Philip schaff, D. D., LL. D., Professor in the union theological seminary, new york. In connection with a number of patristic scholars of europe and america

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i. e.,The skillful preacher.*****

11 Heb. xiii. 17.

22 Matt. xviii. 6.

33 1 Cor. viii. 12.

44 Ezek. xxxiii. 6. Gal. ii. 20

55 All the ancient Liturgies contained prayers for the departed. St. Cyril of Jerusalem (Catech. Mystag., v. n. vi.), speaking of the prayer after consecration, says: “and then we pray for our holy fathers and bishops, and for all that have fallen asleep before as, believing that it will be a very great benefit to their souls to have supplication offered for them whilst the holy and most awful sacrifice is lying upon the altar,” but the practice was not based upon anything like the later Roman doctrine of purgatory. It was the natural expression of a devout belief in the “communion of saints.” See Bingham’s Antiquities, Book xv.

66 “And we pray and beseech Thee, send down thy Holy Ghost upon us and upon these gifts here outspread, and make this bread to be the precious body of thy Christ, and that which is in the cup the precious blood of Christ, having so changed them by thy Holy Spirit that to us who partake of them they may he for the cleansing of our souls, the remission of sins, the communion of the Holy Spint.” (Liturgy of St. Chrysostom.)

77 Matt. xxii. 13.

88 Matt. v.13.

99 The following descriptions of monastic life were no doubt drawn from the habits of the monks in the neighbourhood of Antioch, who dwelt on the mountainous heights of Silpius and Casius, south of the city. They lived in separate huts or cabins, but were subject to an abbot and a common rule, probably very similar to that which Pachomius had recently established in Egypt, and which became very generally adopted in the East There are frequent allusions to the habits of these monks in Chrysostom’s Homilies. See especially St. Matt. Hom LXVIII. c. 3, and LXIX. c. 3; also Life of St. Chrysostom by the translator, pp. 59–68, 3d ed.

1010 Another reading gives its “career towards God.”

1111 According to a different reading, eat t;a" lsipa;" bcavba", “The injuries which remain.”

1212 2 Cor. viii. 20.

1313 2 Cor. viii. 21; Rom. xii. 17.

1414 Matt. xxv. 24.

1515 Amos iii. 2.

1616 Amos ii. 11.

1717 Lev. iv. 3, 14.

1818 Lev. xxi. 9.

1919 5. Ez. xxxiv. 17.

2020 1. Phil. ii. 1.****

11 Jer. ix. i.

22 I Cor. iii. 16, 17; and vi. 19. Ignatius the martyr had the name Qeoqovro", “the God-hearer, ” which was probably given at the time of his conversion, or of baptism, to remind him continually of his Christian privileges and duties. See note, p.73.

33 Ps. cxiii. 7–9.

44 Prov. xviii. 3. LXX.

55 Ps. cxxiii. 2,3.

66 Rom. viii. 24.

77 muvlo" ojkov", lit. the mill-stone turned by an ass, as being heavier than the common hand-mill. So in Matt. xviii. 6.

88 Is. xxii. 4

99 1. Ps. vi. 5

1010 Dan. iv. 27.

1111 Dan. ii.

1212 Dan. iv.

1313 Isa. lvii. 17, 18. LXX., whicb has after “sorrowfully” the words “in his ways.” I beheld his ways and healed him, etc.

1414 I Kings xxi. 29. The words “because he hath wept before me,” are not in the LXX.

1515 2 Chron. xxxiii. 10–19.

1616 Ps. xcv. 9.

1717 Jer. viii. 4.

1818 Luke xv. 4, 5.

1919 Luke xv. 29, 30.

2020 Jer. xxiii. 23, where the passage is interrogatory, “Am I a God at hand and not?” etc., being a warning addressed to those who hoped to elude the vigilance of God, so that it is not quite appropriate here.

2121 Isa. lix. 2. Chrysostom by mistake attributes the quotation to Jeremiah.

2222 1 Cor. v.5.

2323 2 Cor. ii. 6.

2424 Gal. iii. 5.

2525 Gal. iii. 4.

2626 Gal. v.2, 4.

2727 Gal. iv. 19.

2828 Matt. xxv. 34.

2929 Luke xvi. 26.

3030 2 Cor. vi. 2.

3131 Isa. xxxv. 10.

3232 Rom. viii. 21.

3333 Matt. xvii. 2.

3434 Matt. xvii. 4.

3535 1 Cor. xiii. 22.

