Church Fathers: Ante-Nicene Fathers Volume 5: 5.01.23 Hippolytus - Fragments - Part 1.4

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Church Fathers: Ante-Nicene Fathers Volume 5: 5.01.23 Hippolytus - Fragments - Part 1.4



TOPIC: Ante-Nicene Fathers Volume 5 (Other Topics in this Collection)
SUBJECT: 5.01.23 Hippolytus - Fragments - Part 1.4

Other Subjects in this Topic:

Hippolytus (Cont.)

The Extant Works and Fragments of Hippolytus. (Cont.)

Part I. - Exegetical. (Cont.)

Fragments from Commentaries on Various Books of Scripture. (Cont.)

On Proverbs.

III.

Scholia on Daniel.94

Dan_1:1. “In the third year of the reign of Jehoiakim.” The Scripture narrates these things, with the purpose of intimating the second captivity of the people, when Jehoiakim and the three youths with him, together with Daniel, were taken captive and carried off.

Dan_1:2. “And the Lord gave,” etc. These words, “and the Lord gave,” are written, that no one, in reading the introduction to the book, may attribute their capture to the strength of the captors and the slackness of their chief. And it is well said. “with part,” for the deportation was for the correction, not the ruin, of the whole nation, that there might be no misapplication of the cause.

Dan_1:8. “And Daniel purposed in his heart.” Oh, blessed are they who thus kept the covenant of the fathers, and transgressed not the law given by Moses, but feared the God proclaimed by him. These, though captives in a strange land, were not seduced by delicate meats, nor were they slaves to the pleasures of wine, nor were they caught by the bait of princely glory. But they kept their mouth holy and pure, that pure speech might proceed from pure mouths, and praise with such (mouths) the heavenly Father. 186

Dan_1:12. “Prove now thy servants.” They teach that it is not earthly meats that give to men their beauty and strength, but the grace of God bestowed by the Word. “And after a little.” Thou hast seen the incorruptible faith of the youths, and the unalterable fear of God. They asked an interval of ten days, to prove therein that man cannot otherwise find grace with God than by believing the word preached by the Lord.

Dan_1:19. “And among them all, was found none like Daniel.” These men, who were proved faithful witnesses in Babylon, were led by the Word in all wisdom, that by their means the idols of the Babylonians should be put to shame, and that Nebuchadnezzar should be overcome by three youths, and that by their faith the fire in the furnace should be kept at bay, and the desire of the wicked elders (or chiefs) proved vain.



Dan_2:3. “I have dreamed a dream.” The dream, then, which was seen by the king was not an earthly dream, so that it might be interpreted by the wise of the world; but it was a heavenly dream, fulfilled in its proper times, according to the counsel and foreknowledge of God. And for this reason it was kept secret from men who think of earthly things, that to those who seek after heavenly things heavenly mysteries might be revealed. And, indeed, there was a similar case in Egypt in the time of Pharaoh and Joseph.

Dan_2:5. “The thing is gone from me.” For this purpose was the vision concealed from the king, that he who was chosen of God., viz., Daniel, might be shown to be a prophet. For when things concealed from some are revealed by an other, he who tells them is of necessity shown to be a prophet.

Dan_2:10. “And they say, There is not a man.” Whereas, therefore, they declared it to be impossible that what was asked by the king should be told by man; God showed them, that what is impossible with man is possible with God.

Dan_2:14. “Arioch, the captain of the king’s guard” (literally, “the chief slaughterer or cook”). For as the cook slays all animals and cooks them, of a similar nature was his occupation. And the rulers of the world slay men, butchering them like brute beasts.

Dan_2:23. “Because Thou hast given me wisdom and might.” We ought therefore to mark the goodness of God, how He straightway reveals and shows (Himself) to the worthy, and to those that fear Him, fulfilling their prayers and supplications, as the prophet says: “Who is wise, and he shall understand these things? and prudent, and he shall know them?” (Hos_14:9)

Dan_2:27. “Cannot the wise men, the magicians.” He instructs the king not to seek an explanation of heavenly mysteries from earthly men, for they shall be accomplished in their due time by God.

Dan_2:29. “As for thee, O king, thy thoughts.” For the king, on making himself master of the land of Egypt, and getting hold of the country of Judea, and carrying off the people, thought upon his bed what should be after these things; and He who knows the secrets of all, and searcheth the thoughts of the hearts, revealed to him by means of the image the things that were to be. And He hid from him the vision, in order that the counsels of God might not be interpreted by the wise men of Babylon, but that by the blessed Daniel, as a prophet of God, things kept secret from all might be made manifest.

Dan_2:31. “Behold a great image.” How, then, should we not mark the things prophesied of old in Babylon by Daniel, and now yet in the course of fulfilment in the world? For the image shown at that time to Nebuchadnezzar furnished a type of the whole world. In these times the Babylonians were sovereign over all, and these were the golden head of the image. And then, after them, the Persians held the supremacy for 245 years, and they were represented by the silver. Then the Greeks had the supremacy, beginning with Alexander of Macedon, for 300 years, so that they were the brass. After them came the Romans, who were the iron legs of the image, for they were strong as iron. Then (we have) the toes of clay and iron, to signify the democracies that were subsequently to rise, partitioned among the ten toes of the image, in which shall be iron mixed with clay.

