Source: https://trinityinyou.com/lecture-13-on-the-words-crucified-and-buried/
Timestamp: 2019-04-20 14:16:44+00:00

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2. And wonder not that the whole world was ransomed; for it was no mere man, but the only-begotten Son of God, who died on its behalf. Moreover one man’s sin, even Adam’s, had power to bring death to the world; but if by the trespass of the one death reigned over the world, how shall not life much rather reign by the righteousness of the One  ? And if because of the tree of food they were then cast out of paradise, shall not believers now more easily enter into paradise because of the Tree of Jesus? If the first man formed out of the earth brought in universal death, shall not He who formed him out of the earth bring in eternal life, being Himself the Life? If Phinees, when he waxed zealous and slew the evil-doer, staved the wrath of God, shall not Jesus, who slew not another, but gave up Himself for a ransom  , put away the wrath which is against mankind?
6. And wouldest thou be persuaded that He came to His passion willingly? others, who foreknow it not, die unwillingly; but He spoke before of His passion: Behold, the Son of man is betrayed to be crucified  . But knowest thou wherefore this Friend of man shunned not death? It was lest the whole world should perish in its sins. Behold, we go up to Jerusalem, and the Son of man shall be betrayed, and shall be crucified  ; and again, He stedfastly set His face to go to Jerusalem  . And wouldest thou know certainly, that the Cross is a glory to Jesus? Hear His own words, not mine. Judas had become ungrateful to the Master of the house, and was about to betray Him. Having but just now gone forth from the table, and drunk His cup of blessing, in return for that drought of salvation he sought to shed righteous blood. He who did eat of His bread, was lifting up his heel against Him  ; his hands were but lately receiving the blessed gifts  , and presently for the wages of betrayal he was plotting His death. And being reproved, and having heard that word, Thou hast said  , he again went out: then said Jesus, The hour is come, that the Son of man should be glorified  . Seest thou how He knew the Cross to be His proper glory? What then, is Esaias not ashamed of being sawn asunder  , and shall Christ be ashamed of dying for the world? Now is the Son of man glorified  . Not that He was without glory before: for He was glorified with the glory which was before the foundation of the world  . He was ever glorified as God; but now He was to be glorified in wearing the Crown of His patience. He gave not up His life by compulsion, nor was He put to death by murderous violence, but of His own accord. Hear what He says: I have power to lay down My life, and I have power to take it again  : I yield it of My own choice to My enemies; for unless I chose, this could not be. He came therefore of His own set purpose to His passion, rejoicing in His noble deed, smiling at the crown, cheered by the salvation of mankind; not ashamed of the Cross, for it was to save the world. For it was no common man who suffered, but God in man’s nature, striving for the prize of His patience.
7. But the Jews contradict this  , ever ready, as they are, to cavil, and backward to believe; so that for this cause the Prophet just now read says, Lord, who hath believed our report  ? Persians believe  , and Hebrews believe not; they shall see, to whom He was not spoken of, and they that have not heard shall understand  , while they who study these things shall set at nought what they study. They speak against us, and say, “Does the Lord then suffer? What? Had men’s hands power over His sovereignty?” Read the Lamentations; for in those Lamentations, Jeremias, lamenting you, wrote what is worthy of lamentations. He saw your destruction, he beheld your downfall, he bewailed Jerusalem which then was; for that which now is  shall not be bewailed; for that Jerusalem crucified the Christ, but that which now is worships Him. Lamenting then he says, The breath of our countenance, Christ the Lord was taken in our corruptions  . Am I then stating views of my own? Behold he testifies of the Lord Christ seized by men. And what is to follow from this? Tell me, O Prophet. He says, Of whom we said, Under His shadow we shall live among the nations  . For he signifies that the grace of life is no longer to dwell in Israel, but among the Gentiles.
