| fanero=| supported in verses 4, 6, 18. It seems, however, to be accepted by Chrysotom.. The R. V. properly renders "recompense thee" to distinguish from the word "reward" (misqo/n), which occurs in verse a and similar passages.-R.]
16 Matt. vi. 5. [R. V., "to stand and pray," and, "They have received their reward."-R.]
17 Matt. vi. 6. [R. V., "Enter into thine inner chamber and having shut thy door, pray," etc.-R.] 3.
25 Matt. vi. 6. [See note on sec. a, verse 4.-R.]
26 Matt. vi. 7. (R. V. "And in praying use not vain repetitions, as the Gentiles do."-R.]
31 Matt. vi 9. [In Latin editions of the Homiles a division has been made at this point, so as to separate the comments on the Lord's Prayer into a distinct Homily. But the Greek Mss. have no such division. The latter half is numbered Homily XX., and the enumeration of all the subsequent Homilies modified. In Migne's edition, two sets of numbers are given to the Homolies which follow.-R.]
35 Rom. viii. 23. [The citation is slightly abridged, but the latter part agrees exactly with the Greek text followed in the R. V., which renders: "waiting for our adoption, to wit, the redemption of our body."-R.]
40 [This is one of the most important passages in these Homilies, from a lexical point of view. The Greek test is, Ti/ e0sti, Ton a!rton to\n e0pio/usion\ Tou\ e0fh/meron. The word e0piou/sioj is found only in Matt. vi. 11, Luke xi. 3, and in the Christian literature based on these passages. As all Biblical scholars are aware, the etymology and meaning are still open to discussion. See Thayer's Greek Lexicon, New Testament, sub voce. The Fathers generally gave it a sense, and Chrysostom's position is, therefore, the more important. The modern views may be inferred from the R. V.,which in the text of both renders the word "daily," with the margin "Greek, our bread for the coming day," but the American Company add as a second marginal rendering, "our needful bread." These two marginal renderings represent two distinct etymologies, while "daily" is all explanatory or inferential rendering, for which the authority of Chrysostom has furnished strong support.-R.]
43 Matt. vi. 12. [R. V., "have forgiven our debtors," following a different and better supported reading than that accepted by Chrysotom.-R.]
44 [meta\ to\ loutro/n, rendered above. "after the laver."-R.]
47 Many Mss. read hast given judgment on him.
48 Matt. vi. 13. [Two points of great interest are to be noticed here: (1) that the interpretation "of the evil one" is unqualifedly accepted (2) that the doxology is given without any suggestion of doubt respecting the genuineness of it. Here, as so often, the exegetical accuracy of Chrysostom appears to exceed his critical estimate of the Greek text of the New Testament.-R.]6.
52 Matt. vi. 14, 15.[The latter verse is abridged, but there are variations in the Mss. of the New Testament; comp. Tischendorf, in loco.-R.]4.
53 biwtiko/n [here in the sense of "secular."-R.]5.
55 1Tim. ii. 8. [R. V., "disputing," with margin, "doubting."-R.]page 1391.
56 [to=u basile/wj, the Greek title of the emperor. The term is so rendered above.-R.]2.
61 Isa. lxi. l; Luke iv. 19.7.
62 Hosea xiii. 14. [The LXX. has been modified in this citation to accord, in the first clause, with 1 Cor. xv. 55.-R.]8.
63 Isa. ii. 4 ; Micah iv. 3. 9.
1 Or Homily XXI in the Latin versions; see note on Homily XIX., sec. 6, p. 134.-R.]page 1411.
5 Heb. iv. 13. [R. V., "laid open," tetrachlismevna.-R.]5.
6 Matt. vi. 19. "upon the earth," so R. V.-R.]page 1421.
9 [sh/j. The Oxford Version has inadvertently rendered it "rust."-R.]4.
10 [sh/j. The Oxford Version has inadvertently rendered it "rust."-R.]4.
11 Matt. vi. 21. [The correct text of Matt. vi. 21 is rendered, "For where thy treasure is, there will thy heart be also" (R V ), but Chrysostom varies from this both here and below. The plural form has little authority.-R.]page 1431.
12 Matt. vi. 22. [R. V., "The lamp of the body," etc.-R.]2.
13 Matt. vi. 22, 23. [In verse 23, "If therefore" is the correct reading, and some Mss. of the Homilies have this reading here.-R.]3.
14 [In the Greek text, the parenthesis extends to this place.-R.]page 1441
15 .[These clauses are not parenthetical, but in the Greek define what precedes.-R.]2.
17 [ou0x w9j e!tuxe.]page 1451.