Dan_2:31. “Thou sawest,” etc. Apollinaris on this: He looked, and behold, as it were, an image. For it did not appear to him as an actual object, presented to the view of an onlooker, but as an image or semblance. And while it contains in it many things together, that is in such a way that it is not really one, but manifold. For it comprised a summary of all kingdoms; and its exceeding splendour was on account of the glory of the kings, and its terrible appearance on account of their power. Eusebius Pumphili, and Hippolytus the most holy bishop of Rome, compare the dream of Nebuchadnezzar now in question with the vision of the prophet Daniel. Since these have given a different interpretation of this vision now before us in their expositions, deemed it necessary to transcribe what is said by Eusebius of Caesarea, who bears the surname Pomphili, in the 15th book of his Gospel Demonstration;95 for he expounds the whole vision in these terms: “I think that this (i.e., the vision of Nebuchadnezzar) differs in nothing 187 from the vision of the prophet. For as the prophet saw a great sea, so the king saw a great image. And again, as the prophet saw four beasts, which he interpreted as four kingdoms, so the king was given to understand four kingdoms under the gold, and silver, and brass, and iron. And again, as the prophet saw the division of the ten horns of the last beast, and three horns broken by one; so the king, in like manner, saw in the extremities of the image one part iron and another clay. And besides this, as the prophet, after the vision of the four kingdoms, saw the Son of man receive dominion, and power, and a kingdom; so also the king thought he saw a stone smite the whole image, and become a great mountain and fill the sea. And rightly so. For it was quite consistent in the king, whose view of the spectacle of life was so false, and who admired the beauty of the mere sensible colours, so to speak, in the picture set up to view, to liken the life of all men to a great image; but (it became) the prophet to compare the great and mighty tumult of life to a mighty sea. And it was fitting that the king, who prized the substances deemed precious among men, gold, and silver, and brass, and iron, should liken to these substances the kingdoms that held the sovereignty at different times in the life of men; but that the prophet should describe these same kingdoms under the likeness of beasts, in accordance with the manner of their rule. And again, the king - who was puffed up, as it seems, in his own conceit, and plumed himself on the power of his ancestors - is shown the vicissitude to which affairs are subject, and the end destined for all the kingdoms of earth, with the view of teaching him to lay aside his pride in himself, and understand that there is nothing stable among men, but only that which is the appointed end of all things - the kingdom of God. For after the first kingdom of the Assyrians, which was denoted by the gold, there will be the second kingdom of the Persians, expressed by the silver; and then the third kingdom of the Macedonians, signified by the brass; and after it, the fourth kingdom of the Romans will succeed, more powerful than those that went before it; for which reason also it was likened to iron. For of it is said: “And the fourth kingdom shall be strong as iron; as iron breaketh and subdueth all things, so shall it break and subdue all things.” And after all these kingdoms which have been mentioned, the kingdom of God is represented by the stone that breaks the whole image. And the prophet, in conformity with this, does not see the kingdom which comes at the end of all these things, until he has in order described the four dominions mentioned under the four beasts. And I think that the visions shown, both to the king and to the prophet, were visions of these four kingdoms alone, and of none others, because by these the nation of the Jews was held in bondage from the times of the prophet.”

Dan_2:33. “His feet,” etc. Hippolytus: In the vision of the prophet, the ten horns are the things that are yet to be.

Dan_2:34. “Thou sawest till that a stone was cut.” Thou sawest, as it were, a stone cut without hands, and smiting the image upon its feet. For the human kingdom was decisively separated from the divine; with reference to which it is written, “as it were cut.” The stroke, however, smites the extremities, and in these it broke all dominion that is upon earth.

Dan_2:45. “And the dream is certain,” That no one, therefore, may have any doubt whether the things announced shall turn out so or not, the ‘prophet has confirmed them with the words, “And the dream is certain, and the interpretation thereof sure;” I have not erred in the interpretation of the vision.

Dan_2:46. “Then king Nebuchadnezzar fell upon his face.” Nebuchadnezzar hearing these things, and being put in remembrance of his vision, knew that what was spoken by Daniel was true. How great is the power of the grace of God, beloved, that one who a little before was doomed to death with the other wise men of Babylon, should now be worshipped by the king, not as man, but as God! “He commanded that they should offer manaa”96 (i.e., in Chaldee, “oblation”) “and sweet odours unto him.” Of old, too, the Lord made a similar announcement to Moses, saying, “See, I have made thee a god to Pharaoh;” (Exo_7:1) in order that, on account of the signs wrought by him in the land of Egypt, Moses might no longer be reckoned a man, but be worshipped as a god by the Egyptians.

Dan_2:48. “Then the king made Daniel a great man.” For as he had humbled himself, and presented himself as the least among all men, God made him great, and the king established him as ruler over the whole land of Babylon. Just as also Pharaoh did to Joseph, appointing him then to be ruler over the whole laud of Egypt.

Dan_2:49. “And Daniel requested,” etc. For as they had united with Daniel in prayer to God that the vision might be revealed to him, so Daniel, when he obtained great honour from the king, made mention of them, explaining to the king what had been done by them, in order that they also should be deemed worthy of some honour as fellow-seers and worshippers of God. For when they asked heavenly things from the Lord, they received also earthly things from the king.

188

Dan_3:1. “In the eighteenth year,” etc. (These words are wanting in the Vulgate, etc.) A considerable space of time having elapsed, therefore, and the eighteenth year being now in its course, the king, calling to mind his vision, “made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits.” For as the blessed Daniel, in interpreting the vision, had answered the king, saying, “Thou art this head of gold in the image,” the king, being puffed up with this address, and elated in heart, made a copy of this image, in order that he might be worshipped by all as God.

Dan_3:7. “All the people fell.” Some (did so) because they feared the king himself; but all (or “most”), because they were idolaters, obeyed the word commanded by the king.

