0') perhaps also from a change of character (proairesij.)-Or, proairesij (Bion) may be opposed to metabolh bion and then the meaning would be, that the name may have related to a change, i.e. reformation of life, or perhaps to his original choice or moral purpose of life. But iswj de kai seems best to suit the former explanation.
0' seem to be the mercenaries on the side of the Jews: five thousand Idu-maeans are mentioned, B. J. v. 6. 1.
0' are clerks. The offences meant seem to have been before ordination: and the difficulty is, How to deal with a clerk who ought not to have been ordained at all? You cannot cut him off from the order of clergy, there being no present actual delinquency to justify such a step. Then suppose you do not call him to account for the past, on the ground that the bishop who ordained him must be answerable: what are you to do, when this man should in the regular course be advanced to a higher order of the ministry? To refuse to ordain him, would be to publish his unworthiness, and call attention to the scandal of his having been ordained in the first instance: to advance him, would be even worse.
13 This clause of the text is added, though wanting in our mss. The comment is, wste mhde makran badizousin odon fobn tina genesqai tremousin eti kai dedoikosin autoij: i.e. "so that not being a long way for them walking, it was not, etc.," which construction being somewhat obscure, the modern text has, touto fhsin, ina deich oti makran ou badizousin odon, wj fobon tina mh genesqoi tremousin eti kai dedoikosin autoij.
14 Here again, as usual, in the renewed exposition, the text is omitted.
15 'H mhthr sou kai oi adelfoi sou ezhtoumen de. A. C. o pathr sou k. t. l. B. For ezht. we must read zhtousin. The passage referred to is Matt. xiii. 47, where however it is not Mary that speaks, but "A certain person said unto Him, Behold, Thy mother and Thy brethren stand without seeking to speak with Thee. "In the Homily on that passage, Chrys. interprets that Mary presented herself on that occasion ouden oudepw peri autou mega fantazomenh, "having as yet no high idea of His Person," and that both she and His brethren, wj anqrwpw proseixon wilw "looked upon Him as mere man." In the same way he adverts tomhthr that incident here, for contrast with the higher faith of Joseph; but as the statement, "His mother said," is not accurate, the modern text substitutes the passage, Luke ii. 48, and reads, h mhthr elegen, 'Egw kai o pathp sou odunwmenoi ezhtoumen se. It seems that Chrys. cited this passage also (hence our mss. have ezhtoumen for zhtousi). meaning, that it was not Joseph who said this, but Mary.-Oecumenius, however, gives a different turn to this passage of St. Chrys. "And if Joseph had been alive, he too would have been present; especially as he never, like his sons (oi ec autou viz. the adelfoi), entertained a doubt of the mystery of the Incarnation. But it is manifest that he was long dead; since even on the occasion when, as Jesus was teaching, His kinsfolk demanded to see Him, Joseph was not present. For what says the Gospel? "Thy mother and thy brethren without see: thee ; but not also, Thy father."
16 'Epi to auto: a comment on v. 15.
17 Kaitoige isotupon apasi/ eixe thn katastasin which Erasm. justly renders, Quanquam habebta jus constituendi por omnibus: i. e. the ordination by St. Peter singly, would have been as valid as the ordination by the whole body. D. F. have kaitoi oude, i.e. and yet he possessed a power of ordaining, in which they were not all upon a par with him: which reading is accepted by Morel. Sav. and Ben., and is rendered by the last, Quanquam non pari forma apud atones ejus vigebat auctoritas. This reading originated in a mistake as to the meaning of the other, as if that asserted only that St. Peter had the same power of ordaining as any of the rest.
18 kurioj erhmwsewj megalhj. Something perhaps is wanting between kur. and er. m. Indeed the text seems to consist o little more than a few rough notes.
19 Tafoj gegonen h polij twn cenwn, twn stratiwtwn. In the defective state of the text it is not easy to conjecture what this can mean. Perhaps, alluding to the words in St. Matthew, "a place to bury strangers in." St. Chrys, may have explained, that the strangers were not heathen (ekinouj gar oud an eiasan tafhnai, they would not have allowed such to be buried in or by the Holy City, much less have provided a place of burial for them), but foreign Jews: and if in tafoj gegonen h polij he alludes to the description in Josephus, B. J. v. 12. 3. and 13. 7. this explanation of the term "strangers" would be the more apposite, as the myriads who perished in the siege were assembled from all parts of the world. The `soldiers
20 The requirement for the apostolic office is here clearly indicated. The candidate must have associated with Christ and his apostles during the period from John's baptism to the Lord's ascension, i. e. during His public ministry, The character of the apostolate is also significantly implied in the term martuj thj anastasewj autou. The resurrection was the great central theme of apostolic teaching and preaching (vid. Acts iv. 2, Acts iv. 33; Acts xvii. 18, Acts xvii. 32).-G. B. S.