20 [In the Greek text, bracketted by Field, and in the Latin, occurs this clause "when" [or "for when" ] "thou plantest trees in the field, the fruit of which will yield after many (muri/a) years."-R.] 4.
1 ["More in number and more terrible."-R.]
5 [Mh\ toinun peritta\ filoso/fei.]
7 [R. V., more correctly, "Be not anxious", and so throughout the chapter.-R.]
8 th=| yuxh=| "your soul." [So Chrysostom interprets (see below); but the New Testament passage must refer to physical life. In the latter part of the verse the higher "life" is suggested. But to understand the argument of Chrysostom, yuxh/must be rendered "soul" throughout this passage.-R.]
9 Matt. vi. 25. [R. V., "Is not the life more than the food," i. e., the food that sustains it.-R.]
16 Prov. vi. 6-8, LXX. See before, Hom. XVII., 6, note.
18 kaphleu/ousin, e0mporeu/ontai : two words which in the New Testament are always used in a bad sense.
24 1 Kings xix. 18; Rom. xi: 4.
26 See Sulpicius Severus Dial. i. c. 14. "It is told of a certain holy man that he constantly and entirely abstained from all drink: and that by way of food, he lived upon seven figs only."
28 [u/ma=j gumna/zomen, "we are exercising you."-R.]
29 So Aristippus: vid. Hom. Serm. 2, 3, 100.
1 e9katerwqen dei=cai th\n u9perbolh/n.
2 [eu0telei/aj , "cheapness" first, then "meanness."-R.]
11 [Or, "they," as in the next sentence.-R.]
12 Matt. vi. 31, 32. [The text of Chrysostom is in doubt here : one Ms. omits "of the world." The longer reading is probably due to a recollection of Luke xii. 30, where this form occurs.-R.]
13 Matt. vi. 33. [The reading of this verse given by Chrysostom is peculiar. The best authorities support the form accepted to the R. V., "his kingdom and his righteousness." But the reading of the received text is ancient. Some other Fathers agree with Chrysostom. The phrase "kingdom of heaven" is peculiar to Matthew.-R.]
19 Amos iii. 6. [pleoneci/aj; but one Mss. reads dunastei/aj , referring to oppressive oligarchies, Latin,principatus.-R.]
21 [kaki/an, the word rendered "evil" throughout this passage.-R.]
23 1Cor. vii. 32. [R. V., "to be free from care;" a0meri/mnouj, a compound of the same origin as the word rendered "take no thought" in the A. V.-R.]
26 2 Chron. xxxiii. 1-20; 2 Kings xxi. 1-18.
27 [kai\ xa/rin e!xei soi tou/ton pollh/n.]
30 Matt. xv. 25-28; Mark vii. 24-30.
32 [The Greek word is that rendered insult in this and the preceding sentence.-R.]
35 Hosea vi. 3, LXX. "His going forth is prepared as the morning," agreeing with the present Hebrew copies. The sentiment of both readings (as we so often find, apparently by a special Providence) is the same. [R. V., "His going forth is sure as the morning." This, too, conveys the same general sentiment, but is a more accurate rendering of the Hebrew.-R.]
36 Hosea vi. 4 A. V., "Your goodness is as the mourning cloud;" and so also LXX. to\ e!leoj u9mwÖ\n. And with this the Hebrew copies agree, as di St. Jerome's (in loc. t. vi. 63, Venet. 1768). But St. Cyril (in loc. t. iii. 96), reads to\ e!leoj mou>\\. And St. Jerome's Commentary that according to his interpretation the two readings came to the same meaning. "Your mercy, that wherewith I have always had mercy upon you, hath passed by ... for now is the captivity near." [R. V., "For your goodness (or, kindness) is as a mourning cloud." In the Homily de/ occurs, but it is not translated.-R.]
37 Rom. x. 12. kai\ e0pi\ pa/ntaj is omitted in our present copies. Mr. Field refers to Rom iii. 22; "unto all and upon all them that believe." [There is no authority for kai\ e0pi\ pantaj in Rom. x. 12, and in iii. 22 the weight of authority is against the phrase (see R. V. in loco); but Chrysostom undoubtedly accepted the longer reading in the latter passage, and seems to have combined the two in the present instance.-R.]
38 2 Cor. viii. 9. [The citation is not accurate, probably the variation is intentional.-R.]
5 1 Tim. v. 20. [R. V., reprove. The Greek verb is the same in Matt. xviii. 15 also.-R.]
10 ta\ megala/. The article implies the distiitction.