Dan_3:16. “Shadrach, Meshach, and Abednego answered,” etc. These three youths are become an example to all faithful men, inasmuch as they did not fear the crowd of satraps, neither did they tremble when they heard the king’s words, nor did they shrink when they saw the flame of the blazing furnace, but deemed all men and the whole world as nought, and kept the fear of God alone before their eyes. Daniel, though he stood at a distance and kept silence, encouraged them to be of good cheer as he smiled to them. And be rejoiced also himself at the witness they bore, understanding, as he did, that the three youths would receive a crown in triumph over the devil.

Dan_3:19. “And commanded that they should heat the furnace one seven times more.” He bids the vast furnace be heated one seven times more, as if he were already overcome by them. In earthly things, then, the king was superior; but in faith toward God the three youths were superior. Tell me, Nebuchadnezzar, with what purpose you order them to be cast into the fire bound? Is it lest they might escape, if they should have their feet unbound, and thus be able to extinguish the fire? But thou doest not these things of thyself, but there is another who worketh these things by thy means.

Daniel 3:47.97 “And the flame streamed forth.” The fire, he means, was driven from within by the angel, and burst forth outwardly. See how even the fire appears intelligent, as if it recognised and punished the guilty. For it did not touch the servants of God, but it consumed the unbelieving and impious Chaldeans. Those who were within were besprinkled with a (cooling) dew by the angel, while those who thought they stood in safety outside the furnace were destroyed by the fire. The men who cast in the youths were burned by the flame, which caught them on all sides, as I suppose, when they went to bind the youths.

Daniel 3:92, LXX (Dan_3:25). “And the form of the fourth is like the Son of God.” Tell me, Nebuchadnezzar, when didst thou see the Son of God, that thou shouldst confess that this is the Son of God? And who pricked thy heart, that thou shouldst utter such a word? And with what eyes wert thou able to look into this light? And why was this manifested to thee alone, and to none of the satraps about thee? But, as it is written, “The heart of a king is in the hand of God:” the hand of God is here, whereby the Word pricked his heart, so that he might recognise Him in the furnace, and glorify Him. And this idea of ours is not without good ground. For as the children of Israel were destined to see God in the world, and yet not to believe on Him, the Scripture showed beforehand that the Gentiles would recognise Him incarnate, whom, while not incarnate, Nebuchadnezzar saw and recognised of old in the furnace, and acknowledged to be the Son of God.

Daniel 3:93, LXX (Dan_3:26). “And he said, Shadrach, Meshach, and Abednego.” The three youths he thus called by name. But he found no name by which to call the fourth. For He was not yet that Jesus born of the Virgin.

Daniel 3:97, LXX (Dan_3:30). “Then the king promoted,” etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.



Dan_7:1. “And he wrote the dream.” The things, therefore, which were revealed to the blessed prophet by the Spirit in visions, these he also recounted fully for others, that he might not appear to prophesy of the future to himself alone, but might be proved a prophet to others also, who wish to search the divine Scriptures.

Dan_7:2. “And behold the four winds.” He means created existence in its fourfold division.

Dan_7:3. “And four great beasts.” As various beasts then were shown to the blessed Daniel, and these different from each other, we should understand that the truth of the narrative deals not with certain beasts, but, under the type and image of different beasts, exhibits the kingdoms that have risen in this world in power over the race of man. For by the great sea he means the whole world.

Dan_7:4. “Till the wings thereof were plucked.” For this happened in reality in the time of Nebuchadnezzar, as has been shown in the preceding book. And he bears witness directly that this very thing was fulfilled in himself; for he was driven out of the kingdom, and stripped of his glory, and of the greatness which he formerly possessed. “And after a little:” the words, “It 189 was made stand upon the feet as a man, and a man’s heart was given to it,” signify that Nebuchadnezzar, when he humbled himself, and acknowledged that he was but a man, in subjection under the power of God, and made supplication to the Lord, found mercy with Him, and was restored to his own kingdom and honour.

Dan_7:5. “A second beast like to a bear.” To represent the kingdom of the Persians. “And it had three ribs.” The three nations he calls three ribs. The meaning, therefore, is this: that beast had the dominion, and these others under it were the Medes, Assyrians, and Babylonians. “And they said thus to it, Arise, devour.” For the Persians arising in these times, devastated every land, and made many men subject to them, and slew them. For as this beast, the bear, is a foul animal, and carnivorous, tearing with claws and teeth, such also was the kingdom of the Persians, who held the supremacy for two hundred and thirty years.

Dan_7:6. “And, lo, another beast like a leopard.” In mentioning a leopard, he means the kingdom of the Greeks, over whom Alexander of Macedon was king. And he likened them to a leopard, because they were quick and inventive in thought, and bitter in heart, just as that animal is many-coloured in appearance, and quick in wounding and in drinking man’s blood.

“The beast had also four heads.” When the kingdom of Alexander was exalted, and grew, and acquired a name over the whole world, his kingdom was divided into four principalities. For Alexander, when near his end, partitioned his kingdom among his four comrades of the same race, viz., “Seleucus, Demetrius, Ptolemy, and Philip;” and all these assumed crowns, as Daniel prophesies, and as it is written in the first book of Maccabees.

Dan_7:7. “And behold a fourth beast.” Now, that there has arisen no other kingdom after that of the Greeks except that which stands sovereign at present, is manifest to all. This one has iron teeth, because it subdues and reduces all by its strength, just as iron does. And the rest it did tread with its feet, for there is no other kingdom remaining after this one, but from it will spring ten horns.

“And it had ten horns.” For as the prophet said already of the leopard, that the beast had four heads, and that was fulfilled, and Alexander’s kingdom was divided into four principalities, so also now we ought to look for the ten horns which are to spring from it, when the time of the beast shall be fulfilled, and the little horn, which is Antichrist, shall appear suddenly in their midst, and righteousness shall be banished from the earth, and the whole world shall reach its consummation. So that we ought not to anticipate the counsel of God, but exercise patience and prayer, that we fall not on such times. We should not, however, refuse to believe that these things will come to pass. For if the things which the prophets predicted in former times have not been realized, then we need not look for these things. But if those former things did happen in their proper seasons, as was foretold, these things also shall certainly be fulfilled.

