[δι ο and ὑφ ο, i.e.,“through whom” for “by whom,” the latter phrase referring to the personal agent.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-12 · Original source
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Homilies on the Gospel of Matthew — Historical footnotes
Homily 59
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Sir George Prevost, M. B. Riddle.
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And if He saith “by whom,”marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, “by whom,” for “of whom;”as when it saith, “I have gotten a man by God,”putting not the second cause, but the first; and again, “Is not the interpretation of them by God,”and, “God is faithful, by whom ye are called unto the fellowship of His Son.”
Isaiah xiii. 21, 22. [The word δρκοντε, here rendered “serpents,” is not found in the LXX.; nor does the prophecy refer to Judæa, but to Babylon.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-32 · Original source
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7. Wherefore I entreat, let us kill the serpent, let us shut up the wild beasts, let us stifle them, let us slay them, and these wicked thoughts let us give over to the sword of the Spirit, lest the prophet threaten us also with such things as he threatened Judea, that “The wild asses shall dance there, and porcupines, and serpents.”
Gen. iv. 1, LXX. [δι το θεο.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-13 · Original source
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And if He saith “by whom,”marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, “by whom,” for “of whom;”as when it saith, “I have gotten a man by God,”putting not the second cause, but the first; and again, “Is not the interpretation of them by God,”and, “God is faithful, by whom ye are called unto the fellowship of His Son.”
A.V., “Children of Israel,” al. “Sons of God,” and hence “Angels.”
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-20 · Original source
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Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, “That she ought to have power on her head because of the angels.” And Moses, “He set the bounds of the nations according to the number of the angelsof God.”
[“Verily I say unto you,” omitted.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-23 · Original source
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Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. “For how think ye?” saith He; “If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it,he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father,that one of these little ones should perish.”
[R.V., margin, Greek: “a thing willed before your Father.”]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-24 · Original source
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Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. “For how think ye?” saith He; “If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it,he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father,that one of these little ones should perish.”
παιδαγωγν, a man-servant who took care of boys.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-34 · Original source
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Hence great is our folly; hence the free are less esteemed than the slaves. For slaves we reprove, if not for their sake, yet for our own; but the free enjoy not the benefit even of this care, but are more vile in our estimation than these slaves. And why do I say, than our slaves? For our children are less esteemed than cattle; and we take care of horses and asses rather than of children. And should one have a mule, great is his anxiety to find the best groom, and not one either harsh, or dishonest, or drunken, or ignorant of his art; but if we have set a tutorover a child’s soul, we take at once, and at random, whoever comes in our way. And yet than this art there is not another greater. For what is equal to training the soul, and forming the mind of one that is young? For he that hath this art, ought to be more exactly observant than any painter and any sculptor.
[ἀνδριαντοποιο, “maker of statuary.”]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 59, editorial note cite_note-35 · Original source
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Hence great is our folly; hence the free are less esteemed than the slaves. For slaves we reprove, if not for their sake, yet for our own; but the free enjoy not the benefit even of this care, but are more vile in our estimation than these slaves. And why do I say, than our slaves? For our children are less esteemed than cattle; and we take care of horses and asses rather than of children. And should one have a mule, great is his anxiety to find the best groom, and not one either harsh, or dishonest, or drunken, or ignorant of his art; but if we have set a tutorover a child’s soul, we take at once, and at random, whoever comes in our way. And yet than this art there is not another greater. For what is equal to training the soul, and forming the mind of one that is young? For he that hath this art, ought to be more exactly observant than any painter and any sculptor.