{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140124.htm","path":"chr/ecf/114/1140124.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140124.htm","text":"\u201cBy faith, Isaac blessed Jacob and Esau concerning things to come. By faith, Jacob when he was a dying blessed both the sons of Joseph, and worshiped 3281 leaning on the top of his staff. By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones.\u201d\n[1.] \u201c Many prophets and righteous men\u201d (it is said) \u201chave desired to see those things which ye see, and have not seen them; and to hear those things which ye hear and have not heard them.\u201d ( Matt. xiii. 17 .) Did then those righteous men know all the things to come? Yea, most certainly. For if because of the weakness of those who were not able to receive Him, the Son was not revealed,\u2014He was with good reason revealed to those conspicuous in virtue. This Paul also says, that they knew \u201cthe things to come,\u201d that is the resurrection of Christ.\nOr he does not mean this: but that \u201cBy faith, concerning things to come\u201d [means] not [concerning] the world to come, but \u201cconcerning things to come\u201d in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?\np. 482\nBut on the other hand he obtained the blessing, and yet did not receive it. 3282 Thou seest that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy 3283 the blessing, but the blessings went to his posterity, while he himself obtained the \u201cthings to come.\u201d For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, \u201cFew and evil have my days been\u201d ( Gen. xlvii. 9 ); while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?\nSeest thou that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not however all. For behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So that although he enjoy wealth, [yet is it] not without grief. Why? you ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.\n\u201cBy Faith,\u201d he says, \u201cIsaac blessed Jacob and Esau concerning things to come\u201d (and yet Esau was the elder; but he puts Jacob first for his excellence). Seest thou how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.\n[2.] \u201cBy Faith, Jacob when he was a dying, blessed both the sons of Joseph.\u201d Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. \u201cAnd worshiped leaning,\u201d 3284 he says, \u201cupon the top of his staff.\u201d Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act. For inasmuch as another King was about to arise from Ephraim, therefore it is said, \u201cAnd he bowed himself upon the top of his staff.\u201d That is, even though he was now an old man, \u201che bowed himself\u201d to Joseph, showing the obeisance of the whole people which was to be [directed] to him. And this indeed had already taken place, when his brethren \u201cbowed down\u201d to him: but it was afterwards to come to pass through the ten tribes. Seest thou how he foretold the things which were to be afterwards? Seest thou how great faith they had? How they believed \u201cconcerning the things to come\u201d?\nFor some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold, 3285 both of there being a recompense, and of awaiting it, not under the same conditions, 3286 and of wrestling before the prizes.) And the things also which concern 3287 Joseph are of Faith only. Joseph heard that [God] had made a promise to Abraham, that He had engaged His word \u201cto thee and to thy seed will I give this land;\u201d and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to \u201cspeak of the Exodus, and to give commandment concerning his bones.\u201d He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have \u201cgiven commandment concerning his bones,\u201d unless he had been fully assured [of this]), they might look for their return [to Canaan].\nWherefore, when some men say, \u2018See! Even righteous men had care about their sepulchers,\u2019 let us reply to them, that it was for his reason: for he knew that \u201cthe earth is the Lord\u2019s and all that therein is.\u201d 3288 ( Ps. xxiv. 1 .) He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father thither, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.\nBut what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known. 3289 Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, \u201cthe earth is the Lord\u2019s p. 483 and all that therein is.\u201d ( Ps. xxiv. 1 .) Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.\n[3.] ( Heb. 11.23 ) \u201cBy faith, Moses when he was born, was hid three months of his parents.\u201d Dost thou see that in this case they hoped for things on the earth after their death? 3290 And many things were fulfilled after their death. This is for some who say, \u2018After death those things were done for them, which they did not obtain while alive; nor did they believe [would be] after their death.\u2019\nMoreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things.