Dan_7:8. “I considered the horns.” That is to say, I looked intently at the beast, and was astonished at everything about it, but especially at the number of the horns. For the appearance of this beast differed from that of the other beasts in kind.

Dan_7:13 “And came to the Ancient of days.” By the Ancient of days he means none other than the Lord and God and Ruler of all, and even of Christ Himself, who maketh the days old, and yet becometh not old Himself by times and days.

Dan_7:14. “His dominion is an everlasting dominion.” The Father, having put all things in subjection to His own Son, both things in heaven and things on earth, showed Him forth by all as the first-begotten of Cool, in order that, along with the Father, He might be approved the Son of God before angels, and be manifested as the Lord also of angels: (He showed Him forth also as) the first-begotten of a virgin, that He might be seen to be in Himself the Creator anew of the first-formed Adam, (and) as the first-begotten from the dead, that He might become Himself the first-fruits of our resurrection.

“Which shall not pass away.” He exhibited all the dominion given by the Father to His own Son, who is manifested as King of all in heaven and on earth, and under the earth, and as Judge of all: of all in heaven, because He was born the Word, of the heart of the Father before all; and of all in earth, because He was made man, and created Adam anew of Himself; and of all under the earth, because He was also numbered among the dead, and preached to the souls of the saints, (and) by death overcame death.

Dan_7:17. “Which shall arise.” For when the three beasts have finished their course, and been removed, and the one still stands in vigour, - if this one, too, is removed, then finally earthly things (shall) end, and heavenly things begin; that the indissoluble and everlasting kingdom of the saints may be brought to view, and the heavenly King manifested to all, no longer in figure, like one seen in vision, or revealed in a pillar of cloud upon the top of a mountain, but amid the powers and armies of angels, as God incarnate and man, Son of God and Son of man - coming from heaven as the world’s Judge. 190

Dan_7:19. “And I inquired about the fourth beast.” It is to the fourth kingdom, of which we have already spoken, that he here refers: that kingdom, than which no greater kingdom of like nature has arisen upon the earth; from which also ten horns are to spring, and to be apportioned among ten crowns. And amid these another little horn shall rise, which is that of Antichrist. And it shall pluck by the roots the three others before it; that is to say, he shall subvert the three kings of Egypt, Libya, and Ethiopia, with the view of acquiring for himself universal dominion. And after conquering the remaining seven horns, he will at last begin, inflated by a strange and wicked spirit, to stir up war against the saints, and to persecute all everywhere, with the aim of being glorified by all, and being worshipped as God.

Dan_7:22. “Until the Ancient of days come.” That is, when at length the Judge of judges and the King of kings comes from heaven, who shall subvert the whole dominion and power of the adversary, and shall consume all with the eternal fire of punishment. But to His servants, and prophets, and martyrs, and to all who fear Him, He will give an everlasting kingdom; that is, they shall possess the endless enjoyment of good.

Dan_7:25. “Until a time, and times, and the dividing of time.” This denotes three years and a half.



Dan_9:21. “And, behold, the man Gabriel … flying.” You see how the prophet likens the speed of the angels to a winged bird, on account of the light and rapid motion with which these spirits fly so quickly in discharge of orders.



Dan_10:6. “And the voice of His words.” For all we who now believe on Him declare the words of Christ, as if we spake by His mouth the things enjoined by Him.

Dan_10:7. “And I saw,” etc. For it is to His saints that fear Him, and to them alone, that He reveals Himself. For if any one seems to be living now in the Church, and yet has not the fear of God, his companionship with the saints will avail him nothing.

Dan_10:12. “Thy words were heard.” Behold how much the piety of a righteous man availeth, that to him alone, as to one worthy, things not yet to be manifested in the world should be revealed.

Dan_10:13. “And lo, Michael.” Who is Michael but the angel assigned to the people? As (God) says to Moses, “I will not go with you in the way, because the people are stiff-necked; but my angel shall go with you.”

Dan_10:16. “My inwards are turned” (A. V., “my sorrows are turned upon me”). For it was meet that, at the appearing of the Lord, what was above should be turned beneath, in order that also what was beneath might come above. - I require time, he says, to recover myself, and to be able to endure the words and to make reply to what is said. - But while I was in this position, he continues, I was strengthened beyond my hope. For one unseen touched me, and straightway my weakness was removed, and I was restored to my former strength. For whenever all the strength of our life and its glory pass from us, then are we strengthened by Christ, who stretches forth His hand and raises the living from among the dead, and as it were from Hades itself, to the resurrection of life.

Dan_10:18. “And he strengthened me.” For whenever the Word has made us of good hope with regard to the future, we are able also readily to hear His voice.

Dan_10:20. “To fight with the prince of Persia.” For from the day that thou didst humble thyself before the Lord thy God thy prayer was heard, and I was sent “to fight with the prince of Persia.” For there was a design not to let the people go. Therefore, that thy prayer might be speedily answered, “I stood up against him.”



Dan_12:1. “There shall be a time of trouble.” For at that time there shall be great trouble, such as has not been from the foundation of the world, when some in one way, and others in another, shall be sent through every city and country to destroy the faithful; and the saints shall travel from the west to the east, and shall be driven in persecution from the east to the south, while others shall conceal themselves in the mountains and caves; and the abomination shall war against them everywhere, and shall cut them off by sea and by land by his decree, and shall endeavour by every means to destroy them out of the world; and they shall not be able any longer to sell their own property, nor to buy from strangers, unless one keeps and carries with him the name of the beast, or bears its mark upon his forehead. For then they shall all be driven out from every place, and dragged from their own homes and haled into prison, and punished with all manner of punishment, and cast out from the whole world.