3636 Heb. i. 3. The other expressions in this passage are most of them taken from Isaiah xl.

3737 Ps. iv. 4.

3838 There is a variation from the LXX. here.

3939 The LXX. has qumwqhvsetai, “shall be made wroth.”

4040 Isa. xiii. 9, 13.

4141 Isa. xxiv. 19–22, a very loose quotation from the LXX.

4242 Mal. iii. 2, 3.

4343 Mal. iv. 1.

4444 Dan. vii. 9. 10. Slightly varied from the LXX.: for the designation of Daniel as “greatly beloved,” see Dan. x.11.

4545 Dan. vii. 13–15, a closer rendering of the Hebrew than the LXX.

4646 Isa. xxxiv. 4.

4747 Matt. xxiv. 29.

4848 I have not succeeded in fimding the source of this quotation. Comp. Ps. i. 5.

4949 Isa. lxiv. 4, quoted in 1 Cor. ii. 9

5050 Ps. xlv. 12.

5151 Ezek. xvi. 33, an inexact quotation from LXX.

5252 Jer. iii. 2.

5353 Hagg. ii. 10.

5454 Matt. xxiii. 37.

5555 2 Cor. v. 19, 20.

5656 Rom. viii. 7.

5757 Dan. x. 6.

5858 Luke xx. 36.

5959 2 Cor. iv. 17.

6060 1 Cor. xv. 31; also 2 Cor. xi 23–28.

6161 1 Kings xi. 11.

6262 2 Kings xix. 34.

6363 Matt. x. 28.

6464 Jonah iii. 4, LXX.

6565 Jonah iii. 9, 10.

6666 Isa. lv. 8, 9, varied a little from the LXX.

6767 Jer. iii. 7.

6868 Deut. v.29.

6969 Deut. x. 12.

7070 Isa. xliii. 26.

7171 Luke vii. 44–48

7272 i.e., the life of monaotic seclusion.

7373 The story is told by Clement of Alexandria in his treatise entitled “Who is the rich man that is saved?” and has been inserted by Eusebius in his History, iii. 23.

7474 Philem. 10–18.

7575 2 Cor. xii. 21; xiii. 2.

7676 Ps. xcv. 42, LXX.

7777 Ecclus. xxi.1.

7878 Prov. xviii. 17; but a different meaning is given to the passage in our English Version [Revised].

7979 Ecclus. xxxiv. 25,35.

8080 Ecclus. xxvi. 28.

8181 Prov. xxvi.11.

8282 These words seem to be understood, although they are not expressed in the original.

8383 Rom. ii, 6.

8484 John xiv. 2.

11 Sozomen , Ch. Hist., VIII.2.

22 Socrates and Kurtz (in both the 10th edition of his Kirchengeschichte, I. 223) confound this Basil with Basil the Great Cappadocia, who was eighteen years older than Chrysostom and died in 379. Chrysostom’s friend was probably (as Baronius and Montfaucon conjecture) edentical Basil, bishop of lRaphanea in Syria near Antioch, who attended the Council of Constatntinople in 381. Comp. Stephens, l.c. p. 14; and Venables in Smith & Wace, I. 297.

11 “Theophoros.” This was probably only a second name assumed by Ignatius, perhaps at the time of his conversion or baptism. Legendary interpretations of it afterwards arose,which varied according as it was understood in an active or passive sense, the “god-bearer” or the “god-borne.” See Bishop Lightfoot’s Apostolic Fathers, vol. i., part ii., p. 25–28.

22 Gal. iii. 28.

33 John x. 11.

44 1 Cor. xv. 11.

55 Titus 1. 7–9.

66 1 Tim. v.22.

77 Acts v.41.

88 Col. l. 24.

99 2 Cor. xi. 29.

1010 2 Cor. xii. 20.

1111 2 Cor. xii. 21.

1212 John iv. 38.

1313 Acts xvii. 20.

1414 Sc., suffer a martyr’s death.

1515 Quoted from Epistle of Ignatius to the Romans, c. v.

1616 2 Kings xiii. 21.

11 Luke xix. 23.

22 Matt. xxiv. 35.

33 Luke xvi. 17.

44 Ez. xxxvii.

55 Ex. xiii. 19.

66 Viz. to the church built on the other side of the Orontes where the reliques of the saint finally remained.

77 Meletius, Bishop of Antioch, a man of very saintly life who died in 379 and was buried by the side of St. Babylas in the church which he had been active in erecting, mentioned in the preceding note.

88 Eph. iv. 12.

11 Chrysostom is referring to his Homily “on the incomprehensible: against the Anom’ans,” v.6, 7. Armata duvo movinson tw| logw, k.t.l., the Pharisee’s pair of horses being Righteousness and Pride; the publican’s, Sin and Humility.

22 Epi; th`" yuch`". The fibres spreading and entwining over it.

33 Parh`lqen. The word used at Athens of Orators rising to speak. Parelqwvn dev e[lexe doiavde. Thucyd. ii. 59.

44 Fox said in parliament, “I cannot draw an indictment against humanity.”

55 This must be the sense ; though there is some little difficulty in the original.

66 ejpiteuvxontai, Lit. light upon : as on the treasure of the parable, “hid in a field.”

77 Its race being ended ; the goal won.

88 That is on whatever foundation, other than that which may have been laid.

99 Oijkodomh;n teqei`san. . Iliad. B. 750.

1010 Paralanbanwmen. Take her to dwell with us. Comp. Chrysostom’s expression, suzh`n ajreth| .

1111 Katovrqwma. The highest form of duty; Perfectum officium quod Graeci, katavorqwma. Cic. De Off. i. 3.

1212 alhvqeia here in that of Aristotle’s Ethics: sincerity.