8. But since there has been much gainsaying by them, come, let me, with the help of your prayers, (as the shortness of the time may allow,) set forth by the grace of the Lord some few testimonies concerning the Passion. For the things concerning Christ are all put into writing, and nothing is doubtful, for nothing is without a text. All are inscribed on the monuments of the Prophets; clearly written, not on tablets of stone, but by the Holy Ghost. Since then thou hast heard the Gospel speaking concerning Judas, oughtest thou not to receive the testimony to it? Thou hast heard that He was pierced in the side by a spear; oughtest thou not to see whether this also is written? Thou hast heard that He was crucified in a garden; oughtest thou not to see whether this also is written? Thou hast heard that He was sold for thirty pieces of silver; oughtest thou not to learn what prophet spake this? Thou hast heard that He was given vinegar to drink; learn where this also is written. Thou hast heard that His body was laid in a rock, and that a stone was set over it; oughtest thou not to receive this testimony also from the prophet? Thou hast heard that He was crucified with robbers; oughtest thou not to see whether this also is written? Thou hast heard that He was buried; oughtest thou not to see whether the circumstances of His burial are anywhere accurately written? Thou hast heard that He rose again; oughtest thou not to see whether we mock thee in teaching these things? For our speech and our preaching is not in persuasive words of man’s wisdom  . We stir now no sophistical contrivances; for these become exposed; we do not conquer words with words  , for these come to an end; but we preach Christ Crucified  , who has already been preached aforetime by the Prophets. But do thou, I pray, receive the testimonies, and seal them in thine heart. And, since they are many, and the rest of our time is narrowed into a short space, listen now to a few of the more important as time permits; and having received these beginnings, be diligent and seek out the remainder. Let not thine hand be only stretched out to receive, but let it be also ready to work  . God gives all things freely. For if any of you lack wisdom, let him ask of God who giveth  , and he shall receive. May He through your prayer grant utterance to us who speak, and faith to you who hear.
11. But now I have to seek the exact solution of this seeming discrepancy. For they who make light of the prophets, allege that the Prophet says on the one hand, And I cast them into the house of the Lord, into the foundry, but the Gospel on the other hand, And they gave them for the potter’s field  . Hear then how they are both true. For those conscientious Jews forsooth, the high-priests of that time, when they saw that Judas repented and said, I have sinned, in that I have betrayed innocent blood, reply, What is that to us, see thou to that  . Is it then nothing to you, the crucifiers? but shall he who received and restored the price of murder see to it, and shall ye the murderers not see to it? Then they say among themselves, It is not lawful to cast them into the treasury, because it is the price of blood  . Out of your own mouths is your condemnation; if the price is polluted, the deed is polluted also: but if thou art fulfilling righteousness in crucifying Christ, why receivest thou not the price of it? But the point of iniquity is this: how is there no disagreement, if the Gospel says, the potter’s field, and the Prophet, the foundry? Nay, but not only people who are goldsmiths, or brass-founders, have a foundry, but potters also have foundries for their clay. For they sift off the fine and rich and useful earth from the gravel, and separate from it the mass of the refuse matter, and temper the clay first with water, that they may work it with ease into the forms intended. Why then wonderest thou that the Gospel says plainly the potter’s field, whereas the Prophet spoke his prophecy like an enigma, since prophecy is in many places enigmatical?
12. They bound Jesus, and brought Him into the hall of the High-priest. And wouldest thou learn and know that this also is written? Esaias says, Woe unto their soul, for they have taken evil counsel against themselves, saying, Let us bind the Just, for He is troublesome to us  . And truly, Woe unto their soul! Let us see how Esaias was sawn asunder, yet after this the people was restored. Jeremias was cast into the mire of the cistern, yet was the wound of the Jews healed; for the sin was less, since it was against man. But when the Jews sinned, not against man, but against God in man’s nature, Woe unto their soul!–Let us bind the Just; could He not then set Himself free, some one will say; He, who freed Lazarus from the bonds of death on the fourth day, and loosed Peter from the iron bands of a prison? Angels stood ready at hand, saying, Let us burst their bands in sunder  ; but they hold back, because their Lord willed to undergo it. Again, He was led to the judgment-seat before the Elders; thou hast already the testimony to this, The Lord Himself will come into judgment with the ancients of His people, and with the princes thereof  .