Dan_12:2. “These shall awake to everlasting life.” That is, those who have believed in the true life, and who have their names written in the book of life. “And these to shame.” That is, those who are attached to Antichrist, and who are cast with him into everlasting punishment.

Dan_12:3. “And they that be wise shall shine.” And the Lord has said the same thing in the Gospel: “Then shall the righteous shine forth as the sun.” (Mat_13:43)

Dan_12:7. “For a time, times, and an half.” By this he indicated the three and a half years of Anti-christ. For by a time he means a year; and by times, two years; and by an half time, half a year. 191 These are the “one thousand two hundred and ninety days” of which Daniel prophesied.

Dan_12:9. “The words are closed up and sealed.” For as a man cannot tell what God has prepared for the saints; for neither has eye seen nor ear heard, nor has it entered into the heart of man (to conceive) these things, into which even the saints, too, shall then eagerly desire to look; so He said to him, “For the words are sealed until the time of the end; until many shall be chosen and tried with fire.” And who are they who are chosen, but those who believe the word of truth, so as to be made white thereby, and to cast off the filth of sin, and put on the heavenly, pure, and glorious Holy Spirit, in order that, when the Bridegroom comes, they may go in straightway with Him?

Dan_12:11. “The abomination of desolation shall be given (set up).” Daniel speaks, therefore, of two abominations: the one of destruction, which Antiochus set up in its appointed time, and which bears a relation to that of desolation, and the other universal, when Antichrist shall come. For, as Daniel says, he too shall be set up for the destruction of many.98



IV.

Other Fragments on Daniel.99

For when the iron legs that now hold the sovereignty have given place to the feet and the toes, in accordance with the representation of the terrible beast, as has also been signified in the former times, then from heaven will come the stone that smites the image, and breaks it; and it will subvert all the kingdoms, and give the kingdom to the saints of the Most High. This is the stone which becomes a great mountain, and fills the earth, and of which it is written: “I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and languages shall serve Him: His power is an everlasting power, which shall not pass away, and His kingdom shall not be destroyed.” (Dan_7:13)





V.

On The Prayer of Azariah.100

“O Ananias, Azarias, and Misael, bless ye the Lord; O ye apostles, prophets, and martyrs of the Lord, bless ye the Lord: praise Him, and exalt Him above all, for ever.”

We may well marvel at the words of the three youths in the furnace, how they enumerated all created things, so that not one of them might be reckoned free and independent in itself; but, summing up and naming them all together, both things in heaven, and things in earth, and things under the earth, they showed them to be all the servants of God, who created all things by the Word, that no one should boast that any of the creatures was without birth and beginning.





VI.

On Susannah.101

What is narrated here, happened at a later time, although it is placed before the first book (at the beginning of the book). For it was a custom with the writers to narrate many things in an inverted order in their writings. For we find also in the prophets some visions recorded among the first and fulfilled among the last; and again, on the other hand, some recorded among the last and fulfilled first. And this was done by the disposition of the Spirit, that the devil might not understand the things spoken in parables by the prophets, and might not a second time lay his snares and ruin man.

Susanna 1:1. “Called Joacim.” This Joacim, being a stranger in Babylon, obtains Susannah in marriage. And she was the daughter of Chelcias the priest, (2Ki_22:8) who found the book of the law in the house of the Lord, when Josiah the king commanded him to purify the holy of holies. His brother was Jeremiah the prophet, who was carried, with the remnant that was left after the deportation of the people to Babylon, into Egypt, and dwelt in Taphnae; (Jer_43:8) and, while prophesying there, he was stoned to death by the people.

“A very fair woman, and one that feared the Lord,” etc. For by the fruit produced, the tree also is easily known. For men who are pious and zealous for the law, bring into the world children worthy of God; such as he was who became a prophet and witness of Christ, and she who was found chaste and faithful in Babylon, whose honour and chastity were the occasion of the manifestation of the blessed Daniel as a prophet.

Susanna 1:4. “Now Joacim was a great rich man,” etc. We must therefore seek the explanation of this. For how could those who were captives, and had been made subject to the Babylonians, meet together in the same place, as if they were their I own masters? In this matter, therefore, we should observe that Nebuchadnezzar, after their 192 deportation, treated them kindly, and permitted them to meet together, and do all things according to the law.

Susanna 1:7. “And at noon Susannah went into (her husband’s garden).” Susannah prefigured the Church; and Joacim, her husband, Christ; and the garden, the calling of the saints, who are planted like fruitful trees in the Church. And Babylon is the world; and the two elders are set forth as a figure of the two peoples that plot against the Church - the one, namely, of the circumcision, and the other of the Gentiles. For the words, “were appointed rulers of the people and judges,” (mean) that in this world they exercise authority and rule, judging the righteous unrighteously.

Susanna 1:8. “And the two elders saw her.” These things the rulers of the Jews wish now to expunge from the book, and assert that these things did not happen in Babylon, because they are ashamed of what was done then by the elders.

Susanna 1:9. “And they perverted their own mind.” For how, indeed, can those who have been the, enemies and corruptors of the Church judge righteously, or look up to heaven with pure heart, when they have become the slaves of the prince of this world?

Susanna 1:10. “And they were both wounded with her (love).” This word is to be taken in truth; for always the two peoples, being wounded (instigated) by Satan working in them, strive to raise persecutions and afflictions against the Church, and seek how they may corrupt her, though they do not agree with each other.

