34 Job i. 1, LXX. "That man was true, blameless, righteous, devout, refraining from every evil deed."
36 There is Ms. authority for reading "of an evil one."
40 [This addition to Rom. viii. 1 ( "who walk," etc.), now rejected by all critical editors, is not found in any patristic authority older than Chrysostom. The argument abuove shows how it was added from an assumed application to sanctification.-R.]
43 Matt. v.22. [Chrysostom reads ei\kh=| in this verse, and interprets accordingly see also Homily XVII. 2. The term is wanting in the two oldest Mss. of the Greek Testament, and in the Vulgate. Comp. R. V. in loco.-R.]
45 St. Iren. v. 2. "Vain also are those who say that the Lord came to what was another's, as though coveting it, in order to present that man who had been made by another, to that God, who had neither made nor ordered him, yea, rather, who had deserted him from men's first original formation. His coming, therefore, is not just, coming as He did by their account to what was none of His." [Ibid. pp. 527, 528.] In Lib. iii. 11, he specifies Marcion as teaching this doctrine.
47 Tertull. adv. Macdon. ii. 18 ; Exod. xxi. 24. "Which of the good rules of the law should I rather defend, than those which heresy hath craved for her own purposes? As the rule of retaliation, requiring eye for eye, tooth for tooth, and bruise for bruise. There is no tinge here of any permission for repaying an injury in kind, but the whole drift of it is to restrain violence. That is, because that most stubborn and faithless people would count it hard or even inconceivable to await God's redress, which the prophet was afterwards to proclaim, in the words, `Vengeance is mine, I will repay, saith the Lord 0'; the commission of wrong during the interval was to be in a manner smothered by the fear of immedtate retribution." [ Ante-Nicene Fathers, vol.III. p. 311.] St. Augustin (contr. Adim. c. 8), says the same in reply to the Manich'ans.3.
48 ["And to thieves" should be inserted here. The omission was probably accidental.-R.]
50 Because they denied the authority of the Old Testament, but received the New, including St. Paul's Epistles.
53 See Bp. Butler's Sermon on Resentment.
56 Ps. iv. 5, LXX., comp. Eph. iv. 26."Stand in awe, and sin not," in our version. Another part of the same Hebrew verb is, however, rendered "rage" in our translation: 2 Kings xix. 27, 28; Is. xxxvii. 28, 29. [The R. V. has the marginal rendering, "Be ye angry," in Ps. iv. 5. In Eph. iv. 26, the LXX. is accurately cited.-R.]
57 [The original repeats the emphatic and contemptuous su/.R.]
58 [ei0j th\n he/ennan tou= puroj. Comp. R. V. in loco.-R.]
59 [One Ms. adds here kai\ a0nairein ("and murdering"). The words are bracketed in Field's Greek text while the Latin version has ipsa homicidia.-R.]
61 o9 ma/lista du/natai da/knein.
63 Matt. xxiv. 12. [ "Shall be multiplied" is a more exact rendering of the verb in the first clause. Comp. R. V.-R.]
64 a!elqe, St. Chrys. u#page, rec. text. [There is no Mss. authority for the former reading in the New Testament passage, but the authorities for the text of the Homilies are divided between a!pelqe and a0pelqw/n.-R.]
66 sunelo/nta to\ porkei/mena. Mr. Field translates this, "quickly doing the work in hand:" alleging that the word sunairei=n cannot well stand for "removing." But its strict meaning seems to be "to pack up," or "put into a small compass." So Odyss. xx. 95. xlai=nan me\n sunelw\n kai\ kw/mea, poi=sin e!neuden. And this meaning suits well enough with the word prokei/mena, taken in its liturgical sense. [The technical sense of the verb is "to contract," and the context favors Field's view. The command was neither "after hastening through the service (Latin, nec propere confecto sacrificio) nor before beginning it."-R.]
67 [th\n a0ga/phn, properly rendered "love" in the next sentence..-R.]