13. But the High-priest having questioned Him, and heard the truth, is wroth; and the wicked officer of wicked men smites Him; and the countenance, which had shone as the sun, endured to be smitten by lawless hands. Others also come and spit on the face of Him, who by spittle had healed the man who was blind from his birth. Do ye thus requite the Lord? This people is foolish and unwise  . And the Prophet greatly wondering, says, Lord, who hath believed our report  ? for the thing is incredible, that God, the Son of God, and the Arm of the Lord  , should suffer such things. But that they who are being saved may not disbelieve, the Holy Ghost writes before, in the person of Christ, who says, (for He who then spake these things, was afterward Himself an actor in them,) I gave My back to the scourges; (for Pilate, when he had scourged Him, delivered Him to be crucified  ;) and My cheeks to smitings; and My face I turned not away from the shame of spittings; saying, as it were, “Though knowing before that they will smite Me, I did not even turn My cheek aside; for how should I have nerved My disciples against death for truth’s sake, had I Myself dreaded this?” I said. He that loveth his life shall lose it  : if I had loved My life, how was I to teach without practising what I taught? First then, being Himself God, He endured to suffer these things at the hands of men; that after this, we men, when we suffer such things at the hands of men for His sake, might not be ashamed. Thou seest that of these things also the prophets have clearly written beforehand. Many, however, of the Scripture testimonies I pass by for want of time, as I said before; for if one should exactly search out all, not one of the things concerning Christ would be left without witness.
14. Having been bound, He came from Caiaphas to Pilate,–is this too written? yes; And having bound Him, they led Him away as a present to the king of Jarim  . But here some sharp hearer will object, “Pilate was not a king,” (to leave for a while the main parts of the question,) “how then having bound Him, led they Him as a present to the king?” But read thou the Gospel; When Pilate heard that He was of Galilee, he sent Him to Herod  ; for Herod was then king, and was present at Jerusalem. And now observe the exactness of the Prophet; for he says, that He was sent as a present; for the same day Pilate and Herod were made friends together, for before they were at enmity  . For it became Him who was on the eve of making peace between earth and heaven, to make the very men who condemned Him the first to be at peace; for the Lord Himself was there present, who reconciles  the hearts of the princes of the earth. Mark the exactness of the Prophets, and their true testimony.
16. When He was judged, He held His peace; so that Pilate was moved for Him, and said, Hearest Thou not what these witness against Thee  ? Not that He knew Him who was judged, but he feared his own wife’s dream which had been reported to him. And Jesus held His peace. The Psalmist says, And I became as a man that heareth not; and in whose mouth are no reproofs  ; and again, But I was as a deaf man and heard not; and as a dumb man that openeth not his mouth  . Thou hast before heard concerning this  , if thou rememberest.
19. And since we have touched on things connected with Paradise, I am truly astonished at the truth of the types. In Paradise was the Fall, and in a Garden was our Salvation. From the Tree came sin, and until the Tree sin lasted. In the evening, when the Lord walked in the Garden, they hid themselves  ; and in the evening the robber is brought by the Lord into Paradise. But some one will say to me, “Thou art inventing subtleties; shew me from some prophet the Wood of the Cross; except thou give me a testimony from a prophet, I will not be persuaded. Hear then from Jeremias, and assure thyself; I was like a harmless lamb led to be slaughtered; did I not know it  ? (for in this manner read it as a question, as I have read it; for He who said, Ye know that after two days comes the passover, and the Son of Man is betrayed to be crucified  , did He not know?) I was like a harmless lamb led to be slaughtered; did I not know it? (but what sort of lamb? let John the Baptist interpret it, when he says, Behold the Lamb of God, that taketh away the sin of the world  .) They devised against Me a wicked device, saying  –(He who knows the devices, knew He not the result of them? And what said they?)–Come, and let us place a beam upon His bread  –(and if the Lord reckon thee worthy, thou shalt hereafter learn, that His body according to the Gospel bore the figure of bread;)–Come then, and let us place a beam upon His bread, and cut Him off out of the land of the living;–(life is not cut off, why labour ye for nought?)–And His name shall be remembered no more. Vain is your counsel; for before the sun His Name  abideth in the Church. And that it was Life, which hung on the Cross, Moses says, weeping, And thy life shall be hanging before thine eyes; and thou shalt be afraid day and night, and thou shalt not trust thy life  . And so too, what was just now read as the text, Lord, who hath believed our report?
