35 Socr. H. E. iv. 23. Pambos was nineteen years in learning Ps. xxxix. 1. He excelled even St. Autony in exactness of speech. Pall. Hist. Laus. c. 10.
36 Or, the teacher, as he is called emphatically, Doctor Gentium, see 1 Tim. ii. 7.
37 Or, "claims", par0r9hsi/an. See , 1 Tim. iii. 13. Suicer misinterprets the word as used by St. Chrysostom in Gen. Hom. IX. sec. 4, of what man lost in the fall; it means there not power, but confidence before God.
38 See on Rom. xvi. 5, Hom. XXXI.
39 An old translation has "slight," as if it were <\i>\mikra|=<\|i>\.
40 He appears to have acted beyond his local charge, as in joining in the address of several Epistles (see 2 Cor. i. 1, Phil. i. 1, Col. i. 1), and in various missions, as Phil. ii. 19, 22.
41 2 Tim. ii. 26.
42 i. e., by his precept to Timothy, o$ (Paris reprint) seems a misprint for o#ti. Hoogeveen questions whether <\i>\o#ti<\|i>\ can be used as <\i>\w#ste<\|i>\. If that is not the sense here, the construction is imperfect.
43 2 Cor. iv. 17.
44 Gr. philosophy, which is almost always used by St. Chrysostom in this practical sense. "Divine wisdom" has been sometimes put for it.
46 1 Cor. xvi. 10.
47 Phil. ii. 22.
48 A course of discipline was usual with those who intended to live a truly Christian life. St. Chrysostom spent four years in retirement. St. Augustin also practised self-discipline before his baptism (Conf. ix. 14,Tr. p. 165), and afterwards x. 47, p.239 see the end of Hom. XXVI. on Rom. xvi. 2, 4. And of men's falling off soon after baptism, on Rom. vi. 3; Hom. X. p. 160, which passage favours the reading "days," adopted by Savile.
49 St. Paul does not say, "I fear;" but he does say that he used means like these.
50 1 Cor. ix. 27.
51 Gal vi. 14.
52 <\i>\suneilhxo/tej<\|i>\. "Have shared," makes no sense here. Valckenaer, Opusc . i. p.208, corrects the same word in Or. i. de Laud. St. Paul, fin. Read <\i>\suneiloxo/tej<\|i>\. Att. from <\i>\sulle/gw<\|i>\.
53 See on Rom vii. 6; Hom. XII. p. 191.
54 Or "which guided himself." A less easy construction, but better suited to the context. Compare Plato's famous illustration (probably known to St. Chrysostom), Ph'drus, 246, in which Reason is represented as a charioteer driving a chariot drawn by two horses, one of an aspiring, the other of a grovelling nature.
55 Ps. ciii. 15. 7
56 Ps. cxix. 71.
57 2 Cor. xii. 2,4, 7.
58 So he explains it also on the passage, on 2 Cor., Hom. XXVI. See also on Rom. viii. 6, Trans. p. 251, and Bp. Bull, Serm v.
59 2 Cor. xii. 8, 9.
60 Acts xvi. 24.
61 1 Cor. xii. 6.
62 Or, "he," referring to <\i>\oi9 pwri\<\|i>\; St. John, however, maybe included.
63 Acts iii. 12.
64 The heathen altars, <\i>\Bwmoi\<\|i>\, must not be confounded with the Christian <\i>\qusiasth/ria <\|i>\ raised over the relics of saints to God. St. Aug. ser. 273, c. 7, in Nat. Mart Fructuosi & c. de Sanctis , 1 (Ben. t.5). " When didst thou ever hear me, or any of my brethren and colleagues, say at the memorial of St. Theogenes, `I offer to thee, St. Theogeors ;0' or, `I offer to thee, Peter;0' or, `I offer to thee, Paul?0' and if it be said to you, `Do you worship (colis) Peter?0' Answer,
`I do not worship Peter, but I worship, God, whom Peter also worships.0' Then doth Peter love thee." This passage of St. Chrysostom is, however, remarkable, as pointing out a tendency which has since been carried to excess.
65 <\i>\e0pi/ th=| tw=n deinw=n eu0yuli/a|<\|i>\. One would have expected <\i>\e0n toi=j deinoi=j<\|i>\; but perhaps the true reading is <\i>\dei/nwn<\|i>\, making the sense "for the noble spirit of such and such persons."
66 See St. Greg. Mor. in B., Job l. i, c 8,9, 23, &c. He comments on three senses, the Historical, the Allegorical, and the Moral. In the allegorical, Job represents Christ, in the moral, His Church. In the words, whence comest thou, he understands that Satan is called to account for his own ways. In Hast thou considered, &C , he sees a type of the Incarnation.
67 Job i 9, 10.
68 Satan. Job ii. 3, LXX.
69 <\i>\erw/menou<\|i>\. The Benedictine translator is mistaken in rendering this "to love one who loves him," see on Rom. ix. 6, Hom. XVI. Tr. p. 284. "For even being loved by Christ was not the only thing he cared for, but loving Him exceedingly. And this last he cared most for."
70 Job ii 5,6.
71 <\i>\tw=n e!cwqen<\|i>\, as being Pagan.
72 See St. Chrysostom on 1 Tim. iv. 8, where "bodily exercise"means training for these games, or similar exercise for health. On the "garment." see Hom. III. c. (3), and on 1 Tim. ii., Hom. VIII., Mor. Fabr. Agon. ii. 2, Gr'v. t. 8, he is mistaken in taking it to be a mere subligaxulum.
73 Job 1. 21.
74 See the wrestling match at Patroclus' funeral, Il. xxiii. 726, &C., where Ulysses, after an even trial, gives Ajax this advantage, and overthrows him by superior skill ; and Ajax gives it in return, and gains an even fall by his greater weight and strength.
75 <\i>\e9te/ran<\|i>\ al. <\i>\e0te/roij<\|i>\"brings the rest much."
76 Matt. v.11, 12. The last clause of this passage seems quoted from the parallel passage, Luke vi. 23.
77 1 Thess. ii. 14.
78 The word <\i>\dia/gontaj<\|i>\, in the Greek, comes last, and so separated from the furnaces.
79 Heb, xi. 34, 35.
80 1 Cor. xv. 32.
81 1 Cor. xvi. 19.