\nHe has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son [had]. Therefore also he goes on to increase the strangeness of what he says by enumerating even women that were harlots, and widows. For \u201cby Faith\u201d (he says) \u201cthe harlot Rahab perished not with them that believed not, when she had received the spies with peace.\u201d And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.\nBut at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? \u201cThey saw\u201d (he says) \u201cthat he was a proper child.\u201d The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose [work] was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.\nAnd yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For \u201cthe receiving with joyfulness the spoiling of their goods\u201d ( Heb. 10.34 ), and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued, 3291 as, for instance, that of Abraham, although the circumstances seemed to contend against it.\n\u201cAnd\u201d (he says) \u201cthey were not afraid of the king\u2019s commandment,\u201d although that was in operation, 3292 but this [their hope respecting their child] was simply a kind of bare expectation. And this indeed was [the act] of his parents; but Moses himself what did he contribute?\n[4.] Next again an example appropriate to them, or rather greater than that. For, saith he, ( Heb. 11.24-26 ) \u201cby faith Moses when he was come to years, refused to be called the son of Pharaoh\u2019s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; 3293 for he had respect unto the recompense of the reward.\u201d As though he had said to them, \u2018No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king\u2019s son, has he despised this, as Moses did.\u2019 And that he did not simply leave [these things], he expressed by saying, \u201che refused,\u201d that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.\nAnd see how admirably Paul has put it. He did not say, \u2018Esteeming heaven, and the things in heaven,\u2019 \u2018greater riches than the treasures of Egypt,\u2019 but what? \u201cThe reproach of Christ.\u201d For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward.\n\u201cChoosing rather\u201d (he says) \u201cto suffer affliction with the people of God.\u201d For ye indeed suffer on your own account, but he \u201cchose\u201d [to suffer] for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things.\n\u201cThan\u201d (he says) \u201cto enjoy the pleasures of sin for a season.\u201d He called unwillingness \u201cto p. 484 suffer affliction with the\u201d rest \u201csin\u201d: this, he says, [Moses] accounted to be \u201csin.\u201d If then he accounted it \u201csin\u201d not to be ready to \u201csuffer affliction with\u201d the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.\nBut this he did, seeing some great things before him. \u201cEsteeming the reproach of Christ greater riches than the treasures of Egypt.\u201d What is, \u201cthe reproach of Christ\u201d? It is being reproached in such ways as ye are, the reproach which Christ endured; Or that he endured for Christ\u2019s sake: for \u201cthat rock was Christ\u201d 3294 ( 1 Cor. x. 4 ); the being reproached as you are.\nBut what is \u201cthe reproach of Christ\u201d? That [because] we repudiate the [ways] of our fathers we are reproached; that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, \u201cWilt thou kill me as thou killedst the Egyptian yesterday?\u201d ( Ex. ii. 14 .) This is \u201cthe reproach of Christ,\u201d to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, \u201cIf Thou be the Son of God\u201d ( Matt. xxvii. 40 ), from those for whom He was crucified, from those who were of the same race. This is \u201cthe reproach of Christ\u201d when a man is reproached by those of his own family, or by those whom he is benefiting. For [Moses] also suffered these things from the man who had been benefited [by him].\nIn these words he encouraged them, by showing that even Christ suffered these things, and Moses also, two illustrious persons. So that this is rather \u201cthe reproach of Christ\u201d than of Moses inasmuch as He suffered these things from \u201cHis own.\u201d ( John i. 11 .) But neither did the one send forth lightnings, nor the Other feel any [anger], 3295 but He was reviled and endured all things, whilst they \u201cwagged their heads.\u201d ( Matt. xxvii. 39 .) Since therefore it was probable that they [the readers] also would hear such things, and would long for the Recompense, he says that even Christ and Moses had suffered the like. So then ease 3296 is [the portion] of sin; but to be reproached, of Christ. For what then dost thou wish? \u201cThe reproach of Christ,\u201d or ease?\n[5.] ( Heb. 11.27 ) \u201cBy faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible.\u201d What dost thou say? That he did not fear? And yet the Scripture says, that when he heard, he \u201cwas afraid\u201d 3297 ( Ex. ii. 14 ), and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, \u201cnot fearing the wrath of the king,\u201d with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, \u2018He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.