Homily II.
Matt. I. 1
.
“The book of the generation of Jesus Christ, the
Son of David, the Son of Abraham.”
Do
ye indeed remember the
charge, which we lately made you, entreating you to hearken unto all
the things that are said with all silence, and mystical quietness?
For
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we are to-day to set foot within the holy vestibule, wherefore I have
also put you in mind of the charge.
Since, if the Jews, when they were to approach “a
mountain that burned, and fire, and blackness, and darkness, and
tempest;”
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—or rather when they were not so much as to approach, but both to
see and to hear these things from afar;—were commanded for three
days before to abstain from their wives, and to wash their garments,
and were in trembling and fear, both themselves and Moses with them;
much more we, when we are to hearken to such words, and are not to
stand far from a smoking mountain, but to enter into Heaven itself,
ought to show forth a greater self-denial;
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not washing our garments, but wiping clean the robe of our soul, and
ridding ourselves of all mixture with worldly things. For it is not
blackness that ye shall see, nor smoke, nor tempest, but the King
Himself sitting on the throne of that unspeakable glory, and angels,
and archangels standing by Him, and the tribes of the saints, with
those interminable myriads.
For such is the city of God, having “the Church of
the first-born, the spirits of the just, the general assembly of the
angels, the
blood of
sprinkling,”
75
whereby all are knit into one, and Heaven hath received the things of
earth, and earth the things of Heaven, and that peace hath come which
was of old longed for both by angels and by saints.
Herein standeth the trophy of the cross, glorious, and
conspicuous, the spoils won by Christ, the first-fruits
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of our nature, the booty of our King; all these, I say, we shall out of
the Gospels know perfectly. If thou follow in becoming quietness, we
shall be able to lead thee about everywhere, and to show where death is
set forth crucified, and where sin is hanged up, and where are the many
and wondrous offerings from this war, from this battle.
Thou shalt see likewise the tyrant here bound, and the
multitude of the captives following, and the citadel from which that
unholy demon overran all things in time past. Thou wilt see the hiding
places, and the dens of the robber, broken up now, and laid open, for
even there also was our King present.
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But be not thou weary, beloved, for if any one were
describing a visible war, and trophies, and victories, wouldest thou
feel no satiety at all; nay, thou wouldest not prefer either drink or
meat to this history. But if that kind of narrative be welcome, much
more this. For consider what a thing it is to hear, how on the one side
God from Heaven, arising “out of the royal thrones, leaped
down
78
” unto the earth, and even unto hell itself, and stood in the
battle array; and how the devil on the other hand set himself in array
against Him; or rather not against God unveiled, but God hidden in
man’s nature.
And what is marvellous, thou wilt see death destroyed by
death, and curse extinguished by curse, and the dominion of the devil
put down by those very things whereby he did prevail. Let us therefore
rouse ourselves thoroughly, and let us not sleep, for lo, I see the
gates opening to us; but let us enter in with all seemly order, and
with trembling, setting foot straightway within the vestibule
itself.
2. But what is this vestibule? “The book of the
generation of Jesus Christ, Son of David, Son of Abraham.”
“What sayest thou? Didst thou not promise to
discourse of the Only-begotten Son of God, and dost thou make mention
of David, a man born after a thousand generations, and say that he is
both father and ancestor?” Stay, seek not to learn all at once,
but gently and by little and little. Why, it is in the vestibule that
thou art standing, by the very porch; why then dost thou hasten towards
the inner shrine? As yet thou hast not well marked all without. For
neither for a while do I declare unto thee that other generation: or
rather not even this which cometh after, for it is unutterable, and
unspeakable. And before me the Prophet Esaias hath told thee this;
where
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when proclaiming His passion, and His great care for the world, and
admiring who He was, and what He became, and whither He descended, he
cried out loud and clear, saying thus, “Who shall declare His
generation?”