21 Here the Edd. have hmeij: poqen dhlon\ ez wn qaumatourgoumen. "ourselves: how is this proved? by the miracles we work." C. has not these words, which are not needed, but rather disturb the sense.
22 The words of the text (v. 23) Kai esthsan duo are better rendered "put forward" (Rev. Vs.) than "appointed." (A.Y.) The meaning is that the company chose two persons as candidates, leaving the decision between them to the lot.-G. B. S.
23 Oux aplwj de prostiqhsin, D. and E. have oux aplwj de ou protiqhsin ekeinon, according to which the sense would be the same: "Not without reason does he avoid putting Mat-thias first."
24 Here the Edd. add, ouxi twn ecwqen, "not by those without:" but these words are not found in our mss. of either text, nor in the Catena.
25 So, except E. all our mss. and the Catena: and Morel. Ben. But Sav. and Par. "they did not yet think themselves worthy to make the election by themselves: wherefore they desire to be informed by some sign." An unnecessary alteration; for the sign means some miraculous token. So Oecumen.
26 mss. and Edd. pollw mallon entauqa eplhrwse ton, xoron, aphrtise thn tacin. The Catena adds o anadexqeij (anadexqteij), which we have adopted.
27 Edd. Panu ge. Ou gar episkopou. legeij ergon. Read Panu ge (ou gar\) episk. leg. ergon.
28 Qumbainei tina klhron diadecasqai andrwn moxqhrwn. The expression below, oti moxqhoj tij esti shows that the and. mocq., `ill-conditioned men,
29 Here the Edd. add antisthson thn geennan, "put in the other balance-hell :" which, however, is not found in any of our mss.
30 ina en amarth amarthua monon ekolazeto pikrwj. On this peculiar construction, see Field, Adnotat, in Hom, in Matt. p. 404. E.-In the next sentence St. Chrys. in applying the term iereuj to Moses, does not mean that Moses was a Priest, but that he held a station similar in some regards to that of Bishops afterwards. Aaron was properly the High Priest, but Moses was a type of Christian Bishops, considered as Chief Pastors and Rulers.
31 Mallon de nun oude meta to ekbhnai dhloj toij polloij: ou gar estin autoij polemoj: alla kata touj poimenaj ekeinouj, k. t. l. Perhaps Chryss. is not fully reported here. The meaning seems to be: "The proverb, glukuj o polemoj apeiroij, may well be applied here; it is a fine thing to be a bishop, to those who have not tried it. Little do people think what this war is, before they have entered into it. But in our times, not only pro tou embhnai, but even meta to ekbhnai, after a good bishop has gone through with it, the generality of people do not see that there has been any war in the case. We bishops, in their view, are like Ezekiel's shepherds. And no marvel, for many among us are such." The author of the modern text has given a different turn to the sentiment. Here it is: "The same may well be said in the present case; or rather, we do say it before we have entered into the contest; but after we have embarked in it, we become not even visible to the generality. For to us now there is no war, against those who oppress the poor, nor do we endure to battle in defence of the flock; but like those shepherds, etc."
32 Vigils were celebrated in C.'s time with much pomp. A grand ceremonial of this kind was held in the first year of his episcopate, at the translation of the relics.
33 Poiw gar suneidopi an (l. kan) genh spoudasaj h, k. t. l. The meaning is strangely mistaken by the Lat. transl. Erasm. has, Quem enim conscium adibis si vel, etc. Ben. Quo uteris conscio si ambias vel, etc. The ofqalmoij following might have shown the meaning, not to mention the ungrammatical rendering of an genh spoudasaj.
34 See de Sacerdot, lib. iv. in the opening, where this question is considered at length.
35 Paraxwrhsw thj didaskaliaj imin: I will cede the teaching to you; let it be yours to teach by your actions, which is the more potent teaching.
36 Ta gar para filwn legomena, Kan ubrij h, forhta. Apparently a quotation.
37 Edd. apuloimhn ei mh: "May I perish if, etc." but none ofour mss. have this word.