[2992] hu thlon
[2993] tes axias tou Theou
[2994] lipainei
[2995] That is, lest the belief of His Godhead should undermine our belief in His true manhood.
[2996] hu podeigmati ... latreuousi. i.e. "do service to and minister in that system which is a sample and shadow."
[2997] e sphagmenos, see Rev. v. 6, 9, 12; xiii. 8
[2998] paraginetai
[2999] e ntautha e
[3000] ta prokeimena. The Sacred Elements there set before God. [The English edition has here missed the sense of panta pneumatika ginetai ta prokeimena. prokeimena is predicate rather than subject, and panta is to be taken with pneumatika, not with prokeimena. The idea is (as shown by the context) that our spiritual things (hymns, praises, &c.) answer to the parts of the victim laid upon the carnal altar of old.--F.G.]
[3001] [kechrematistai --a word always used of Divine communications.--F.G.]
[3002] tupon
[3003] leitourgias, "service as priest."
[3004] theorei used of contemplating and discerning the mystical sense of the Old Testament.
[3005] "give."
[3006] That is, besides the covenant being in itself a new one, different from the Mosaic, there is also, he says, the difference in the mode of giving it, the one being written, the other put into the heart. The Jew is supposed to allege that this second is the only difference, and that the promise in the Prophecy is that the Mosaic law shall be given into the heart, and that this was fulfilled by the reformation of the people: as for instance after the Captivity.
[3007] politen. The common editions have plesion, as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf [Tregelles, W. and H.] read politen, which is the word used in Jeremiah, according to the Vatican ms. It is used by the LXX. to translate the Hebrew for "neighbor."
[3008] to hemeteron
[3009] Idou, phesi, kai haute kaine tunchanei. This is the argument of an objector, who alleges that the promise of a New Covenant was fulfilled by the modification and renewed efficacy of the Mosaic system, such as occurred after the Captivity. He alleges two senses in which the word "New" might be applied without implying the substitution of another system in place of the old, (i) as a repaired house is said to be new, and (ii) according to his interpretation, as the Heavens are new, when after long drought they again give rain. St. Chrys. replies. i. That after the Captivity the Covenant was still, as of old, unfruitful. ii. That this interpretation of the "new heaven" is incorrect. iii. That the Prophecy distinctly foretells a substitution. The common editions have changed the character of the passage by substituting a llos de kaine for kaine two lines above, and kaine de kai haute t. for Idou ... kaine t. in this place; by omitting phesi at the end of the objection; and substituting hi na deixe for e a n oun deixo
[3010] See Isa. lxv. 17; Deut. xxviii. 23
[3011] The Verona edition, one Catena, the mss. which Mr. Field usually follows, and the Latin versions of Mutianus and the later translator, all give the text which is here translated: ho tan meketi chalkous e, all hueton dido; hotan me akarpos, ouch hotan metablethe, ouch hotan ta men autou exairethe, ta de mene. Mr. Field says that he has nolens volens admitted into the text the "amended" readings of the common editions, ho tan meketi ch. e. a. hu. dido, kai he ge homoios kaine, hotan me a. e, ouch hotan metablethe, kai oikos houto kainos hotan ta men k. l. "when it is no longer of brass, but gives rain: [and the earth in like manner is new,] when it is not unfruitful, not when it has been changed: [and in this sense the house is new], when portions of it have been," &c. There does not however appear to be any need for this: on the contrary, while the old text is simple and intelligible, the additions bring in matters which are out of place. [The other Catena, however, that of Niketas, Archbishop of Heraklea, one of Mr. Field's valuable authorities, has the bracketed bits.] The words ho tan me akarpos apply naturally to the heaven, when it does not supply the moisture necessary for producing fruit. This argument from the "new heaven" is alleged by the objector as distinct from that of the "new house" : it is an instance, he would say, of the word "new" being applied, when there was neither change nor substitution, as St. Chrys. interprets the prophecy: nor even partial alteration as in the analogy of the "new house" ; but only a renewal of fertilizing action which had been previously suspended. On the other hand the introduction of "the new earth" by the interpolator is out of place: inasmuch as unfruitful ground would represent the people not the Law; neither does St. Chrys. in the refutation which follows refer at all to this point of "new earth." The introduction of the "house" is simply needless repetition. [It has seemed better to follow in the translation Field's text than to follow the alterations of the English edition--both because the passage is thus much clearer, and because this is professedly a translation of Field's text, and his critical sagacity must be considered on such a point of higher value.--F.G.]
[3012] ho ste, phesi. Sav. &c. om. phesi
[3013] ho Angelos Malachi.
[3014] pos oun elaben auton ; The Catena has pos sunelabon auton ; which Mutianus read, translating it, "Quomodo corripuerunt eum?" Mr. Field thinks that neither reading gives a suitable meaning. If the reading adopted by Mr. F. and followed in the translation be the true one, it must be supposed that St. Chrys. had in mind the condition in which Ezra, or perhaps Nehemiah, found the Jews. The words ti de Esdras enkalei ; seem more appropriate to Nehemiah than to Ezra: and the reception of Nehemiah on his second visit to Jerusalem may have been the circumstance of which the orator was thinking.
[3015] See Mal. i. 6, and c. ii., iii
[3016] bebiastai to son ; or, "how forced it is."
[3017] e n te diastole. See Deut. xxviii. 12
[3018] mallon autou kathaptetai sumpherontos
[3019] a poxusomen : alluding to the poetic phrase xusai apo geras oloion
[3020] e ntautha
[3021] [There was one who sold his patrimony, A dear-bought dower That had come down from high In a golden shower, It was a loss that gold could never mend, The heart-blood of a Friend, From out the world's dark den he came aside, A monster for the sun to see, All hideous soiled with foulest leprosy, And he sat down upon the grass and cried, Is there no fountain that can wash again? . There is a fount where holy men do say He that doth look for aye He shall become like that he doth behold, Borrowing a light more pure than gold. There is a glass whereon he that doth bend Shall see portrayed the Heaven, Till he forget what earth hath best to lend In the sweet hope that he may be forgiven. The Rev. Isaac Williams, Thoughts in Past Years, "The Penitent," p. 151, ed. 2, 1842.]
[3022] e nteuxei
[3023] kerux
[3024] pannuchis. The term applied by Christians to whole nights spent in Psalmody and Prayer; "vigils."
[3025] pannuchisomen
[3026] chamaitupeia
[3027] paraphthengontai