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Theophilus
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Introductory Note to Theophilus of Antioch
[595] Προφορικός, the term used of the Logos as manifested; the Word as uttered by the Father, in distinction from the Word immanent in Him. [Theophilus is the first author who distinguishes between the Logos ἐνδιάθετος (cap. x, supra) and the Logos προφορικός; the Word internal, and the Word emitted. Kaye’s Justin, p. 171.]
[597] That is, being produced by generation, not by creation.
Chapter XXIII.—The Truth of the Account in Genesis.
[598] The Benedictine editor remarks: “Women bring forth with labour and pain as the punishment awarded to sin: they forget the pain, that the propagation of the race may not be hindered.”
Chapter XXIV.—The Beauty of Paradise.
[600] In the Greek the word is, “work” or “labour,” as we also speak of working land.
Chapter XXV.—God Was Justified in Forbidding Man to Eat of the Tree of Knowledge.
[601] [“Pulchra, si quis ea recte utatur,” is the rendering of the Paris translators. A noble motto for a college.]
[602] [No need of a long argument here, to show, as some editors have done, that our author calls Adam an infant, only with reference to time, not physical development. He was but a few days old.]
Chapter XXVII.—The Nature of Man.
[603] [A noble sentence: ἐλεύθερον γὰρ καὶ αὐτεξούσιον ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον.]
[604] Apparently meaning, that God turns death, which man brought on himself by disobedience, into a blessing.
Chapter XXVIII.—Why Eve Was Formed of Adam’s Rib.
[605] Gen. ii. 24. [Kaye justly praises our author’s high estimate of Christian marriage. See his Justin M., p. 128.]
[606] Referring to the bacchanalian orgies in which “Eva” was shouted, and which the Fathers professed to believe was an unintentional invocation of Eve, the authoress of all sin.
[608] [He speaks of the æconomy of the narative: τὴν οἰκονομίαν τῆς ἐξηγήσεως. Kaye’s Justin, p. 175.]
[609] Fell remarks, “Blood shed at once coagulates, and does not easily enter the earth.” [On the field of Antietam, after the battle, I observed the blood flaked upon the soil, not absorbed by it.]
Chapter XXX.—Cain’s Family and Their Inventions.
[610] Il., xx. 216. But Homer refers only to Troy.
[611] [Of the founder of Christian chronology this must be noted.]
Chapter XXXI.—The History After the Flood.
[612] But the Benedictine editor understands the words to mean, that the succeeding kings were in like manner called Pharaoh.
[613] Theophilus spells some of the names differently from what they are given in our text. For Tidal he has Thargal; for Bera, Ballas; for Birsha, Barsas; for Shinab, Senaar; for Shemeber, Hymoor. Kephalac is taken to be a corruption for Balak, which in the previous sentence is inserted by many editors, though it is not in the best mss.
[614] [St. Paul seems to teach us that the whole story of Melchisedek is a “similitude,” and that the one Great High Priest of our profession appeared to Abraham in that character, as to Joshua in another, the “Captain of our salvation” (Heb. vii. 1-3; Josh. v. 13-15). We need a carefully digested work on the apparitions of the Word before His incarnation, or the theophanies of the Old Testament.]
[615] [Certainly a striking etymon, “Salem of the priest.” But we can only accept it as a beautiful play upon words.]
Chapter XXXII.—How the Human Race Was Dispersed.
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