[1669] So mss. Ben. Sav. entoles.
[1670] Stallbaum ad Plat. Phileb. 74.
[1671] See the Introduction to Boyle's Reflections, where this is beautifully applied to the improvement of all fragments of time by meditation.
[1672] Such as the Manichees, see St. Aug. Conf. p. 340, O.T. note at the end, and Marcion. Tert. adv. M. lib. 4.
[1673] This was done by his relics. St. Chrys. Hom. 1 ad Pop. Ant. §2, on the Statues, p. 4, O.T.
[1674] A raised place in which the Clergy were, v. Suicer, and Bingham, b. viii. c. 6, §1, and 9-12.
[1675] Or "Teaching of the word." tou logou tes didaskalias, but we have tou logou tes parakleseos, Heb. xiii. 22. The word of Exhortation.
[1676] St. C. does not seem to be here alluding to the former, but to the latter part of this very difficult passage. The most comprehensive view of it, on this interpretation, seems to be, that Christ has so hallowed all pain, that it has a saving influence in it: yet not in such wise saving, that the bearing of the great pain and peril of childbearing will atone for the neglect of the after labors of education. See Marlorate and Corn. a Lapide. in loc. The whole interpretation is questionable. Theoph. mentions some who take the words "the childbearing" of the birth of our Lord, which he rejects as not agreeing with what follows. But Estius justly observes, that the "abiding," etc. may be better applied to the man and wife.
[1677] St. Chrys. takes the word in its literal sense of a captive in war. If so meant it might be figurative, but it most likely refers either to an imprisonment, or to what he speaks of 2 Cor. xi. 26, as perils from robbers.
[1678] Lit. "far more like a prisoner"--for Field reads aichmalototera for chalepotera.
[1679] St. Chrys. on 2 Cor. viii. 23, p. 215. O.T. and Phil. ii. 25, p. 104 O.T. takes this word to mean messengers of the Churches. Theodoret, on Phil. ii. 25, takes it to mean "Bishop," as on 1 Tim. ii. 8, he says, "they then called the same persons Bishops and Elders, but those who are now called Bishops they named Apostles." St. Chrys. Hom. in St. Ignat. call him an Apostle.
[1680] Hammond reads the name Junias, and supposes a man to be intended.
[1681] It is impossible to determine with certainty whether episemoi en tois apostolois (7) means that the persons referred to were themselves apostles, or merely that they were held in high esteem by the apostles. The interpretation of Chrys. (the former) is possible both in point of language and in view of the fact that apostoloi embraced more than the twelve in N.T. usage, e.g. Paul, Barnabas, and probably, James, the Lord's Brother (Gal. i. 19) (so Tholuck, Rückert, Ewald). The more probable view is that Andronicus and Junias [not Junia as Chrys., certainly not if his interpretation is correct; that a woman should have been an apostle is out of the question] are designated as distinguished, honorably known among (by) the apostles. (So De Wette, Philippi, Hofmann, Meyer).--G.B.S.
[1682] He perhaps means something in the names, as well as in the facts implied; most of them are significant. In several places, as where he refers to Ps. xix. and in his metaphors, he shows that he knew and valued allegorical interpretation, but he makes little public use of it.
[1683] This is rather an unusual way of taking "polles asphaleias edei apolauein autois," but the sequel allows no other.
[1684] i.e. had he not been so greatly esteemed.
[1685] autou emou, even of myself.
[1686] So Field with 4 mss. Vulg. "do,"
[1687] polloi would bear to be rendered "they often."
[1688] i.e. Peter, James, and John.
[1689] See Macarius, Hom. vi. v. fin. "So then many that were taught by Peter, came to repentance, and formed a new world, elect of God. You see how a beginning of judgment was manifested. For then a new world was made manifest. For then was power given them to sit and judge in this world. However, they will sit and give judgment at the coming of the Lord, in the resurrection of the dead."
[1690] 1 Tim. ii. 14, whence it appears that St. C. looked upon the pains of childbirth as a punishment, though they were capable of being turned to good: see Gen. iii. 16.
[1691] mss. omit "pleasure-loving" and "love of pleasure" in the next line.
[1692] Joel iii. 2, which is however a type of the last judgment. Isaiah xxx. 33. can hardly be meant, as the LXX. there has not the name Tophet.
[1693] Ben. and 3 mss. basileion.
[1694] This whole argument is nearly that of the close of Hom. 25. The object of it is clearly to keep their minds to the subject, as well as to convince gainsayers.
[1695] So Field; others: "more than many."
[1696] See Bp. Taplor, Serm. on Sir G. Dalston; and Bp. Butler, Anal. 1. 2, note n.