43 At this point, according to some (compare Special Prolegomena), one oration ends and another begins.
44 Here the author seems to speak doubly of the Word and the word.
45 Matt. xi. 28.
46 Matt. xi. 13. R. V.: "For I came not to call the righteous, but sinners." The text here has the reading eismetanoian, omitted by Tischendorf and the revisers with )
B, etc., but supported by CEGKL, sab. cop., etc. It is worth noting that it is not in the Sinaitic, and if this text reading is correct it would nearly overthrow the possibility that this ms., was one of those prepared under the direction of Eusebius.
47 Matt. xi. 12.
48 Ezek. xviii. 23. R. V.: "Have I any pleasure in the death of the wicked, saith the Lord God: and not rather that he should return from his way and live?"
49 1 Tim. vi. 16.
50 [This whole passage (which is defended by Valesius) appears, if rigidly interpreted, to lie under suspicion of a tinge of Arianism.-Bag.] It savors directly of Philo. His doctrine was of an ineffable God, above and separate from matter, and defiled by any contact with it. To bring him into connection with created things he introduced intermediate beings, or "powers," the universal power including all the rest being the Logos. Compare brief account in Zeller's Outlines of Greek Philosophy, p. 320-325; Siegfried, Philo von Alexandria (Jena, 1875), especially p. 199 sq., 219 sq., and p. 362-364, where he treats very inadequately of Eusebius' dependence on Philo; also works of Philo and Eusebius' Praep. and Demonst. Ev. There is a chance of viewing the Word thus as created, but if this is guarded against (as it is by him in the use of "begotten"), there is nothing intrinsically heterodox in making the Word the Creator of the world and only Revealer of the Father. The direct Philonian influence is seen in the phraseology of the following sentences.
51 [Of this somewhat obscure passage, a translator can do no more than give as nearly as possible a literal version. The intelligent reader will not fail to perceive that the author, here and in the following chapter, has trodden on very dangerous ground.-Bag.] Compare above notes on the relations of Eusebius and Philo.
52 [Referring, apparently, to John xvii. 3, "And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent:" a passage which has been called a stronghold of the impugners of the Deity of Christ; but which, simply considered with its context, cannot fairly be understood to indicate any inferiority of the Son to the Father; but rather appears to speak of the mission of the former as the manifestation of the grace of him who is called "the only true God" in contradistinction to the polytheism of the heathen world. In other words, the knowledge of "the only true God," in connection with that of "Jesus Christ whom he has sent," constitutes "eternal life"; the one being ineffectual, and indeed impossible, without the other.-Bag.] Compare 1 John v. 20-21: "That we know him that is true and we are in him that is true, even in his Son Jesus Christ. This is the true God and eternal life," which seems to show that John had no idea of any subordination in essence in this matter.
53 [But see, for a refutation of this statement, Rom. xi. 36, and Heb. ii. 10.-Bag.] Yet the second of these references clearly refers to the Son. Eusebius, speaking of God the Father, has in mind the truth that all things were made by the Son, "and without him was not anything made that hath been made." John i. 3.
54 The author is now speaking especially of the spoken or "expressed" word.
55 Compare 1 Cor. i. 24.
56 This conception that the Divine Word stands in something the same relation with the Father that the human word (internal and external) does to the human spirit has, at least, an interesting suggestion towards the unraveling of this curious mystery, which, for lack of a better word, it is the fashion just now to call a human personality, and which certainly is made in the image and likeness of God. Unless there lurks in the idea some subtle heresy, one may venture to accept as an interesting analogy this relation of invisible self, self expressed to self (internal word), self revealed (external word), and an expression carried to the point of embodiment (incarnation).
57 "Logos" again,-here the internal word.
58 John i. 1-3.
59 One on the scent for heresy might prick up his ears, and sound the alarm of "Gnosticism."
60 A curious work just issued (anonymous), under the authority of the Bureau of Education, very complacently evolves the truth of existence out of the author's pure, untrammeled consciousness,-for he has never read any works either on science or on theology,-and arrives at the condescending conclusion that there is a God; or rather, in the words of Eusebius, the author comes to "deem that world ...to be itself God."
61 [Referring (says Valesius) to St. John, whose words Eusebius had lately cited, "In the beginning was the Word," &c., and now explains paraphrastically. The reader will decide for himself on the merits of the paraphrase.-Bag.]
62 [In reference, singularly enough, to the illustration of the lyre in the preceding chapter.-Bag.]
63 It is idle to treat as philosophically or theologically unworthy of consideration a system of thought so definitely unified, and with such Scriptural basis as the above. It may not be profound or original, but is definite and clear.
64 "Of Demeter, of Cora, of Dionysius."
65 "Athene ...Hermes."
66 The word used here, akrateia, is the opposite of the famous philosophical word for self-control-egkrateia.
67 "Eros, Priapus, Aphrodite."
68 It is probably that "Melkathros" and "Usous" referred to in the Praep. Evang. 1. 10 (ed. Gaisford, Oxon. 1843, 1. p. 77 and 84). The same passage may be found with English translation in Cory's Ancient Fragments, Lond. 1832, p. 6-7, 13.
69 Dusaris was, it is said, equivalent to Bacchus.
70 All the above names, excepting those specially noted, may be found in Smith, Dict. of Greek and Roman Biog. and Mythol.
71 Corresponding nearly to our August. Key. Calendarium, in Smith, Dict. Gr. and R. Ant. p. 223.
72 [Leus is said to have offered his three daughters, Phasithea, Theope, and Eubule; the oracle at Delphi having declared that the relief of the city from famine could only be effected by the shedding of the blood of his daughters by one of the citizens.-Bag.]
73 [Alluding to the sacrifice of his daughter Chthonia by Erechtheus, son of Pandion; the Athenians having been promised victory, by the oracle, over the Eleusinians and their Thracian allies, on the condition of the death of a daughter of Erechtheus.-Bag.]
74 Diodorus Siculus, whose work is mentioned elsewhere (Praep. Evang. 1. 6, ed. Gaisford, p. 40) as a "historical library."
75 Dionysius of Halicarnassus.