20. This was the figure which Moses completed by fixing the serpent to a cross, that whoso had been bitten by the living serpent, and looked to the brasen serpent, might be saved by believing  . Does then the brazen serpent save when crucified, and shall not the Son of God incarnate save when crucified also? On each occasion life comes by means of wood. For in the time of Noe the preservation of life was by an ark of wood. In the time of Moses the sea, on beholding the emblematical rod, was abashed at him who smote it; is then Moses’ rod mighty, and is the Cross of the Saviour powerless? But I pass by the greater part of the types, to keep within measure. The wood in Moses’ case sweetened the water; and from the side of Jesus the water flowed upon the wood.
21. The beginning of signs under Moses was blood and water; and the last of all Jesus’ signs was the same. First, Moses changed the river into blood; and Jesus at the last gave forth from His side water with blood. This was perhaps on account of the two speeches, his who judged Him, and theirs who cried out against Him; or because of the believers and the unbelievers. For Pilate said, I am innocent and washed his hands in water; they who cried out against Him said, His blood be upon us  : there came therefore these two out of His side; the water, perhaps, for him who judged Him; but for them that shouted against Him the blood. And again it is to be understood in another way; the blood for the Jews, and the water for the Christians: for upon them as plotters came the condemnation from the blood; but to thee who now believest, the salvation which is by water. For nothing has been done without a meaning. Our fathers who have written comments have given another reason of this matter. For since in the Gospels the power of salutary Baptism is twofold, one which is granted by means of water to the illuminated, and a second to holy martyrs, in persecutions, through their own blood, there came out of that saving Side blood and water  , to confirm the grace of the confession made for Christ, whether in baptism, or on occasions of martyrdom. There is another reason also for mentioning the Side. The woman, who was formed from the side, led the way to sin; but Jesus who came to bestow the grace of pardon on men and women alike, was pierced in the side for women, that He might undo the sin.
22. And whoever will inquire, will find other reasons also; but what has been said is enough, because of the shortness of the time, and that the attention of my hearers may not become sated. And yet we never can be tired of hearing concerning the crowning of our Lord, and least of all in this most holy Golgotha. For others only hear, but we both see and handle. Let none be weary; take thine armour against the adversaries in the cause of the Cross itself; set up the faith of the Cross as a trophy against the gainsayers. For when thou art going to dispute with unbelievers concerning the Cross of Christ, first make with thy hand the sign of Christ’s Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom ye seek, Jesus the Crucified  . Mightest thou not say, O Angel, “I know whom ye seek, my Master?” But, “I,” he says with boldness, “I know the Crucified.” For the Cross is a Crown, not a dishonour.
