[1525] James i. 5.
[1526] Ps. lxxvii. 19. The Benedictine Editor, with no authority but the Latin version by Grodecq, inserts a quotation of Job ix. 8: Who walketh on the sea, as on a pavement. Cf. xi. 23.
[1527] Ps. xxxviii. 11.
[1528] Ib. lv. 21.
[1529] Matt. xxvi. 49.
[1530] Luke xxii. 48.
[1531] Cf. Phil. Jud. de Plantatione Noë, II § 33: "And his name was called Judah, which being interpreted is "confession to the Lord." In Gen. xlix. 8 the name is differently interpreted: "Judah, thou art he whom thy brethren shall praise." The root has both senses "to confess," and "to praise," which are closely allied since to "confess" is to "give God the glory" (Josh. vii. 19).
[1532] Ps. cix. 1-3.
[1533] Ps. lix. 6. The exposition was probably given in a sermon preached to the whole congregation, not in these Lectures.
[1534] Zech. xi. 12.
[1535] Ib.
[1536] Ib. xi. 13.
[1537] Matt. xxvii. 3, 5.
[1538] Matt. xxvii. 3, 7.
[1539] Ib. v. 4.
[1540] Ib. v. 6.
[1541] Isa. iii. 9: (R.V.) they have rewarded evil unto themselves. Say ye of the righteous, that it shall be well with him/ In the Septuagint, from which Cyril quotes, there is an evident interpolation of Wisdom ii. 12: Let us lie in wait for the righteous; because he is not for our turn (duschrestos, as in Cyril).
[1542] Ps. ii. 3.
[1543] Isa. iii. 14.
[1544] Deut. xxxii. 6.
[1545] Isa. liii. 1.
[1546] Ibid.
[1547] Isa. l. 6.; Matt. xxvii. 26.
[1548] John xii. 25.
[1549] Hosea x. 6: (R.V.) It also shall be carried unto Assyria for a present to king Jareb. This passage is applied in the same manner to Luke xxiii. 7 by Justin M. (Tryph. § 103), Tertullian (c. Marcion. iv. 42), and Rufinus (de Symbolo, § 21), who adds,--"And rightly does the Prophet add the name Jarim,' which means a wild vine,' for Herod was...a wild vine, i.e. of an alien stock." For the various interpretations of the name see the Commentaries on Hosea v. 13, and x. 6; Schrader, Cuneijorm Inscriptions, II. § 439, Driver, Introduction to O. T. Literature, p. 283.
[1550] Luke xxiii. 6, 7.
[1551] Ibid. xxiii. 12.
[1552] Job xii. 24: (R.V.) He taketh away the heart of the chiefs of the people of the earth. The rendering "who reconciles" (ho diallasson, Sept.) is forbidden by the context.
[1553] Some mss. have enescheto or eneicheto, "He submitted to stand."
[1554] Josh. xix. 15.
[1555] Isa. lvii. 4.
[1556] Jer. xii. 8.
[1557] Ibid. v. 7.
[1558] Matt. xxvii. 13.
[1559] Ps. xxxviii. 14.
[1560] Ibid. v. 13.
[1561] "Perhaps in some Homily" (Ben. Ed.).
[1562] Ps. cix. 25.
[1563] Cant. iii. 11.
[1564] Gen. iii. 17, 18. By mistaking one letter in the Hebrew, the Seventy give the meaning "in thy labours" instead of "for thy sake."
[1565] Mark xi. 1.
[1566] Gen. iii. 8.
[1567] Jer. xi. 19: I was like a tame (R.V. gentle) lamb that is led to the slaughter; and I knew not that they had devised devices against me. Cyril's interrogative rendering is not admissible.
[1568] Matt. xxvi. 2.
[1569] John i. 29.
[1570] Jer. xi. 19.
[1571] Ibid. R.V. Let us destroy the tree with the fruit thereof. The word rendered fruit is literally bread. The phrase is evidently proverbial. The Hebrew word which means "destroy" is misinterpreted by embalomen in the Greek. Hence arose the fanciful application of the passage to the cross laid on the body of Christ to be borne by Him. Justin M. (Tryph. lxxii.) charges the Jews with having recently cut out the passage because of the supposed reference to Christ. Tertullian (adv. Judæos, c. 10) writes: "Of course on His body that wood' was put; for so Christ has revealed, calling His body bread.'" He gives the same interpretation elsewhere (adv. Marcion. III. 19; IV. 40). Cf. Cyprian (Testimonia ad Quirinum, Lib. II. 15); Athanas. (de Incarn. § 33).
[1572] Ps. lxxii. 17.
[1573] Deut. xxviii. 66.
[1574] Num. xxi. 9; John iii. 14. The Jerusalem Editor asks, "How did Moses complete the figure by fixing the serpent to a cross? First he set up the wood and fixed it in the earth as a post: then by putting the brazen serpent athwart (plagios, he formed a figure of the Cross." Cf. Barnab. Epist. c. xii.; Justin M. (Apol. i. c. 60); Iren. (Hæres. IV. c. 2); Tertull. adv. Judæos, c. 10).
