[110] St. Ignatius ad Ephes. xix. init. Ka lathen ton rchonta to ano touto parthena Mara, ka tokets at, moo ka thnato to Kurou tra mustria kraug tina n such Theo prchthe. "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.' 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.' On the contrary, our Saviour had purposed that the devil should be ignorant of his OEconomy 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. i. 18.
[111] [thaumastn ti ka mga okonomnkakourgonte .
[112] phaner naischntoun.
[113] [Ka gr.]
[114] [ekenen.]
[115] Luke ii. 48.
[116] Matt. i. 3.
[117] [More accurately, "But why is this? one may say."--R.]
[118] [tn Abram no ka kto parpheron.]
[119] Gen. xxxviii. 27.
[120] 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 be upon thee!" The LXX. rendering, which Chrysostom cites, misses the suggestion of the original Hebrew.--R.]
[121] t anigma.
[122] [t proegopa to paidou. The terms seem to be chosen to suggest that the name of the child came from the greeting given it by the midwife.--R.]
[123] i.e., The Jewish and the Christian. Compare the 62d Homily on Genesis, t. i. 478, ed. Sav. "Zara being interpreted, is the East.' 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.'" 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.]
[124] Ps. lxxx. 12.
[125] Is. v. 2, where the marginal translation is, He made a wall about 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. phragmn occurs, however.--R.]
[126] Eph. ii. 14, where this word is translated "partition." [Retained in the R.V.]
[127] [The entire paragraph is based on the LXX. rendering, which by introducing phragms suggests an idea foreign to the original Hebrew.--R.]
[128] Hos. i. 2; Jer. iii.; Ezek. xxiii. 4, 5, 11.
[129] [The Greek text has simply tte, a term that is usually paraphrased by the translator.--R.]
[130] Ps. xlv. 11, 12.
[131] [That is, no proud thought.--R.]
[132] ["Thyself" is supplied by the translator.--R.]
[133] Ezek. xxxvi. 22.
[134] to sullgonto.
[135] Song of the Three Children, Vers. 6, 8, 4.
[136] homologen--homologonta. There seems an allusion to the two meanings of confiteor and the kindred words.
[137] homologen--homologonta. There seems an allusion to the two meanings of confiteor and the kindred words.
[138] Luke xvii. 10.
[139] Matt. viii. 8.
[140] 1 Cor. xv. 9.
[141] Mark i. 7; Luke iii. 16; John i. 27, iii. 29.
[142] 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.]
[143] Luke v. 8.
[144] [philosopha.]
[145] [psuchn.]
[146] [t philosophia.]
[147] epembanonta ato t kair.
[148] 2 Sam. xvi. 10.
[149] [The words "of God" are supplied by the translator.--R.]
[150] Or, "Carry back the ark of God into the city, and put it in its place: if I shall find favor in the eyes of the Lord," &c. Benedict. and Savil. 2 Sam. xv. 25, 26.
[151] epiekean.
[152] Acts. xiii. 22; 1 Sam. xiii. 14.
[153] Matt. xi. 29.