[1005] See on Rom. xvi. 5, Hom. XXXI.
[1006] An old translation has "slight," as if it were mikr?.
[1007] He appears to have acted beyond his local charge, as in joining in the address of several Epistles (see 2 Cor. i. 1, Phil. i. 1, Col. i. 1), and in various missions, as Phil. ii. 19, 22.
[1008] 2 Tim. ii. 26.
[1009] i. e., by his precept to Timothy, ho (Paris reprint) seems a misprint for hoti. Hoogeveen questions whether hoti can be used as hoste. If that is not the sense here, the construction is imperfect.
[1010] 1 Cor. iv. 17.
[1011] Gr. philosophy, which is almost always used by St. Chrysostom in this practical sense. "Divine wisdom" has been sometimes put for it.
[1012] moschos.
[1013] 1 Cor. xvi. 10.
[1014] Phil. ii. 22.
[1015] A course of discipline was usual with those who intended to live a truly Christian life. St. Chrysostom spent four years in retirement. St. Augustin also practised self-discipline before his baptism (Conf. ix. 14, Tr. p. 165), and afterwards x. 47, p. 239; see the end of Hom. XXVI. on Rom. xvi. 2, 4. And of men's falling off soon after baptism, on Rom. vi. 3; Hom. X. p. 160, which passage favours the reading "days," adopted by Savile.
[1016] St. Paul does not say, "I fear;" but he does say that he used means like these.
[1017] 1 Cor. ix. 27.
[1018] Gal. vi. 14.
[1019] suneilechotes. "Have shared," makes no sense here. Valckenaer, Opusc. i. p. 208, corrects the same word in Or. i. de Laud. St. Paul, fin. Read suneilochotes. Att. from sull?go.
[1020] See on Rom vii. 6; Hom. XII. p. 191.
[1021] Or "which guided himself." A less easy construction, but better suited to the context. Compare Plato's famous illustration (probably known to St. Chrysostom), Phædrus, 246, in which Reason is represented as a charioteer driving a chariot drawn by two horses, one of an aspiring, the other of a grovelling nature.
[1022] Ps. ciii. 15.
[1023] Ps. cxix. 71.
[1024] 2 Cor. xii. 2, 4, 7.
[1025] So he explains it also on the passage, on 2 Cor., Hom. XXVI. See also on Rom. viii. 6, Trans. p. 251, and Bp. Bull, Serm v.
[1026] 2 Cor. xii. 8, 9.
[1027] Acts xvi. 24.
[1028] 2 Cor. xii. 6.
[1029] Or, "he," referring to hoi peri St. John, however, may be included.
[1030] Acts iii. 12.
[1031] The heathen altars, bomoi must not be confounded with the Christian thusiasteria raised over the relics of saints to God. St. Aug. ser. 273, c. 7, in Nat. Mart. Fructuosi &c. de Sanctis, 1 (Ben. t. 5). "When didst thou ever hear me, or any of my brethren and colleagues, say at the memorial of St. Theogenes, I offer to thee, St. Theogenes;' or, I offer to thee, Peter;' or, I offer to thee, Paul?' and if it be said to you, Do you worship (colis) Peter?' Answer,...I do not worship Peter, but I worship God, whom Peter also worships.' Then doth Peter love thee." This passage of St. Chrysostom is, however, remarkable, as pointing out a tendency which has since been carried to excess.
[1032] epi te ton deinon eupsuli<. One would have expected en tois deinois; but perhaps the true reading is deinon, making the sense "for the noble spirit of such and such persons."
[1033] See St. Greg. Mor. in B., Job l. 1, c. 8, 9, 23, &c. He comments on three senses, the Historical, the Allegorical, and the Moral. In the allegorical, Job represents Christ, in the moral, His Church. In the words, whence comest thou, he understands that Satan is called to account for his own ways. In Hast thou considered, &c , he sees a type of the Incarnation.
[1034] Job i. 9, 10.
[1035] Satan. Job ii. 3, LXX.