[1575] Matt. xxvii. 24, 25.
[1576] John xix. 34. Cf. Cat. iii. 10. Origen (In Lib. Judic. Hom. vii. § 2): "It is the Baptism of blood alone that can render us purer than the Baptism of water has done." Cf. Origen (in Ev. Matt. Tom. xvi. 6): "If Baptism promises remission of sins, as we have received concerning Baptism in water and the Spirit, and if one who has endured the Baptism of Martyrdom receives remission of sins, then with good reason martyrdom may be called a Baptism." For a summary of the "Patristic Interpretation" of the passage, see Bp. Westcott, Speaker's Commentary.)
[1577] Matt. xxviii. 5.
[1578] Col. i. 15, 18.
[1579] 1 Cor. xi. 3.
[1580] Col. ii. 10.
[1581] 1 Cor. xi. 3.
[1582] John xviii. 18.
[1583] Matt. xxvii. 45.
[1584] Zech. xiv. 6, 7.
[1585] Ps. cxviii. 24.
[1586] Gen. i. 5.
[1587] Zech. xiv. 7. Cf. Euseb. (Dem. Evang. x. 7): "It was not day, because of the noon-tide darkness: and again it was not night, because of the day which followed upon it, which he represented by a sign in saying, at evening time there shall be light.
[1588] exelipen. See Cat. x. 19, note 2. Acta Pilati. c. xi.
[1589] Amos viii. 9. Cf. Euseb. (Dem. Ev. x. 6).
[1590] Amos viii. 10.
[1591] Synod of Laodicea, Can. xvi. 15: "Besides the appointed singers, who mount the ambo and sing from the book, others shall not sing in the Church." Hefele thinks that this was not intended to forbid the laity to take any part in the Church music, but only to forbid those who were not cantors to take the lead. See Bingham, Antiquities, III. c. 7; XIV. c. 1.
[1592] Ps. xxii. 18, quoted in John xix. 24.
[1593] kleros de en ho lachmos. Bishop Hall, Contemplations, Book IV. 32, speaks of the soldiers' "barbarous sortitions." The technical term is "sortilege." Cf. Evang. Pet. § 4; Justin M. Dial. 97.
[1594] Isa. lxiii. 1, 2.
[1595] Bozrah means a "sheepfold," and is the name of a city in Idumea. Cyril's interpretation rests on a false derivation.
[1596] Isa. lxv. 2. "It is a commonplace in patristic literature that the Crucifixion was prefigured by Isa. lxv. 2." (Dr. C. Taylor, Hermas and the Four Gospels, p. 49.) Cf. Barnab. Epist. c. xii.; Didache xvi.; Justin M. (Apolog. I. c. 35; Tryph. cc. 97, 114); Tertull. (contra Jud. xii); Irenæ. IV. xxxiii. 12.
[1597] Ps. lxxiv. 12. The passage does not refer to Palestine especially: "in the midst of the earth" is equivalent to "in the sight of all nations." Cf. Orac. Sibyll. viii. 302: "He shall spread out His hands, and span the whole world," quoted by Dr. Taylor, "The Teaching," p. 103.
[1598] Rom. v. 12, 17.
[1599] John x. 18.
[1600] Ib. ix. 28.
[1601] Deut. xxxii. 32.
[1602] Ps. lxix. 21.
[1603] Mark xv. 23.
[1604] Isa. v. 1, 2.
[1605] Ib. v. 6. Cf. Tertull. adv. Marcion. III. c. 23; contra Jud. c. 13: "The clouds being celestial benefits which were commanded not to be forthcoming to the house of Israel; for it had borne thorns,' whereof that house of Israel had wrought a crown for Christ." Constitt. Apost. VI. § 5: "He has taken away from them the Holy Spirit and the prophetic rain, and has replenished His Church with spiritual grace."
[1606] 1 Cor. xiv. 29.
[1607] Eph. iv. 11.
[1608] Isa. liii. 12.
[1609] Ps. cix. 25.
[1610] Luke xxiii. 40. ff.
[1611] tharsei. An addition to the text of Luke xxiii. 43 in Codex Bezae.
[1612] Ps. xcv. 7, 8.
[1613] Gen. ii. 17.
[1614] Luke x. 18.
[1615] Gen. iii. 24. S. Ambrose (Ps. cxix. Serm. xx. § 12): "All who desire to return to Paradise must be tried by fire: for not in vain the Scripture saith that when Adam and Eve were driven out of their abode in Paradise, God placed at the gate of Eden a flaming sword which turned every way."
[1616] Cf. Iren. V. c. 5, § 1; Athan. (Expos. Fid. c. i.): "He shewed us....an entrance into Paradise from which Adam was cast out, and into which he entered again by means of the thief." S. Leo (de Pass. Dom. Serm. II. c. 1): "Excedit humanam conditionem ista promissio: nec tam de ligno Crucis, quam de throno editur potestatis."
[1617] Rom. v. 20.
