33 [The substance of chaps. 59, 60, occurs in Homily 11. 33, 34, just before the postponement of the discussion with Simon.-R.]
34 [On the doctrine of pairs compare Homily II. 15, etc., 33; 111. 23.-R.]
36 [This incident is narrated only in the Recognitions.-R.]
37 [With the remainder of the book compare Homily III. 58-73. The resemblance is general rather than particular.-R.]
38 Matt. xviii. 7, Luke xvii. 1.
39 [In the Homilies full details are given respecting the choice of Zacchaeus (who is identified with the publican in Luke xix.), his unwillingness to serve; precepts are also added concerning Church officers.-R.]
40 This may be translated, "that he may partake of holy things." Cotelerius supposes the words "holy things" to mean the body and blood of Christ.
41 [Compare with this chapter the lists in book ii I and in Homily II. 1. The special significance attached to the number twelve is peculiar to this passage.-R.]
42 [In Homily III. 58 Simon is represented as doing great miracles at Tyre. Peter follows him there, but finds that he has gone. The long discussions with him are assigned to Laodicea. See Homilies, xvi., etc.-R.]
43 Cotelerius remarks that these ten books previously sent to James (if they ever existed) ought to be distinguished from the ten books of the Recognitions, which were addressed to the same James, but written those now those mentioned.
44 [This chapter furnishes some positive evidence that the recog- nitions are based upon an earlier work. The topics here named do not correspond with those of the Homilies, except in the most general way. Hence this passage does not favour the theory that the author of the Recognitions had the Homilies before him when he wrote. Even in xvi.-xix. of the later work, which Uhlhorn regarded as the nucleus of the entire literature the resemblances are slight. As already intimated (see Introductory Notice, p. 71), Uhlhorn has abandoned this theory.
On the other hand the chapter bears marks of being the conclusion to a complete document. It can therefore be urged in support of the new view of Lehenann (Die Clementinischen Schriften, Gotha, 1869), that the Recognitions are made up of two parts (books i.-iii., iv.-x.) by two different authors, both parts being based on earlier documents. This chapter is regarded by Hilgenfeld as containing a general outline of the Kerygma Petri, a Jewish-Christian document of Roman origin. In i. 27-72 he finds a remnant of this document incorporated in the Recognitions.-R.]
1 [In books iv.-vi. the scene is laid at Tripolis. The same city is the locality to which Homilies viii.-xi. are assigned. The intervening portion (Homilies IV.-VII.) gives the details of the journey here alluded to, telling of various discourses at Tyre. Some of the matter of these discourses occurs in the Recognitions, but under different circumstances The heathen disputants are not the same.
The parallelisms of the portions assigned to Tripolis are as follows: book iv. has its counterpart. In Homily viii. and in much of Homily IX book v. has a parallel in Homily X. and it, parts of XI.: book vi in its general outline resembles Homily XI.
The discourses of the Apostle as given in the Recognitions are more orderly and logical than those in the Homilies, The views presented differ somewhat, in accordance with the general character of the two works. Much of the matter in the Recognitions occurs In a different order in the Homilies but the internal evidence seems to point to the priority of the former. Both might be different manipulations of a common documentary source, but that theory is not necessarily applicable to these portions of the literature.-R.]
2 ["Maroones," Homily VIII. I.-R.]
4 [With chaps. 4-11 compare Homily VIII. 4-11. The correspondence is quite close.-R.]
6 Luke xiii. 29; Matt. viii. 11.
9 Matt. xi. 25, [Luke x. 21; comp. Homily XVIII. 15-17.-R.]
11 Aedes, in the singular, probably a temple.
12 [In Homilies VIII. 8, 24, IX. 24, the healing takes place after the dtscourses.-R.]