Susanna 1:12. “And they watched diligently.” And this, too, is to be noted. For up to the present time both the Gentiles and the Jews of the circumcision watch and busy themselves with the dealings of the Church, desiring to suborn false witnesses against us, as the apostle says: “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus.” (Gal_2:4)

It is a kind of sin to be anxious to give the mind to women.

Susanna 1:14. “And when they were gone out, they parted the one from the other.” As to their parting the one from the other at the hour of dinner (luncheon), this signifies that in the matter of earthly meats the Jews and the Gentiles are not at one; but in their views, and in all worldly matters, they are of one mind, and can meet each other.

Susanna 1:14. “And asking one another, they acknowledged their lust.” Thus, in revealing themselves to each other, they foreshadow the time when they shall be proved by their thoughts, and shall have to give account to God for all the sin which they have done, as Solomon says: “And scrutiny shall destroy the ungodly.”102 For these are convicted by the scrutiny.

Susanna 1:15. “As they watched a fit time.” What fit time but that of the passover, at which the laver is prepared in the garden for those who burn, and Susannah washes herself, and is presented as a pure bride to God?

“With two maids only.” For when the Church desires to take the laver according to use, she must of necessity have two handmaids to accompany her. For it is by faith on Christ and love to God that the Church confesses and receives the laver.

Susanna 1:18. “And she said to her maids, Bring me oil.” For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the laver of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: “Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come.” (1Co_10:11)

Susanna 1:18. “And they went out at privy doors;” showing thus by anticipation, that he who desires to partake of the water in the garden must renounce the broad gate, and enter by the strait and narrow. (Mat_7:13, Mat_7:14)

“And they saw not the elders.” For as of old the devil was concealed in the serpent in the garden, so now too, concealed in the elders, he fired them with his own lust, that he might again a second time corrupt Eve.

Susanna 1:20. “Behold, the garden doors are shut.” wicked rulers, and filled with the workings of the devil, did Moses deliver these things to you? And while ye read the law yourselves, do ye teach others thus? Thou that sayest, “Thou shalt not kill,” dost thou kill? Thou that sayest, “Thou shall not covet,” dost thou desire to corrupt the wife of thy neighhour?

“And we are in love with thee.” Why, ye lawless, do ye strive to gain over a chaste and guileless soul by deceitful words, in order to satisfy your own lust?

Susanna 1:21. “If thou wilt not, we will bear witness against thee.” This wicked audacity with which 193 you begin, comes of the deceitfulness that lurks in you from the beginning And there was in reality a young man with her, that one103 of yours; one from heaven, not to have intercourse with her, but to bear witness to her truth.

Susanna 1:22. “And Susannah sighed.” The blessed Susannah, then, when she heard these words, was troubled in her heart, and set a watch upon her mouth, not wishing to be defiled by the wicked elders. Now it is in our power also to apprehend the real meaning of all that befell Susannah. For you may find this also fulfilled in the present condition of the Church. For when the two peoples conspire to destroy any of the saints, they watch for a fit time, and enter the house of God while all there are praying and praising God, and seize some of them, and carry them off, and keep hold of them, saying, Come, consent with us, and worship our Gods; and if not, we will bear witness against you. And when they refuse, they drag them before the court and accuse them of acting contrary to the decrees of Caesar, and condemn them to death.

“I am straitened on every side.” Behold the words of a chaste woman, and one dear to God: “I am straitened on every side.” For the Church is afflicted and straitened, not only by the Jews, but also by the Gentiles, and by those who are called Christians, but are not such in reality. For they, observing her chaste and happy life, strive to ruin her.

“For if I do this thing, it is death to me.” For to be disobedient to God, and obedient to men, works eternal death and punishment.

“And if I do it not, I cannot escape your hands.” And this indeed is said with truth. For they who are brought into judgment for the sake of God’s name, if they do what is commanded them by men, die to God, and shall live in the world. But if they refuse to do what is commanded them by men, they escape not the hands of their judges, but are condemned by them.

Susanna 1:23. “It is better for me not to do it.” For it is better to die by the hand of wicked men and live with God, than, by consenting to them, to be delivered from them and fall into the hands of God.

Susanna 1:24. “And Susannah cried with a loud voice.” And to whom did Susannah cry but to God? as Isaiah says: “Then shalt thou call, and the Lord shall answer thee; whilst thou art yet speaking, He shall say, Lo, here I am.” (Isa_58:9)

“And the two elders cried out against her.” For the wicked never cease to cry out against us, and to say: Away with such from off the earth, for it is not fit that they should live. In an evangelical sense, Susannah despised them who kill the body, in order that she might save her soul from death. Now sin is the death of the soul, and especially (the sin of) adultery. For when the soul that is united with Christ forsakes its faith, it is given over to perpetual death, viz., eternal punishment. And in confirmation of this, in the case of the transgression and violation of marriage unions in the flesh, the law has decreed the penalty of death.

Susanna 1:25. “Then ran the one and opened the gates;” pointing to the broad and spacious way on which they who follow such persons perish.

Susanna 1:31. “Now Susannah was a very delicate woman. Not that she had meretricious adornments about her person, as Jezebel had, or eyes painted with divers colours; but that she had the adornment of faith, and chastity, and sanctity.

Susanna 1:34. “And laid their hands upon her head;” that at least by touching her they might satisfy their lust.

Susanna 1:35. “And she was weeping.” For by her tears she attracted the (regard of) the Word from heaven, who was with tears to raise the dead Lazarus.

Susanna 1:41. “Then the assembly believed them.” It becomes us, then, to be stedfast in every duty, and to give no heed to lies, and to yield no obsequious obedience to the persons of rulers, knowing that we have to give account to God; but if we follow the truth, and aim at the exact rule of faith, we shall be well-pleasing to God.

