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Lactantius
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Introductory Notice To Lactantius.
[508] Fathers in ancient times had the greatest power over their children, so that they had the right of life and death, as masters had over their slaves.
[509] Pater familias—a title given to the master of a household, whether he had sons or not; the slaves of a house were called familia
[510] It has been judged better to keep the words “slave” and “lord” throughout the passage, for the sake of uniformity of expression, though in some places “servant” and “master” might seem more appropriate.
[511] Among the Romans slaves had no prænomen or distinguishing name; when a slave was set at liberty, he was allowed to assume the name of his master as a prænomen. Thus, in Persius (Sat., v.), “Dama,” the liberated slave, becomes “Marcus Dama.”
[512] Thus the slave in Terence wished to know how many masters he had.
Chapter IV.—Of Wisdom Likewise, and Religion, and of the Right of Father and Lord.
[513] Fear, in the language of the prophets often implies reverence of the divine majesty. Lactantius seems to refer to Mal. i. 6: “A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear?”
[514] Literally, runaways. The reference is, as before, to runaway slaves.
[516] [See Pusey’s Daniel; also Minor Prophets.]
[517] See 2 Kings xxv.; Jer. xxxix. and lii.
[518] The same is asserted by Justin Martyr [vol. i. p. 277], Eusebius, Augustine, and other writers. See Augustine, De Civitate Dei, book xviii. 37. Pythagoras, one of the most ancient of the Greek philosophers, was contemporary with the latest prophets.
[519] Literally, “sends.” The passage appears to be corrupt: ὑποπίπτει has been suggested instead of ὑποπέμπει, “falls under perception,” “is an object of perception.”
[520] Prov. viii. 22-31. Lactantius quotes from the Septuagint.
[521] According to the Hebrew, “possessed me in the beginning,” and so the authorized version.
[522] Fines inhabitabiles. Other editions read terras inhabitabiles, “uninhabitable lands.”
Chap. VII.—Of the Name of Son, and Whence He is Called Jesus and Christ.
[523] Literally, “whose first nativity not only preceded the world.” He speaks of the eternal generation of the Son, as distinguished from His incarnation, which he afterwards speaks of as His second nativity. [See vol. vi. p. 7.]
[524] Or, perceiving.
[525] Jesus, that is, [Joshua = ] Saviour.
[526] Suetonius speaks of Christ as Chrestus. The Christians also were called Chrestians, as Tertullian shows in his Apology. The word χρηστός has the signification of kind, gentle, good. [Vol. i. p. 163.]
[527] Each has reference to Christ, as He is King and Priest. Of the anointing of kings, see 1 Sam., and of priests, Lev. viii. [Of prophets, 1 Kings xix. 16.] The priesthood of Christ is most fully set forth in the Epistle to the Hebrews.
[528] Thus Horatius, Carm., i. 35, “Purpurei metuunt tyranni;” and Gray, Ode to Adversity, “Purple tyrants vainly groan.”
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