24. Christ then was crucified for us, who was judged in the night, when it was cold, and therefore a fire of coals  was laid. He was crucified at the third hour; and from the sixth hour there was darkness until the ninth hour  ; but from the ninth hour there was light again. Are these things also written? Let us inquire. Now the Prophet Zacharias says, And it shall come to pass in that day, that there shall not be light, and there shall be cold and frost one day; (the cold on account of which Peter warmed himself;) And that day shall be known unto the Lord  ; (what, knew He not the other days? days are many, but this is the day of the Lord’s patience, which the Lord made  ;)–And that day shall be known unto the Lord, not day, and not night: what is this dark saying which the Prophet speaks? That day is neither day nor night? what then shall we name it? The Gospel interprets it, by relating the event. It was not day; for the sun shone not uniformly from his rising to his setting, but from the sixth hour till the ninth hour, there was darkness at mid-day. The darkness therefore was interposed; but God called the darkness night  . Wherefore it was neither day nor night: for neither was it all light, that it should be called day; nor was it all darkness, that it should be called night; but after the ninth hour the sun shone forth. This also the Prophet foretels; for after saying, Not day, nor night, he added, And at evening time it shall be light  . Seest thou the exactness of the prophets? Seest thou the truth of the things which were written aforetime?
25. But dost thou ask exactly at what hour the sun failed  ? was it the fifth hour, or the eighth, or the tenth? Tell, O Prophet, the exact time thereof to the Jews, who are unwilling to hear; when shall the sun go down? The Prophet Amos answers, And it shall come to pass in that day, saith the Lord God, that the sun shall go down at noon (for there was darkness from the sixth hour;) and the light shall grow dark over the earth in the day  .” What sort of season is this, O Prophet, and what sort of day? And I will turn your feasts into mourning; for this was done in the days of unleavened bread, and at the feast of the Passover: then afterwards he says, And I will make Him as the mourning of an Only Son, and those with Him as a day of anguish  ; for in the day of unleavened bread, and at the feast, their women were wailing and weeping, and the Apostles had hidden themselves and were in anguish. Wonderful then is this prophecy.
26. But, some one will say, “Give me yet another sign; what other exact sign is there of that which has come to pass? Jesus was crucified; and He wore but one coat, and one cloak: now His cloak the soldiers shared among themselves, having rent it into four; but His coat was not rent, for when rent it would have been no longer of any use; so about this lots are cast by the soldiers; thus the one they divide, but for the other they cast lots. Is then this also written? They know, the diligent chanters  of the Church, who imitate the Angel hosts, and continually sing praises to God: who are thought worthy to chant Psalms in this Golgotha, and to say, They parted My garments among them, and upon My vesture they did cast lots  . The “lots” were what the soldiers cast  .
29. But though He endured these things, having come for the salvation of all, yet the people returned Him an evil recompense. Jesus saith, I thirst  ,–He who had brought forth the waters for them out of the craggy rock; and He asked fruit of the Vine which He had planted. But what does the Vine? This Vine, which was by nature of the holy fathers, but of Sodom by purpose of heart;–(for their Vine is of Sodom, and their tendrils of Gomorrah  ;)–this Vine, when the Lord was athirst, having filled a sponge and put it on a reed, offers Him vinegar. They gave Me also gall for My meat, and in My thirst, they gave Me vinegar to drink  . Thou seest the clearness of the Prophets’ description. But what sort of gall put they into My mouth? They gave Him, it says, wine mingled with myrrh  . Now myrrh is in taste like gall, and very bitter. Are these things what ye recompense unto the Lord? Are these thy offerings, O Vine, unto thy Master? Rightly did the Prophet Esaias aforetime bewail you, saying, My well-beloved had a vineyard in a hill in a fruitful place; and (not to recite the whole) I waited, he says, that it should bring forth grapes; I thirsted that it should give wine; but it brought forth thorns  ; for thou seest the crown, wherewith I am adorned. What then shall I now decree? I will command the clouds that they rain no rain upon it  . For the clouds which are the Prophets were removed from them, and are for the future in the Church; as Paul says, Let the Prophets speak two or three, and let the others judge  ; and again, God gave in the Church, some, Apostles, and some, Prophets  . Agabus, who bound his own feet and hands, was a prophet.