[1618] Matt. xx. 12 ff.
[1619] Cant. vi. 3.
[1620] Luke xv. 5, 6.
[1621] Ps. cxix. 176.
[1622] Cant. v. 1.
[1623] John xix. 41.
[1624] Ib. 30.
[1625] Heb. ix. 11.
[1626] Ib. x. 19.
[1627] Matt. xxvii. 51.
[1628] Ib. xxiii. 38.
[1629] Col. i. 20.
[1630] 1 Pet. ii. 24.
[1631] Luke xxiii. 46.
[1632] Matt. xxvii. 50.
[1633] Mal. iv. 2.
[1634] Ps. lxxxviii. 5.
[1635] Zech. ix. 11.
[1636] Isa. liii. 4, 5.
[1637] Ib. vv. 8, 9.
[1638] 1 Cor. xv. 3, 4.
[1639] Isa. li. 1.
[1640] Matt. xxvii. 60; Mark xv. 46; Luke xxiii. 50.
[1641] Lam. iii. 53: en lakko, "in a pit," or "well." Cf. Jer. xxxvii. 16.
[1642] 1 Pet. ii. 6.
[1643] Gen. ii. 9; iii. 22. Methodius (Sympos. ix. c. 3): "He that hath not believed in Christ, nor hath understood that He is the first principle and the Tree of Life, &c."
[1644] Cf. Cat. iv. 14, note 3; Euseb. (Dem. Ev. ix. 14).
[1645] Col. ii. 15.
[1646] Ps. lxxiv. 13.
[1647] See Cat. vi. 11, note 2.
[1648] kata phantasian. Cf. Ignat. Trall. 9, 10; Cat. iv. 9; xiii. 4.
[1649] 1 Cor. xv. 17.
[1650] The house of Caiaphas and Pilate's Prætorium (§ 41), and Mount Zion itself (Cat. xvi. 18), on which they both stood are described by Cyril as being in his time ruined and desolate. Eusebius (Dem. Ev. VIII. 406), referring to the prophecy of Micah (iii. 12), repeated by Jeremiah (xxvi. 18), that Zion shall be plowed as a field, and Jerusalem shall become heaps, testifies that he had seen with his own eyes the place being ploughed and sown by strangers, and adds that in his own time the stones for both public and private buildings were taken from the ruins. The Bordeaux Pilgrim (333 a.d.) says, "It is evident where the house of Caiaphas the Priest was; and there is still the pillar at which Christ was scourged:" this pillar is described by Jerome (Ep. 86) as supporting the portico of the Church which by his time had been built on the spot. Prudentius circ. 400 a.d.):-- "Impia blasphemi cecidit domus alta Caiphae.... Vinctus in his Dominus stetit ædibus atque columnae Annexus tergum dedit ut servile flagellis. Perstat adhuc, templumque gerit veneranda columna." (Benedictine Editor.)
[1651] Cf. Lucian. Antioch. ap. Rufin. Hist. Eccl. ix. c. 6; "Golothana rupes sub patibuli onere disrupta."
[1652] Cf. Cat. xv. 22.
[1653] Zech. xii. 10.
[1654] Ib. v. 12.
Lecture XIV.
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father.
1 Cor. xv. 1-4
Now I make known unto you, brethren, the gospel which I preached unto you....that He hath been raised on the third day according to the Scriptures, &c.
Rejoice, O Jerusalem, and keep high festival, all ye that love Jesus; for He is risen. Rejoice, all ye that mourned before [1655] , when ye heard of the daring and wicked deeds of the Jews: for He who was spitefully entreated of them in this place is risen again. And as the discourse concerning the Cross was a sorrowful one, so let the good tidings of the Resurrection bring joy to the hearers. Let mourning be turned into gladness, and lamentation to joy: and let our mouth be filled with joy and gladness, because of Him, who after His resurrection, said Rejoice [1656] . For I know the sorrow of Christ's friends in these past days; because, as our discourse stopped short at the Death and the Burial, and did not tell the good tidings of the Resurrection, your mind was in suspense, to hear what you were longing for.
Now, therefore, the Dead is risen, He who was free among the dead [1657] , and the deliverer of the dead. He who in dishonour wore patiently the crown of thorns, even He arose, and crowned Himself with the diadem of His victory over death.
2. As then we set forth the testimonies concerning His Cross, so come let us now verify the proofs of His Resurrection also: since the Apostle before us [1658] affirms, He was buried, and has been raised on the third day according to the Scriptures. As an Apostle, therefore, has sent us back to the testimonies of the Scriptures, it is good that we should get full knowledge of the hope of our salvation; and that we should learn first whether the divine Scriptures tell us the season of His resurrection, whether it comes in summer or in autumn, or after winter; and from what kind of place the Saviour has risen, and what has been announced in the admirable Prophets as the name of the place of the Resurrection, and whether the women, who sought and found Him not, afterwards rejoice at finding Him; in order that when the Gospels are read, the narratives of these holy Scriptures may not be thought fables nor rhapsodies.