1313 Philip. i. 18.

1414 Aplw`". without reference to circumstances.

1515 to`uto poei`n, i. e., to be in that state. Poiei`n is not seldom used where Paqei`n might be expected.

1616 Gal. i. 8, 9.

1717 2 Cor. xi. 2, 3. Apo; th`" aJplovthto" th`" cristovn. That is, from the singleness of affection and fidelity which must be maintained towards Him in that relation. Matt. vi. 22–24.

1818 Aplw`". Without reference to the truth of their doctrine.

1919 As from a fountain, lying higher, a[nwqen; ab origine.

2020 Porokophvn, removal, clearing away, of obstacles to its advance.

2121 Tou;" pleivona". In the Greek of that day =pleviona": like Lat., plures, modified and weakened comparative.

2222 Philip. i. 12–14.

2323 JYqairov;;umeno", lit. secretly taking for himself. Lat. surripio, So. steal, stealth.

2424 Comp. Cic. in Verr. 11,1,3, non adulterum, sed expugnatorem pudiciti.

2525 PovqwJ, desiderio: absence being a test of love.

2626 Philip. 1:7.

2727 Ypevp. As Lat. super. Multa super Priamo ragitans, super Hectore multa. Virg. Aen i. 750.

2828 Rom. i. 13, 14.

2929 Rom. xiv. 15.

3030 Anti;. It may mean, as an equivalent, in the balance; comprehending and out-weighing all, other considerations.

3131 Hkata; Qeo;n agavph, 2 Cor. vii. 10.

3232 jEk tw`n ouranw`n. Chrysostom seems to use ejk and not ejn, in reference to a[nwqen preceding. This is the Greek idiom ; ajuto`u ejni; Troivh Il. B. 237, but a[utovqen ejx e{drh", T. 77.

3333 Philip. i. 12.

3434 Prov. xviii. 19. In our version it stands, “A brother offended is (harder to be won than) a strong city.” Chrysostom quotes exactly from the LXX. On the other hand, Bohqevq, as. governing a dative, has no passive voice, at least in classical Greek. Bohqovumeno" may, as here, he used by the Alexandrians.

3535 Akribevia". As a chain accurately and closely linked so as not to be severed asunder.

3636 Sunivsthmi. Lit. establish, vouch for her.

3737 Hti", answering to Lat. quae with subjunctive, expressing the cause.

3838 Prosavti", patroness : a relation well-known in Greece.

3939 Rom. xvi. i, 2.

4040 i.e., movnon ; a common ellipsis in Chrysostom.

4141 Rom. xvi. 3, 4.

4242 Philip. ii. 30.

4343 From trouble, Comp. 2 Cor. vii. 5.

4444 Ephes. vi. 22.

4545 1 Thess. iii. 5.

4646 Philip. i:12.

4747 Philip i. 12.

4848 Philip. i. 13.

4949 Tou;" pleijona" again, plures, complures, a good many.

5050 Philip. l. 14.


5252 Akolouqivan. Comp. Xen Exped. Cyri. ii. iv. 19. wJsojuk ajkovlouqa e[ih; the two things were incompatible.

5353 Fhsivn. This word, so contstantly used by Chrysostom, is sometimes almost redundant; the nominative to it, if any, being uncertain. It may be redundant here or it may be equivalent to levgei he means. He does not say it.

5454 Luke iv 23.

5555 Dialavuph/.In Attic Greek the optative would be used to express past time. But it may be noticed that Chrysostom nearly always has the subjunctive. a usage probably of the Alexandrian period of Greek literature. 2Cor. xii. 9.

5656 Upeskevlise. Lit. tripped up, causing a fall.

5757 Apaqo`usan. This properly is, dropping its flowers as a plant withering defloresco. I strongly suspect that ejpanqou`san should be read which not only is just what is wanted, but gives a satisfactory government to ajuta`i", which now it has not.

5858 jEsqigmevna". Comp. the chaining of Prometheus . Lat. stringo, constrictus.

5959 Swfrosuvnh/". Not in its ethical, but in its etymological sense, sw`oi th/n frevna, sound in mind. The antithesis is doubtless intentional.

6060 Toj Bavraqron. The Athenian place and mode of execution. It cannot be literally rendered. The Tarpeian rock may be meant. Dejicere a saxo cives, Hor. Serm. This sentence proves to be, not truth, but sincerity. They preached

6161 That is, heartily.

6262 Philip. i. 15.

6363 Philip v 17.

6464 Kei`mai. Perhaps lit. “I am lying” ’—here in prison.

6565 Philip. i. 16–18.

6666 mh; poiou`nte" de;. Referring to ejpoivhsan, just used. But the Greeks (as Aristophanes) sometimes use poiw` in these cases, whatever word precedes; as in English. They generally repeat the same word, e. g., Aristoph. Here, then, taken in, either way, it comes to the same.MhJ , because hypothetical, “if they did not make.”
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