33. These things the Saviour endured, and made peace through the Blood of His Cross, for things in heaven, and things in earth  . For we were enemies of God through sin, and God had appointed the sinner to die. There must needs therefore have happened one of two things; either that God, in His truth, should destroy all men, or that in His loving-kindness He should cancel the sentence. But behold the wisdom of God; He preserved both the truth of His sentence, and the exercise of His loving-kindness. Christ took our sins in His body on the tree, that we by His death might die to sin, and live unto righteousness  . Of no small account was He who died for us; He was not a literal sheep; He was not a mere man; He was more than an Angel; He was God made man. The transgression of sinners was not so great as the righteousness of Him who died for them; the sin which we committed was not so great as the righteousness which He wrought who laid down His life for us,–who laid it down when He pleased, and took it again when He pleased. And wouldest thou know that He laid not down His life by violence, nor yielded up the ghost against His will? He cried to the Father, saying, Father, into Thy hands I commend My spirit  ; I commend it, that I may take it again. And having said these things, He gave up the ghost  ; but not for any long time, for He quickly rose again from the dead.
35. But we seek to know clearly where He has been buried. Is His tomb made with hands? Is it, like the tombs of kings, raised above the ground? Is the Sepulchre made of stones joined together? And what is laid upon it? Tell us, O Prophets, the exact truth concerning His tomb also, where He is laid, and where we shall seek Him? And they say, Look into the solid rock which ye have hewn  . Look in and behold. Thou hast in the Gospels In a sepulchre hewn in stone, which was hewn out of a rock  . And what happens next? What kind of door has the sepulchre? Again another Prophet says, They cut off My life in a dungeon  , and cast a stone upon Me. I, who am the Chief corner-stone, the elect, the precious  , lie for a little time within a stone–I who am a stone of stumbling to the Jews, and of salvation to them who believe. The Tree of life  , therefore was planted in the earth, that the earth which had been cursed might enjoy the blessing, and that the dead might be released.
39. From among the stars there will cry out upon thee, the darkened Sun; among the things upon earth, the Wine mingled with myrrh; among reeds, the Reed; among herbs, the Hyssop; among the things of the sea, the Sponge; among trees, the Wood of the Cross;–the soldiers, too, as I have said, who nailed Him, and cast lots for His vesture; the soldier who pierced His side with the spear; the women who then were present; the veil of the temple then rent asunder; the hall of Pilate, now laid waste by the power of Him who was then crucified; this holy Golgotha, which stands high above us, and shews itself to this day, and displays even yet how because of Christ the rocks were then riven  ; the sepulchre nigh at hand where He was laid; and the stone which was laid on the door, which lies to this day by the tomb; the Angels who were then present; the women who worshipped Him after His resurrection; Peter and John, who ran to the sepulchre; and Thomas, who thrust his hand into His side, and his fingers into the prints of the nails. For it was for our sakes that he so carefully handled Him; and what thou, who wert not there present, wouldest have sought, he being present, by God’s Providence, did seek.
 Cf. Athanas. (de Incarn. § 18, 49).
 1 Cor. i. 18, 23.
 Cf. Cat. i. 3; xvii. 35, 36.
 1 Pet. ii. 22, quoted from Isa. liii. 9.
 Luke xxiii. 41. Cf. Cat. xiii. 30, 31. The Benedictine Editor remarks, “We know not whence Cyril took the notion that the two robbers were present at the trial of Jesus.” He may have inferred from the words en to auto krimati that the sentence of crucifixion was pronounced on them at the same time as on Jesus.
 dokesis. Cf. Ignat. Smyrn. § 2: “He suffered truly, as also He raised Himself truly: not as certain unbelievers say, that He suffered in semblance (to dokein auton peponthenai).” See § 37, below.
 Cf. iv. 10; x. 19.