Susanna 1:44. “And the Lord heard her voice.” For those who call upon Him from a pure heart, God heareth. But from those who (call upon Him) in deceit and hypocrisy, God turneth away His face.

Susanna 1:52. “O thou that art waxen old in wickedness.” Now, since at the outset, in the introduction, we explained that the two elders are to be taken as a type of the two peoples, that of the circumcision and that of the Gentiles, which are always enemies of the Church; let us mark the words of Daniel, and learn that the Scripture deals falsely with us in nothing. For, addressing the first elder, he censures him as one instructed in the law; while he addresses the other as a Gentile, calling him “the seed of Chanaan,” although he was then among the circumcision.

Susanna 1:55. “For even now the angel of God.” He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias (Tobit 3:17) and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.

Susanna 1:61. “And they arose against the two elders;” that the saying might be fulfilled, “Whoso diggeth a pit for his neighhour, shall fall therein.” (Pro_26:27) 194

To all these things, therefore, we ought to give heed, beloved, fearing lest any one be overtaken in any transgression, and risk the loss of his soul, knowing as we do that God is the Judge of all; and the Word104 Himself is the Eye which nothing that is done in the world escapes. Therefore, always watchful in heart and pure in life, let us imitate Susannah.





On Matthew.105

Mat_6:11.106 For this reason we are enjoined to ask what is sufficient for the preservation of the substance of the body: not luxury, but food, which restores what the body loses, and prevents death by hunger; not tables to inflame and drive on to pleasures, nor such things as make the body wax wanton against the soul; but bread, and that, too, not for a great number of years, but what is sufficient for us to-day.





On Luke.107

Luk_2:7. And if you please, we say that the Word was the first-born of God, who came down from heaven to the blessed Mary, and was made a first-born man in her womb, in order that the first-born of God might be manifested in union with a first-born man.

Luk_2:22. When they brought Him to the temple to present Him to the Lord, they offered the oblations of purification. For if the gifts of purification according to the law were offered for Him, in this indeed He was made tinder the law. But the Word was not subject to the law in such wise as the sycophants108 fancy, since He is the law Himself; neither did God need sacrifices of purification, for He purifieth and sanctifieth all things at once in a moment. But though He took to Himself the frame of man as He received it from the Virgin, and was made under the law, and was thus purified after the manner of the first-born, it was not because He needed this ceremonial that He underwent its services, but only for the purpose of redeeming from the bondage of the law those who were sold under the judgment of the curse.

Luk_23:1-56. For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades.109 For the Son is not contained in space, just as the Father; and He comprehends all things in Himself. But of His own will he dwelt in a body animated by a soul, in order that with His soul He might enter Hades, and not with His pure divinity.





Doubtful Fragments on the Pentateuch.110

Preface.

In the name of the Father, and the Son, and the Holy Spirit, one God. This is a transcript of the excellent law. But before beginning to give the transcript of the book of the law, it will be worth while to instruct you, O brother, as to its excellence, and the dignity of its disposition. Its first excellence is, that God delivered it by the hand of our most blessed ruler, the chief of the prophets, and first of the apostles, or those who were sent to the children of Israel, viz. Moses the son of Amram, the son of Kohath, of the sons of Levi. Now he was adorned with all manner of wisdom, and endowed with the best genius. Illustrious in dignity, remarkable for the integrity of his disposition, distinguished for power of reason, he talked with God. And He chose him as an instrument of value. By His leader and prophet, God Most High sent it clown to us, and committed it to us (blessed be His name) in the Syriac tongue of the Targum, which the Seventy translated into the Hebrew tongue, to wit, into the tongue of the nation, and the idiom of the common people. Moses, therefore, received it from the eternal Lord, and was the first to whom it was entrusted, and who obeyed its rules and ordinances. Then he taught it to the children of Israel, who also embraced it. And he explained to them its profound mysteries and dark places. And he expounded to them those things which were less easy, as God permitted him, and concealed from them those secrets of the law, as God forbade him (to reveal them). Nor did there rise among them one who was better practised in His judgments and decrees, and who communicated more clearly the mysteries of His doctrine, until God translated him to Himself, after He had made him perfect by forty whole years in the wilderness.

And these following are the names of the teachers who handed down the law in continuous succession after Moses the prophet, until the advent of Messiah: -

Know, then, my brother, whom may God bless, that God delivered the most excellent law into the hands of Moses the prophet, the son of Amram. 195

And Moses delivered it to Joshua the son of Nun.

And Joshua the son of Nun delivered it Anathal.

And Anathal delivered it to Jehud.

And Jehud delivered it to Samgar.

And Samgar delivered it to Baruk.

And Baruk delivered it to Gideon.

And Gideon delivered it to Abimelech.

And Abimelech delivered it to Taleg.

And Taleg delivered it to Babin the Gileadite.

And Babin delivered it to Jiphtach.

And Jiphtach delivered it to Ephran.

And Ephran delivered it to Elul of the tribe Zebulon.

And Elul delivered it to Abdan.

And Abdan delivered it to Shimshon the brave.

And Shimshon delivered it to Helkanah, the son of Jerachmu, the son of Jehud. Moreover, he was the father of Samuel the prophet. Of this Helkanah mention is made in the beginning of the first book of Kings (Samuel).

And Helkanah delivered it to Eli the priest. And Eli delivered it to Samuel the prophet.

And Samuel delivered it to Nathan the prophet.

And Nathan delivered it to Gad the prophet.

And Gad the prophet delivered it to Shemaiah the teacher.

And Shemaiah delivered it to Iddo the teacher.

And Iddo delivered it to Achia.

And Achia delivered it to Abihu.