80
It is not then of that we are now to speak, but of this
beneath, this which took place on earth, which was amongst ten thousand
witnesses. And concerning this again we will relate in such wise as it
may be possible for us, having received the grace of the Spirit. For
not even this may any one set forth altogether plainly, forasmuch as
this too is most awful. Think not, therefore, it is of small things
thou art hearing, when thou hearest of this birth, but rouse up thy
mind, and straightway tremble, being told that God hath come upon
earth. For so marvellous was this, and beyond expectation, that because
of these things the very angels formed a choir, and in behalf of the
world offered up their praise for them, and the prophets from the first
were amazed at this, that “He was seen upon earth, and conversed
with men
81
.” Yea, for it is far beyond all thought to hear that God the
Unspeakable,
82
the Unutterable, the Incomprehensible, and He that is equal to the
Father, hath passed through a virgin’s womb, and hath vouchsafed
to be born of a woman, and to have Abraham and David for forefathers.
But why do I say Abraham and David? For what is even more amazing,
there are those women, whom we have lately mentioned.
3. Hearing these things, arise, and surmise nothing low:
but even because of this very thing most of all shouldest thou
marvel,
83
that being Son of the Unoriginate God, and His true Son, He suffered
Himself to be called also Son of David, that He might make
thee Son of God. He suffered a slave to be
father to Him, that He might make the Lord Father to thee a slave.
Seest thou at once from the beginning of what nature are
the Gospels? If thou doubt concerning the things that pertain to thee,
from what belongs to Him believe these also. For it is far more
difficult, judging by human reason, for God to become man, than for a
man to be declared a Son of God. When therefore thou art told that the
Son of God is Son of David and of Abraham, doubt not any more that thou
too, the son of Adam, shall be son of God. For not at random, nor in
vain did He abase Himself so greatly, only He was minded to exalt us.
Thus He was born after the flesh, that thou mightest be born after the
Spirit; He was born of a woman, that thou mightest cease to be the son
of a woman.
Wherefore the birth was twofold, both made like unto us,
and also surpassing ours. For to be born of a woman indeed was our lot,
but “to be born not of blood, nor of the will of flesh, nor of
man,” but of the Holy Ghost,
84
was to proclaim beforehand the birth surpassing us, the birth to come,
which He was about freely to give us of the Spirit. And everything else
too was like this. Thus His baptism also was of the same kind, for it
partook of the old, and it partook also of the new. To be baptized by
the prophet marked the old, but the coming down of the Spirit shadowed
out the new. And like as though any one were to place himself in the
space between any two persons that were standing apart, and stretching
forth both his hands were to lay hold on either side, and tie them
together; even so hath He done, joining the old covenant with the new,
God’s nature with man’s, the things that are His with
ours.
Seest thou the flashing brightness
85
of the city, with how great a splendor it hath dazzled thee from the
very beginning? how it hath straightway shown the King in thine own
form; as though in a camp? For neither there doth the king always
appear bearing his proper dignity, but laying aside the purple and the
diadem, he often disguises himself in the garb of a common soldier. But
there it is, lest by being known he should draw the enemy upon himself;
but here on the contrary, lest, if He were known, He should cause the
enemy to fly from the conflict with Him, and lest He should confound
all His own people: for His purpose was to save, not to dismay.
4. For this reason he hath also straightway called Him
by this title, naming Him Jesus. For this name, Jesus, is not Greek,
but in the Hebrew language it is thus called Jesus; which is, when
interpreted into the Greek tongue, “A Saviour.” And He is
called a Saviour, from His saving His people.
Seest thou how he hath given wings to the hearer, at
once speaking things familiar, and at the same time by these indicating
to us things beyond all hope? I mean that
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both these names were well known to the Jews. For, because the things
that were to happen were beyond expectation, the types even of the
names went before, in order that from the very first all the unsettling
power of novelty might be taken away. Thus he is called Jesus, who
after Moses brought the people into the land of promise. Hast thou seen
the type? Behold the truth. That led into the land of promise, this
into heaven, and to the good things in the heavens; that, after Moses
was dead, this after the law had ceased; that as a leader, this as a
King.
However, lest having heard the word Jesus, thou
shouldest by reason of the identity of the name be perplexed, he hath
added, “Jesus Christ, Son of David.” But that other was not
of David, but of another tribe.