[1036] eromenou. The Benedictine translator is mistaken in rendering this "to love one who loves him," see on Rom. ix. 6, Hom. XVI. Tr. p. 284. "For even being loved by Christ was not the only thing he cared for, but loving Him exceedingly. And this last he cared most for."
[1037] Job ii. 5, 6.
[1038] ton ?xothen, as being Pagan.
[1039] See St. Chrysostom on 1 Tim. iv. 8, where "bodily exercise" means training for these games, or similar exercise for health. On the "garment," see Hom. III. c. (3), and on 1 Tim. ii., Hom. VIII., Mor. Fabr. Agon. ii. 2, Græv. t. 8, he is mistaken in taking it to be a mere subligachulum.
[1040] Job i. 21.
[1041] See the wrestling match at Patroclus' funeral, Il. xxiii. 726, &c., where Ulysses, after an even trial, gives Ajax this advantage, and overthrows him by superior skill; and Ajax gives it in return, and gains an even fall by his greater weight and strength.
[1042] >t?ran al. >t?rois "brings the rest much."
[1043] Matt. v. 11, 12. The last clause of this passage seems quoted from the parallel passage, Luke vi. 23.
[1044] 1 Thess. ii. 14.
[1045] The word di?gontas, in the Greek, comes last, and so separated from the "furnaces"
[1046] Heb. xi. 34, 35.
[1047] 1 Cor. xv. 32.
[1048] 1 Cor. xvi. 19.
[1049] ten >t?ran.
[1050] James v. 17.
[1051] pathes.
[1052] Wisd. vii. 1.
[1053] 1 Cor. iv. 11.
[1054] Heb. xii. 6.
[1055] Ps. cxliv. 11-15.
[1056] St. Chrysostom, it must be observed, in this quotation as elsewhere, follows the Septuagint Version. In the present instance that version is only supported by the Vulgate, Syriac, and Arabic. See Walton's Polyglott. But the Targum follows the Hebrew (our sons, v. 12), as do the English Translations. It is obvious that Job xxiv. or Ps. lxxiii. might have been alleged, but this doctrine is clearer and more frequent in the New Testament.
[1057] St. Chrysostom has not exactly kept to his order of enumeration in these reasons, but considers the last three under one head, probably for the sake of brevity.
[1058] Rom. v. 3-5.
[1059] Ecclus. ii. 3.
[1060] "?p?laben," which word he seems justified in applying to Lazarus too by the "likewise," the article bears out "his evil things."
[1061] Luke xvi. 25.
[1062] Rom. viii. 18.
[1063] Or, devoted it ?p?theto.
[1064] So Ben. render lamproteros gar ?po ton prot?ron ho dikaios en. No other sense seems possible, yet this is bad Greek: probably the right reading is g?r e ?po, and the sense, "he was more illustrious than from his former deeds."
[1065] A proverbial expression, as it should seem, intended to deny that there is any evidence of a particular Providence. Comp. Iph. in Taur., 480. P?nta gar ta ton theon Eis ?phan?s oerpei, k'oud?n oid' oudeis kakon. E gar tuche paregag eis to dusmath?s. "The Gods' decree Moves all to unseen ends, and none can tell What ill shall meet him; fortune blinds our way." But the sentiment of Iphigenia will admit a pious interpretation.
[1066] St. Chrysostom is frequent in his praises of the patience of Lazarus, as in his Disc. Quod nemo læditur nisi a seipso, sec. 10, Ben. iii. p. 455, and in his Homilies de Lazaro, Ben. i. p. 720, &c.
[1067] Exod. ii.
[1068] al. deaths.
[1069] Dan. iii. 17, 18.
[1070] Eccles. ii. 1.
[1071] pukteuein.
[1072] pankrati?zein. The Pancration "consists of the two exercises of wrestling and boxing; from the former it borrows the custom of throwing down; from the latter, that of beating adversaries." Pott. Ant. c. 21.
[1073] Baptizing, mustagogounta. Tr.
[1074] 1 Thess. ii. 18.
[1075] Mark vi. 18.
[1076] sophronizein, which implies a kind intention.
[1077] i.e., the blasphemer. Tr.