\u2019\nSo that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, \u2018Let us see whether God will save me.\u2019 And this the devil said to Christ, \u201cCast Thyself down.\u201d ( Matt. iv. 6 .) Seest thou that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, \u201che endured as seeing Him who is Invisible.\u201d\n[6.] If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.\nFor all things appear to us difficult, because we do not have the remembrance of God as we ought; because we do not carry Him about alway in our thoughts. For surely He might justly say to us, \u201cThou hast forgotten Me, I also will forget thee.\u201d And so the evil becomes twofold, both that we forget Him and He us. For these two things are involved in each other, yet are two. For great is the effect of God\u2019s remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we p. 485 accomplish them, and bring them to their end. 3298 Therefore the prophet says, \u201cI will remember Thee from the land of Jordan, and from the little hill of Hermon.\u201d ( Ps. xlii. 6 .) The people which were in Babylon say this: being there, I will remember Thee.\n[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children (cf. Ps. cxxxvii. 1 ); who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to 3299 the captives.\nDost thou see how great virtue is? When they were in actual captivity he waited on them as masters. He therefore was the captive, rather than they. It would not have been so marvelous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvelous thing is, that after he had bound them, and taken them captive, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to \u201coffer an oblation.\u201d 3300 ( Dan. ii. 46 .)\nDo you see that the really splendid things are those which relate to God, whereas human things are a shadow? He knew not, it seems, that he was leading away masters for himself, and that he cast into the furnace those whom he was about to worship. But to them, these things were as a dream.\nLet us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be grievous, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing: Nay even these very things will themselves work together for us the other way. These men were captives, and the king worshiped them: Paul was a tent-maker, and they sacrificed to him as a God.\n[8.] Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, \u201cWhat are ye doing? we also are men of like passions with you\u201d ( Acts xiv. 15 ); whereas Daniel did nothing of this kind.\nFor that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, \u201cAnd as to me, O King, this secret hath not been revealed to me through any wisdom that is in me.\u201d ( Dan. ii. 30 .) And again; he was in the den for God\u2019s sake, and when the prophet brought him food, he saith, \u201cFor God hath remembered me.\u201d ( Bel 38 .) Thus humble and contrite was he.\nHe was in the den for God\u2019s sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though daring [to commit] innumerable pollutions, and being of all men most polluted, if we be not heard at our first prayer, draw back. Truly, great is the distance between them and us, as great as between heaven and earth, or if there be any greater.\nWhat sayest thou? After so many achievements, after the miracle which had been wrought in the den, dost thou account thyself so humble? Yea, he says; for what things soever we have done, \u201cwe are unprofitable servants.\u201d ( Luke xvii. 10 .) Thus by anticipation did he fulfill the evangelical precept, and accounted himself nothing. For \u201cGod hath remembered me,\u201d he said. His prayer again, of how great lowliness of mind it is full. And again the three children said thus, \u201cWe have sinned, we have committed iniquity.\u201d ( Song of the Three Children, ver. 6 .) And everywhere they show their humility.\nAnd yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only 3301 because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. \u201cWho putteth on the earth,\u201d saith he, \u201cas a garment.\u201d (See Jer. 43:12, Ps. 104:2 .) And again, \u201cI have given it to Nebuchadnezzar My servant\u201d ( Jer. xxvii. 6 ), and again from what he [the King] says in his letter). 3302 And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission 3303 and the miracle. But yet again for his wisdom he was also held in admiration, p. 486 for it is said, \u201cArt thou wiser than Daniel?\u201d ( Ezek. xxviii. 3 .) And after all these things he was thus humble, dying ten thousand times for the Lord\u2019s sake.\nWhy then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?\n[9.] This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, \u201cThy gifts be to thyself.\u201d ( Dan. v. 17 .)\nFor besides this also again is another question, how while in words he rejected it, in deed he received the honor, and wore the chain 3304 [of gold]. ( Dan. v. 29 .)