5. But wherefore doth he call it a “book of the
generation of Jesus Christ,” while yet this book hath not the
birth only, but the whole dispensation? Because this is the sum of the
whole dispensation, and is made an origin and root of all our
blessings. As then Moses calleth it the book of heaven and earth,
87
although he hath not discoursed of heaven and earth only, but also of
all things that are in the midst thereof; so also this man hath named
his book from that which is the sum of all the great things done. For
that which teems with astonishment, and is beyond hope and all
expectation, is that God should become man. But this having come to
pass, all afterwards follows in reasonable consequence.
6. But wherefore did he not say, “the Son of
Abraham,” and then “the Son of David?” It is not, as
some suppose, that he means to proceed upward from the lower point,
since then he would have done the same as Luke, but now he doth the
contrary. Why then hath he made mention of David? The man was in the
mouths of all, both from his distinction, and from the time, for he had
not been so very long since dead, like Abraham. And though God made
promises to both, yet the one, as old, was passed over in silence,
while the other, as fresh and
recent, was repeated of all. Themselves, for instance, say, “Doth
not Christ come of the seed of David, and out of Bethlehem, the town
where David was?”
88
And no man called Him Son of Abraham, but all Son of David; and that
because this last was more in the recollection of all, both on account
of the time, as I have already said, and because of his royalty. On
this principle again all the kings whom they had in honor after his
time were named from him, both by the people themselves and by God. For
both Ezekiel
89
and other prophets besides speak of David as coming and rising again;
not meaning him that was dead, but them who were emulating his virtue.
And to Hezekiah He saith, “I will defend this city, for mine own
sake and for my servant David’s sake.”
90
And to Solomon too He said, that for David’s sake He rent not the
kingdom during his lifetime.
91
For great was the glory of the man, both with God and with men.
On account of this he makes the beginning at once from
him who was more known, and then runs up to his father; accounting it
superfluous, as far as regards the Jews, to carry the genealogy higher
up. For these were principally the persons held in admiration; the one
as a prophet and a king, the other as a patriarch and a prophet.
7. “But
92
whence is it manifest that He is of David?” one may say. For if
He was not sprung of a man, but from a woman only, and the Virgin hath
not her genealogy traced, how shall we know that He was of
David’s race? Thus, there are two things inquired; both why His
mother’s genealogy is not recited, and wherefore it can be that
Joseph is mentioned by them, who hath no part in the birth: since the
latter seems to be superfluous, and the former a defect.
Of which then is it necessary to speak first? How the
Virgin is of David. How then shall we know that she is of David?
Hearken unto God, telling Gabriel to go unto “a virgin betrothed
to a man (whose name was Joseph), of the house and lineage of
David.”
93
What now wouldest thou have plainer than this, when thou hast heard
that the Virgin was of the house and lineage of David?
Hence it is evident that Joseph also was of the same.
Yes, for there was a law, which bade that it should not be lawful to
take a wife from any other stock, but from the same tribe. And the
patriarch Jacob also foretold that He should arise out of the tribe of
Judah, saying on this wise: “there shall not fail a ruler out of
Judah, nor a governor out of his loins, until He come for whom it is
appointed, and He is the expectation of the Gentiles.”
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“Well; this prophecy doth indeed make it clear
that He was of the tribe of Judah, but not also that He was of the
family of David. Was there then in the tribe of Judah one family only,
even that of David, or were there not also many others? And might it
not happen for one to be of the tribe of Judah, but not also of the
family of David?”
Nay, lest thou shouldest say this, the evangelist hath
removed this suspicion of thine, by saying, that He was “of the
house and lineage of David.”
And if thou wish to learn this from another reason
besides, neither shall we be at a loss for another proof. For not only
was it not allowed to take a wife out of another tribe, but not even
from another lineage, that is, from another kindred. So that if either
we connect with the Virgin the words, “of the house and lineage
of David,” what hath been said stands good; or if with Joseph, by
that fact this also is proved. For if Joseph was of the house and
lineage of David, he would not have taken his wife from another than
that whence he himself was sprung.
