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Archelaus
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Introductory Notice to Archelaus.
[1721] This would appear to be the meaning of these words, “transferens semper usque ad tempus in similes illius,” if we suppose the speaker still to be keeping Rom. v. 12-14 in view. Routh suggests transiens.
[1722] Referring perhaps to Ps. cv. 15.
[1723] Reading interitui tradens for the interit ut tradens of the codex.
[1724] Reading pacti for the acti of the codex.
[1725] Mors.
[1728] Recte videre. But perhaps we should read “recte vivere,” to lead a righteous life.
[1729] The phrase is imaginariam legem.On this expression there is a note in Migne, which is worth quoting, to this effect: Archelaus calls the Old Testament an emblematic or imaginary law, because it was the type or image of a future new law. So, too, Petrus de Vineis, more than once in his Epistles, calls a messenger or legate a homo imaginarius, as Du Cange observes in his Glossary, because he represents the person by whom he is sent, and, as it were, reflects his image. This word is also used in a similar manner by the old interpreter of Evagrius the monk, in the Disputation between Theophilus, bishop of Alexandria, and Simon the Jew, ch. 13, where the Sabbath is called the requies imaginaria of that seventh day on which God rested. Hence Archelaus, in his answer to the presbyter Diodorus, ch xli. beneath, devotes himself to proving that the Old Testament is not to he rejected, because, like a mirror, it gives us a true image of the new law.
[1731] Reading “invisibilia autem et intrinsecus.” The Codex Casinensis has “invisibili autem et trinsecus.”
[1732] Absurdam, standing probably for ἄτοπον, which may also be = flagitious.
[1733] The codex reads, “ultionem fecerat retorquebat.” We adopt either “ultionem quam fecerat retorquebat,” or “ultionem fecit retorqueri.”
[1738] This is one of those passages in which we detect the tendency of many of the early fathers to adopt the peculiar opinions of the Jewish rabbis on difficult points of Scripture. See also the Disputation between Theophilus of Alexandria and the Jew Simon, ch. 13. In accordance with the opinion propounded here by Archelaus, we find, for instance, in the Scemoth Rabba, p. 157, col. 1, that the making of the golden calf is ascribed to the Egyptian proselytes. See the note in Migne. [The passage is a note of antiquity and in so far of authenticity.]
[1739] The text is in quo nec scelerum pœnas aliquando rependeret.
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