\nMoreover while Herod on hearing the cry \u201cIt is the voice of a god and not of a man,\u201d inasmuch as \u201che gave not God the glory, burst in sunder, and all his bowels gushed out\u201d ( Acts 12:22, 23, Acts 1:18 ), this man received to himself even the honor belonging to God, not words only.\nHowever it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honor to God. Therefore he said in anticipation, \u201cAnd as to me, not through any wisdom that is in me.\u201d ( Dan. ii. 30 .) And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and \u201cthey called\u201d the one \u201cJupiter and\u201d the other \u201cMercurius.\u201d ( Acts xiv. 12 .)\nThe chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear that he rejected it? For in the other case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. Why he did not divert him [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God\u2019s account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate 3305 the honor [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.\nAnd here, after having done him reverence, he does these things: for he did not reverence him as a God, but as a wise man.\nBut it is not clear that he made the offering: and even if he did make it, yet not that it was with Daniel\u2019s acceptance.\nAnd what [of this], that he called him \u201cBelteshazzar, the name of\u201d his own \u201cgod\u201d? 3306 Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, 3307 manifold and of various colors, and who adores the dragon. 3308\nMoreover the Babylonians were much more foolish than those at Lystra. Wherefore it was not possible at once to lead them on to this. And many [more] things one might say: but thus far these suffice.\nIf therefore we wish to obtain all good things, let us seek the things of God. For as they who seek the things of this world fail both of them and of the others, so they who prefer the things of God, obtain both. Let us then not seek these but those, that we may attain also to the good things promised in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.\nor, \u201c bowed himself, made obeisance. \u201d\n482:3282\nThat is, Jacob obtained the blessing from Isaac, but did not himself receive the good things bestowed by the blessing. Therefore the good things to come were not those of this world. This is a reply to the second, the alternative, interpretation suggested.\n482:3283\n\u1f00 \u03c0\u03ce\u03bd\u03b1\u03bd\u03c4\u03bf . This is the reading of the best mss. and the oldest translation. There seems no reason to adopt the later reading \u1f00 \u03c0\u03ce\u03bd\u03b1\u03c4\u03bf , \u201c he did not enjoy. \u201d\n482:3284\n\u03c0\u03c1\u03bf\u03c3\u03b5\u03ba\u03cd\u03bd\u03b7\u03c3\u03b5\u03bd , as Gen. xlvii. 31 . The same word also is used in the LXX. in Gen. 37:7, 9, 10 , of Joseph\u2019s dreams, where our version has \u201c made obeisance \u201d and \u201c bow down ourselves. \u201d\n482:3285 482:3286\n\u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03bc\u1f74 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03b1\u1f50\u03c4\u1f74\u03bd \u1f00\u03bd\u03b1\u03bc\u03ad\u03bd\u03b5\u03b9\u03bd\n482:3287 482:3288 482:3289 483:3290\ni.e. they hoped that through their child, when they were dead, the promised blessings upon earth (or in the land of Canaan) would be given. In the next sentence St. Chrys. seems to return to the conduct of Joseph, in order to add an observation, which he had omitted before.\n483:3291 483:3292 483:3293\n\u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u03bf\u03c5 . This is the approved reading of the sacred text and of St. Chrys. The common editions have \u1f10 \u03bd \u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u1ff3 , \u201c in Egypt, \u201d in each of the three places where the words recur.\n484:3294\nThe later mss. and common editions add some explanatory words, thus: \u201c he suffered for Christ\u2019s sake when he was reviled in the matter of the rock, from which he brought out water: and \u2018 that rock \u2019 (he says) \u2018 was Christ \u2019\u201d ; they omit the clause next following.\n484:3295 484:3296 484:3297\nSee Exod. 2:14, 15 . St. Chrys. is speaking of Moses\u2019 flight after killing the Egyptian.\n485:3298\nProbably this is to be understood according to that said Hom. xii. 5 [ supra , pp. 425, 426] of the co-operation of Grace and the human will.\n485:3299\n\u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03b5\u1fd6 , Dan. ii. 46\n485:3300\n\u03bc\u03b1\u03bd\u03b1\u1f70 , Dan. ii. 46 , according to the translation of Theodotion and the Vatican ms. The Alex. has \u03bc\u03b1\u03bd\u03bd\u1f70 , as has one ms. of St. Chrys.\n485:3301\nThe apodosis seems to be, \u201c But yet again for his wisdom, \u201d &c., which comes after some parentheses.\n485:3302\nSee Dan. iv. 1 , &c.\n485:3303 486:3304 486:3305 486:3306\nSee Dan. iv. 8\n486:3307\nDan. iii. 1 , &c.\n486:3308","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Epistle to the Hebrews.: Homily XXVI","type":"page"}