“What then,” one may say, “if he
transgressed the law?” Why, for this cause he hath by
anticipation testified that Joseph was righteous, on purpose that thou
mightest not say this, but having been told his virtue, mightest be
sure also that he would not have transgressed the law. For he who was
so benevolent, and free from passion, as not to wish, even when urged
by suspicion, to attempt inflicting punishment on the Virgin, how
should he have transgressed the law for lust? he that showed wisdom and
self-restraint beyond the law (for to put her away, and that privily,
was to act with self-restraint beyond the law), how should he have done
anything contrary to the law; and this when there was no cause to urge
him?
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8. Now that the Virgin was of the race of David is
indeed from these things evident; but wherefore he gave not her
genealogy, but Joseph’s, requires explanation. For what cause was
it then? It was not the law among the Jews that the genealogy of women
should
be traced. In order then
that he might keep the custom, and not seem to be making
alterations
96
from the beginning, and yet might make the Virgin known to us, for this
cause he hath passed over her ancestors in silence, and traced the
genealogy of Joseph. For if he had done this with respect to the
Virgin, he would have seemed to be introducing novelties; and if he had
passed over Joseph in silence, we should not have known the
Virgin’s forefathers. In order therefore that we might learn,
touching Mary, who she was, and of what origin, and that the laws might
remain undisturbed, he hath traced the genealogy of her espoused
husband, and shown him to be of the house of David. For when this hath
been clearly proved, that other fact is demonstrated with it, namely,
that the Virgin likewise is sprung from thence, by reason that this
righteous man, even as I have already said, would not have endured to
take a wife from another race.
There is also another reason, which one might mention,
of a more mystical nature, because of which the Virgin’s
forefathers were passed over in silence; but this it were not
seasonable now to declare, because so much has been already said.
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9. Wherefore let us stay at this point our discourse
concerning the questions, and in the meanwhile let us retain with
accuracy what hath been revealed to us; as, for instance, why he
mentioned David first; wherefore he called the book, “a book of
the generation;” on what account he said, “of Jesus
Christ;” how the birth is common and not common; whence it was
that Mary was shown to be from David; and wherefore Joseph’s
genealogy is traced, while her ancestors are passed over in
silence.
For if ye retain these things, ye will the more
encourage us with respect to what is to come; but if ye reject and cast
them from your mind, we shall be the more backward as to the rest. Just
as no husbandman would care to pay attention to a soil which had
destroyed the former seed.
Wherefore I entreat you to revolve these things. For
from taking thought concerning such matters, there springs in the soul
some great good, tending unto salvation. For by these meditations we
shall be able to please God Himself; and our mouths will be pure from
insults, and filthy talking, and reviling, while they are exercising
themselves in spiritual sayings; and we shall be formidable to the
devils, while arming our tongue with such words; and we shall draw unto
ourselves God’s grace the more, and it will render our eye more
piercing. For indeed both eyes and mouth and hearing He set in us to
this intent, that all our members may serve Him, that we may speak His
words, and do His deeds, that we may sing unto Him continual hymns,
that we may offer up sacrifices of thanksgiving,
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and by these may thoroughly purify our consciences.
For as a body will be more in health when enjoying the
benefits of a pure air, even so will a soul be more endued with
practical wisdom
99
when nourished in such exercises as these. Seest thou not even the eyes
of the body, that when they abide in smoke they are always weeping; but
when they are in clear air, and in a meadow, and in fountains and
gardens, they become more quicksighted and more healthy? Like this is
the soul’s eye also, for should it feed in the meadow of
spiritual oracles, it will be clear and piercing, and quick of sight;
but should it depart into the smoke of the things of this life, it will
weep without end, and wail both now and hereafter. For indeed the
things of this life are like smoke. On this account also one hath said,
“My days have failed like smoke.”
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He indeed was referring to their shortness of duration, and to their
unsubstantial nature, but I would say that we should take what is said,
not in this sense alone, but also as to their turbid character.
For nothing doth so hurt and dim the eye of the soul as
the crowd of worldly anxieties and the swarm of desires. For these are
the wood that feedeth this smoke. And as fire, when it lays hold of any
damp and saturated fuel, kindles much smoke; so likewise this desire,
so vehement and burning, when it lays hold of a soul that is (so to
speak) damp and dissolute, produces also in its way abundance of smoke.