 1 Pet. ii. 22, 23.
 “tas eulogias. The word has this meaning in Chrysostom and Cyril of Alexandria also; afterwards it came to signify consecrated bread, distinct from that of the Eucharist. Vid. Bingham, Antiq. xv. 4, § 3.” (R.W.C.) The custom of sending the bread of the Eucharist was forbidden in the latter part of the 4th century by the Synod of Laodicea, Canon 14: “At Easter the Host shall no more be sent into foreign dioceses as eulogiae.” Bp. Hefele (Councils II. p. 308) says–“It was a custom in the ancient Church, not indeed to consecrate, but to bless those of the several breads of the same form laid on the altar which were not needed for the Communion, and to employ them partly for the maintenance of the Clergy, and partly for distributing them to those of the faithful who did not communicate at the Mass.” See Eusebius (Hist. Eccles. V. 24), with the note thereon in this Series.
 See Cat. ii. 14, note 4.
 There is so close a resemblance between the remainder of this Lecture and the explanation of the same Article of the Creed by Rufinus, that “I have no doubt,” says the Benedictine Editor, “that Rufinus drew from Cyril’s fountains.” Cf. Rufin. de Symbolo, § 19, sqq.
 Rom. xv. 21, quoted from Isaiah, u s.
 Lam. iv. 20: The breath of our nostrils, the anointed of the Lord, was taken in their pits.
 1 Cor. ii. 4. The simple style of the New Testament is defended by Origen, c. Celsum, iii. 68, and in many other passages.
 Cyril alludes to the same proverb in the Homily on the Paralytic, c. 14: “Word resists word, but a deed is irresistible.” The Jerusalem Editor refers to Gregory Nazianzen (Tom. II. p. 596): Dogo palaiei pas logos.
 Ecclus. iv. 31: Let not thine hand be stretched out to receive, and shut when thou shouldest repay. The passage is quoted in the Didaché, c. iv., Barnab. Epist. c. xix., and Constit. Apost. VII. 11.
 Ps. lxxvii. 19. The Benedictine Editor, with no authority but the Latin version by Grodecq, inserts a quotation of Job ix. 8: Who walketh on the sea, as on a pavement. Cf. xi. 23.
 Cf. Phil. Jud. de Plantatione Noë, II § 33: “And his name was called Judah, which being interpreted is “confession to the Lord.” In Gen. xlix. 8 the name is differently interpreted: “Judah, thou art he whom thy brethren shall praise.” The root has both senses “to confess,” and “to praise,” which are closely allied since to “confess” is to “give God the glory” (Josh. vii. 19).
 Ps. lix. 6. The exposition was probably given in a sermon preached to the whole congregation, not in these Lectures.
 Isa. iii. 9: (R.V.) they have rewarded evil unto themselves. Say ye of the righteous, that it shall be well with him/ In the Septuagint, from which Cyril quotes, there is an evident interpolation of Wisdom ii. 12: Let us lie in wait for the righteous; because he is not for our turn (duschrestos, as in Cyril).
 Isa. l. 6.; Matt. xxvii. 26.
 Hosea x. 6: (R.V.) It also shall be carried unto Assyria for a present to king Jareb. This passage is applied in the same manner to Luke xxiii. 7 by Justin M. (Tryph. § 103), Tertullian (c. Marcion. iv. 42), and Rufinus (de Symbolo, § 21), who adds,–“And rightly does the Prophet add the name Jarim,’ which means a wild vine,’ for Herod was…a wild vine, i.e. of an alien stock.” For the various interpretations of the name see the Commentaries on Hosea v. 13, and x. 6; Schrader, Cuneijorm Inscriptions, II. § 439, Driver, Introduction to O. T. Literature, p. 283.
 Job xii. 24: (R.V.) He taketh away the heart of the chiefs of the people of the earth. The rendering “who reconciles” (ho diallasson, Sept.) is forbidden by the context.
 “Perhaps in some Homily” (Ben. Ed.).
 Jer. xi. 19: I was like a tame (R.V. gentle) lamb that is led to the slaughter; and I knew not that they had devised devices against me. Cyril’s interrogative rendering is not admissible.