13 Matt. xxiii. 24. [R. V., more correctly, "strain out;" the word "at" is probably a typographical blunder of the A. V.-R.]
24 Luke xxiii. 40, 41. [R. V., "Dust thou not even fear God, seeing thou art in the same condemnation." In several places Chrysostom gives the plural form, as here, but there is little authority for it in the New Testament text.-R.]
25 Matt. vii. 6. [R. V., "the swine," the article is in the Greek text of the Homily.]
27 1 Cor. ii. 14. In the verse before that to which reference is here made,our Saviour says, "Fear them not therefore." And again in the verse after, "Fear not them which kill the body:" whence the natural conclusion is, that His chief purpose here was to caution His disciples against the fear of man.
28 The words in italics are omitted in the manuscripts. [The construction of the Greek is very difficult, if the Mss. text is accepted. One Ms., however. has an imperative in the last clause: "let them reverence them," thus relieving the difficulty.-R.]
30 [R. V., properly omits "again."-R.]
33 2 Tim. iii. 5. [The citation is modified.-R.]
34 Titus iii. 10. [R. V., "A man that is heretical (or factious) after a first and second admonition, refuse (or avoid)."-R.]
38 Matt. vii. 9. [The citation is not exact. Here, as below, Chrysostom gives the form "For which is there of you," omitting "man." The Oxford translator follows the A. V. here but not below. "Of whom" (in R. V.) is better English (see below); the Greek is the same in both passages.-R.]
40 [ou0k aitei=n crh/ mo/nou, a0lla\ kai\ a! xhn\ a0itei\n, "not only is it fitting to ask," but to ask what "is fitting".-R.]
41 1 Kings iii. 10-14; 2 Chron. i. 11, 12.
42 1 Tim. ii. 8, perhaps "disputing" rather than "doubting."[R. V. text "disputing," in the margin "doubting." Comp. XIX. 11 p. 138.-R.]
43 Matt. vii. 11. ("Heavenly" is substituted for "which is in Heaven."-R.]
45 Or "life:" see Matt. vi. 25.
47 Matt. vii. 12. [ou#twj is omitted so the Vulgate.-R.]
50 Matt. vi. 13, 14. [R. V., "by the narrow gate "; "enter in thereby;" "For narrow is the gate, and straitened the way," &c. Chrysostom introduces verse 14 with kai/ ; and in some Mss. of the Homilies ti/ is added. Comp. R.V. margin.. "How narrow," etc.-R.]
1 [a0gaphto/n; probably the sense is rather: "it must suffice them," etc.-R.]
2 Rom. ii. 17, 18. [R. V., "But if thou bearest the name of a Jew," etc.,following the reading ei0 de/,which is abundantly attested. Chrysostom has i!de, as in the received text.-R.]
3 Matt. vii. 22. [R. V., "did we not prophesy," etc. The Greek verb is an aorist.-R.]
6 1Cor. xiii, 2. [R. V., "love," as the unifoirn rendering of a0ga/ph.-R.]
7 Mark ix. 38; Luke ix. 49. ["Demons," so in the New Testament passages.-R.]
11 Matt, vii. 24. [R. V., "Every one, therefore which beareth these words of mine, and doeth them, shall he likened." The Greek text in the Homily is identical with that accepted in theR. V.-R.]
12 [eu0ri/pw|, a strait, where the ebb and flow is great and frequent. See Liddell and Scott, Greek Lexicon.-R.]
14 th\n koinh\n dikh\n paragmatgeu/esqai/ se paraskeua/zwn. "The universal penalty," i.e., Death. See Hom. XXXIV., as quoted by Mr. Field, for this sense of pragmateu/esqai. [The verb means "to engage in business," and it is an easy transition to the successful result of trading. The Latin rendering of Montfaucon is: ax tibi pro/idenj, ut a xommuni illa reddenda ratione te ecpediaj -R.]
16 Matt. vii. 26. [R. V., "these words."-R.]
21 [e9auto\n de\ h0fa/nise, '"but obliterates himself."-R.]
22 Matt. xiv. 2 ; Luke ix. 9. [The verb a!ei=lon, which occurs here, is not found in the New Testament accounts of Herod's language.-R.]
1 [R. V., "When Jesus ended these words, the multitudes were astonished at his teaching."-R.]
3 Matt. vii. 2. [The first clause is from verse 1 and the passages are joined to point the lesson from the assumed delay. But there can be little doubt that the healing of the leper took place earlier. Comp. Mark i. 40-42; Luke v. 12-16.-R.]
4 Mark i. 40. Comp. Luke v. 12.
5 Acts iii. 52. [The New Testament passage has been modified in the ci