For this cause there is need of the dew of the Spirit, and of that air,
that it may extinguish the fire, and scatter the smoke, and give wings
to our thoughts. For it cannot, it cannot be that one weighed down with
so great evils should soar up to heaven; it is well if being without
impediment
101
we can cleave our way thither; or rather it is not possible even so,
unless we obtain the wing of the Spirit.
Now if there be need both of an unencum
bered mind, and of spiritual grace, that we may
mount up to that height; what if there be none of these things, but we
draw to ourselves whatever is opposite to them, even a satanical
weight? how shall we be able to soar upwards, when dragged down by so
great a load? For indeed, should any one attempt to weigh our words as
it were in just balances; in ten thousand talents of worldly talk he
will scarcely find an hundred pence of spiritual words, or rather, I
should say, not even ten farthings. Is it not then a disgrace, and an
extreme mockery, that if we have a servant, we make use of him for the
most part in things necessary, but being possessed of a tongue, we do
not deal with our member so well even as with a slave, but on the
contrary make use of it for things unprofitable, and mere
makeweights?
102
And would it were only for makeweights:
103
but now it is for what are contrary and hurtful and in no respect
advantageous to us. For if the things that we spoke were profitable to
us, they would assuredly be also pleasing to God. But as it is,
whatever the devil may suggest, we speak it all, now laughing, and now
speaking wittily; now cursing and insulting, and now swearing, lying,
and taking false oaths; now murmuring, and now making vain babblings,
and talking trifles more than old wives; uttering all things that are
of no concern to us.
For, tell me, who of you that stand here, if he were
required, could repeat one Psalm, or any other portion of the divine
Scriptures? There is not one.
And it is not this only that is the grievous thing, but
that while ye are become so backward with respect to things spiritual,
yet in regard of what belongs to Satan ye are more vehement than fire.
Thus should any one be minded to ask of you songs of devils and impure
effeminate melodies, he will find many that know these perfectly, and
repeat them with much pleasure.
10. But what is the answer to these charges? “I am
not,” you will say, “one of the monks, but I have both a
wife and children, and the care of a household.” Why, this is
what hath ruined all, your supposing that the reading of the divine
Scriptures appertains to those only, when ye need it much more than
they. For they that dwell in the world,
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and each day receive wounds, these have most need of medicines. So that
it is far worse than not reading, to account the thing even
“superfluous:” for these are the words of diabolical
invention. Hear ye not Paul saying, “that all these things are
written for our admonition”?
105
And thou, if thou hadst to take up a Gospel, wouldest
not choose to do so with hands unwashed; but the things that are laid
up within it, dost thou not think to be highly necessary? It is because
of this, that all things are turned upside down.
For if thou wouldest learn how great is the profit of
the Scriptures, examine thyself, what thou becomest by hearing Psalms,
and what by listening to a song of Satan; and how thou art disposed
when staying in a Church, and how when sitting in a theatre; and thou
wilt see that great is the difference between this soul and that,
although both be one. Therefore Paul said, “Evil communications
corrupt good manners.”
106
For this cause we have need continually of those songs, which serve as
charms from the Spirit. Yes, for this it is whereby we excel the
irrational creatures, since with respect to all other things, we are
even exceedingly inferior to them.
This is a soul’s food, this its ornament, this its
security; even as not to hear is famine and wasting; for “I will
give them,” saith He, “not a famine of bread, nor a thirst
of water, but a famine of hearing the word of the Lord.”
107
What then can be more wretched? when the very evil,
which God threatens in the way of punishment, this thou art drawing
upon thine head of thine own accord, bringing into thy soul a sort of
grievous famine, and making it the feeblest thing in the world? For it
is its nature both to be wasted and to be saved by words. Yea, this
leads it on to anger; and the same kind of thing again makes it meek: a
filthy expression is wont to kindle it to lust, and it is trained to
temperance by speech full of gravity.
But if a word merely have such great power, tell me, how
is it thou dost despise the Scriptures? And if an admonition can do
such great things, far more when the admonitions are with the Spirit.