 Ibid. R.V. Let us destroy the tree with the fruit thereof. The word rendered fruit is literally bread. The phrase is evidently proverbial. The Hebrew word which means “destroy” is misinterpreted by embalomen in the Greek. Hence arose the fanciful application of the passage to the cross laid on the body of Christ to be borne by Him. Justin M. (Tryph. lxxii.) charges the Jews with having recently cut out the passage because of the supposed reference to Christ. Tertullian (adv. Judæos, c. 10) writes: “Of course on His body that wood’ was put; for so Christ has revealed, calling His body bread.'” He gives the same interpretation elsewhere (adv. Marcion. III. 19; IV. 40). Cf. Cyprian (Testimonia ad Quirinum, Lib. II. 15); Athanas. (de Incarn. § 33).
 Num. xxi. 9; John iii. 14. The Jerusalem Editor asks, “How did Moses complete the figure by fixing the serpent to a cross? First he set up the wood and fixed it in the earth as a post: then by putting the brazen serpent athwart (plagios, he formed a figure of the Cross.” Cf. Barnab. Epist. c. xii.; Justin M. (Apol. i. c. 60); Iren. (Hæres. IV. c. 2); Tertull. adv. Judæos, c. 10).
 Zech. xiv. 7. Cf. Euseb. (Dem. Evang. x. 7): “It was not day, because of the noon-tide darkness: and again it was not night, because of the day which followed upon it, which he represented by a sign in saying, at evening time there shall be light.
 exelipen. See Cat. x. 19, note 2. Acta Pilati. c. xi.
 Amos viii. 9. Cf. Euseb. (Dem. Ev. x. 6).
 Synod of Laodicea, Can. xvi. 15: “Besides the appointed singers, who mount the ambo and sing from the book, others shall not sing in the Church.” Hefele thinks that this was not intended to forbid the laity to take any part in the Church music, but only to forbid those who were not cantors to take the lead. See Bingham, Antiquities, III. c. 7; XIV. c. 1.
 Ps. xxii. 18, quoted in John xix. 24.
 kleros de en ho lachmos. Bishop Hall, Contemplations, Book IV. 32, speaks of the soldiers’ “barbarous sortitions.” The technical term is “sortilege.” Cf. Evang. Pet. § 4; Justin M. Dial. 97.
 Bozrah means a “sheepfold,” and is the name of a city in Idumea. Cyril’s interpretation rests on a false derivation.
 Isa. lxv. 2. “It is a commonplace in patristic literature that the Crucifixion was prefigured by Isa. lxv. 2.” (Dr. C. Taylor, Hermas and the Four Gospels, p. 49.) Cf. Barnab. Epist. c. xii.; Didache xvi.; Justin M. (Apolog. I. c. 35; Tryph. cc. 97, 114); Tertull. (contra Jud. xii); Irenæ. IV. xxxiii. 12.
 Ps. lxxiv. 12. The passage does not refer to Palestine especially: “in the midst of the earth” is equivalent to “in the sight of all nations.” Cf. Orac. Sibyll. viii. 302: “He shall spread out His hands, and span the whole world,” quoted by Dr. Taylor, “The Teaching,” p. 103.
 tharsei. An addition to the text of Luke xxiii. 43 in Codex Bezae.
 1 Cor. xv. 3, 4.
 Matt. xxvii. 60; Mark xv. 46; Luke xxiii. 50.
 Lam. iii. 53: en lakko, “in a pit,” or “well.” Cf. Jer. xxxvii. 16.
 Cf. Cat. iv. 14, note 3; Euseb. (Dem. Ev. ix. 14).
 See Cat. vi. 11, note 2.
 kata phantasian. Cf. Ignat. Trall. 9, 10; Cat. iv. 9; xiii. 4.

References: § 18
 § 2
 § 37
 § 3
 V. 
 § 19
 § 33
 § 103
 § 21
 v. 
 § 439
 § 33
 § 4