And Abihu delivered it to Elias the prophet.

And Elias delivered it to his disciple Elisaeus.

And Elisaeus delivered it to Malachia the prophet.

And Malachia delivered it to Abdiahu.

And Abdiahu delivered it to Jehuda.

And Jehuda delivered it to Zacharias the teacher.

In those days came Bachthansar king of Babel, and laid waste the house of the sanctuary, and carried the children of Israel into captivity to Babel.

And after the captivity of Babel, Zacharia the teacher delivered it to Esaia the prophet, the son of Amos.

And Esaia delivered it to Jeremia the prophet.

And Jeremia the prophet delivered it to Chizkiel.

And Chizkiel the prophet delivered it to Hosea the prophet, the son of Bazi.

And Hosea delivered it to Joiel the prophet.

And Joiel delivered it to Amos the prophet.

And Amos delivered it to Obadia.

And Obadia delivered it to Jonan the prophet, the son of Mathi, the son of Armelah, who was the brother of Elias the prophet.

And Jonan delivered it to Micha the Morasthite, who delivered it to Nachum the Alcusite.

And Nachum delivered it to Chabakuk the prophet.

And Chabakuk delivered it to Sophonia the prophet.

And Sophonia delivered it to Chaggaeus the prophet.

And Chaggaeus delivered it to Zecharia the prophet, the son of Bershia.

And Zecharia, when in captivity, delivered it to Malachia.

And Malachia delivered it to Ezra the teacher.111 And Ezra delivered it to Shamai the chief priest, and Jadua to Samean, (and) Samean delivered it to Antigonus.

And Antigonus delivered it to Joseph the son of Johezer, (and) Joseph the son of Gjuchanan.

And Joseph delivered it to Jehosua, the son of Barachia.

And Jehosua delivered it to Nathan the Arbelite.

And Nathan delivered it to Shimeon, the elder son of Shebach. This is he who carried the Messias in his arms.

Simeon delivered it to Jehuda.

Jehuda delivered it to Zecharia the priest.

And Zecharia the priest, the father of John the Baptist, delivered it to Joseph, a teacher of his own tribe.

And Joseph delivered it to Hanan and Caiaphas. Moreover, from them were taken away the priestly, and kingly, and prophetic offices.

These were teachers at the advent of Messias; and they were both priests of the children of Israel. Therefore the whole number of venerable and honourable priests put in trust of this most excellent law was fifty-six, Hanan (i.e., Annas) and Caiaphas being excepted.

And those are they who delivered it in the last days to the state of the children of Israel; nor did there arise any priests after them.

This is the account of what took place with regard to the most excellent law.

Armius, author of the book of Times, has said: In the nineteenth year of the reign of King Ptolemy, He ordered the elders of the children of Israel to be assembled, in order that they might put into his hands a copy of the law, and that they might each be at hand to explain its meaning.

The elders accordingly came, bringing with them the most excellent law. Then be commanded that every one of them should interpret the book of the law to him.

But he dissented from the interpretation which the elders had given. And he ordered the elders to be thrust into prison and chains. And seizing the book of the law, he threw it into a deep ditch, and cast fire and hot ashes upon it for 196 seven days. Then afterwards he ordered them to throw the filth of the city into that ditch in which was the book of the law. And the ditch was filled to the very top.

The law remained seventy years under the filth in that ditch, yet did not perish, nor was there even a single leaf of it spoilt.

In the twenty-first year of the reign of King Apianutus they took the book of the law out of the ditch, and not one leaf thereof was spoilt.

And after the ascension of Christ into heaven, came King Titus, son of Aspasianus king of Rome, to Jerusalem, and besieged and took it. And he destroyed the edifice of the second house, which the children of Israel had built. Titus the king destroyed the house of the sanctuary, and slew all the Jews who were in it, and built Tsion (sic) in their blood. And after that deportation the Jews were scattered abroad in slavery. Nor did they assemble any more in the city of Jerusalem, nor is there hope anywhere of their returning.

After Jerusalem was laid waste, therefore, Shemaia and Antalia (Abtalion) delivered the law, - kings of Baalbach,112 a city which Soliman, son of King David, had built of old, and which was restored anew in the days of King Menasse, who sawed Esaia the prophet asunder.

King Adrian, of the children of Edom, besieged Baalbach, and took it, and slew all the Jews who were in it, (and) as many as were of the family of David he reduced to slavery. And the Jews were dispersed over the whole earth, as God Most High had foretold: “And I will scatter you among the Gentiles, and disperse you among the nations.”

And these are the things which have reached us as to the history of that most excellent book. The Preface is ended.







FOOTNOTES



94 Mai, Script. vet. collectio nova, i. p. iii. pp. 29-56.

95 This book is not now extant, the first ten alone having reached our time.

96 [The minchah, that is.]

97 The verses are numbered according to the Greek translation, which incorporates the apocryphal “song of the three holy children.”

98 “By the most holy Hippolytus, (bishop) of Rome; The Exact Account of the Times,” etc. From Gallandi. This fragment seems to have belonged to the beginning or introduction to the commentary of Hippolytus on Daniel.

99 In Anastasius Sinaita, quaest. xlviii. p. 327.

100 From the Catena Patrum in Psalmos et Cantica, vol. iii. ed. Corderianae, pp. 951, ad v. 87.

101 This apocryphal story of Susannah is found in the Greek texts of the LXX. and Theodotion, in the old Latin and Vulgate, and in the Syriac and Arabic versions. But there is no evidence that it ever formed part of the Hebrew, or of the original Syriac text. It is generally placed at the beginning of the book, as in the Greek mss. and the old Latin, but is also sometimes set at the end, as in the Vulgate, ed. Compl.

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