Yes, for a word from the divine Scriptures, made to sound in the ear,
doth more than fire soften the hardened soul, and renders it fit for
all good things.
11. In this way too did Paul, when he had found the
Corinthians puffed up and inflamed, compose them, and make them more
considerate. For they were priding themselves on those very things,
touching which they ought to have been ashamed, and to have hid their
face. But after they had received the letter, hear the change in them,
of which the Teacher himself hath borne witness for them, saying on
this wise: for “this very thing,
that ye sorrowed after a godly sort, what
carefulness it wrought in you, yea, what clearing of yourselves, yea,
what indignation, yea, what zeal, yea, what revenge.”
108
In this way do we bring to order servants and children, wives, and
friends, and make our enemies friends.
In this way the great men too, they that were dear to
God, became better. David, for instance, after his sin, when he had had
the benefit of certain words, then it was that he came unto that most
excellent repentance; and the apostles also by this mean became what
they did become, and drew after them the whole world.
“And what is the profit,” one may say,
“when any one hears, but doeth not what is said?” No little
will the profit be even from hearing. For he will go on to condemn
himself,
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and to groan inwardly, and will come in time also to do the things that
are spoken of. But he that doth not even know that he hath sinned, when
will he cease from his negligence? when will he condemn himself?
Let us not therefore despise the hearing of the divine
Scriptures. For this is of Satan’s devising; not suffering us to
see the treasure, lest we should gain the riches. Therefore he saith
that the hearing the divine laws is nothing, lest he should see us from
the hearing acquiring the practice also.
Knowing then this his evil art, let us fortify ourselves
against him on all sides, that being fenced with this armor, we may
both abide unconquered ourselves, and smite him on the head: and thus,
having crowned ourselves with the glorious wreaths of victory, we may
attain unto the good things to come, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might for ever and ever.
Amen.
72
[
κα γρ
;
but there is some variation in the readings.—R.]
73
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.]
74
[
φιλοσοφαν
.]
75
Heb. xii.
22, 23, 44
. [The citation is
free; but it is evident that Chrysostom accepts the view indicated in
the R.V. margin: “the general assembly of
angels.”—R.]
76
[
τ
κροθνια
, “the chief
spoils,” see
Heb. vii.
4
.—R.]
77
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.
78
Wisd. xviii. 15
.
79
[Literally, “for.”]
80
Isaiah
liii. 8
. [Here
γενεν
occurs; not the term used by
Matthew, but in the phrase “that other generation,”
γννησιν
,
occurs.—R.]
81
Baruch iii.
37
.
82
Or Unapproachable
ἀπρσιτο
, according to some
mss
. Savil.
83
[Chrysostom uses the imperative: “Because of
this very thing especially marvel,” etc.—R.]
84
John i.
13
.
85
ἀστραπν
. [Used of a flash of
lightning, or dazzling brightness.—R.]
86
[
κα
γρ
.]
87
Gen. ii.
4
.
88
John vii.
42
.
89
Ezek.
xxxiv. 23, 24; xxxvii. 24, 25; Jer. xxx. 9; Hos. iii. 5
.
90
2 Kings
xix. 34
.
91
1 Kings ii.
11, 12, 13
.
92
[
Κα
.]
93
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.]
94
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.]
95
[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.]
96
παραχαρττειν
.
[This word is the technical one for counterfeiting or
forging.—R.]
97
See Hom. iii. sec. 1.
98
εχαριστα
.
99
[
φιλοσοφωτρα
is rendered, “more endued with practical
wisdom.”—R.]
100
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.]
101
[
εζνου
, “well-girded,”
then figuratively, “unencumbered.”—R.]
102
[
παρλκοντα
.]
103
[
παρλκοντα
.]
104
[
ἐν μσ
στρεφομνοι
.]
105
1 Cor. x.
11
.
106
1 Cor. xv.
33
.
107
Amos viii.
11
.
108
[
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,
αλλ
φβον, λλ
πιπθησιν
(“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.]
109
[Literally, “will condemn
himself.”—R.]