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Homily II.

[1] [With but two exceptions, these names, or their equivalents, occur in Recognitions, iii. 68, where importance is attached to the number twelve. Comp. also Recognitions, ii. 1. A comparison of these lists favors the theory of a common documentary basis.—R.]

[2] Literally, “to be boiled out of me.”

[3] Eccles. iii. 1.

[4] “Were deceived” is not in the text, but the sense demands some such expression should be supplied.

[5] φιλόλογοι, οὐ φιλόσοφοι, “lovers of words, not lovers of wisdom.”

[6] Lit. Hades.

[7] Literally, “twofoldly and oppositely.” [On the doctrine of pairs compare chap. 33, iii. 23, Recognitions, iii. 61.—R.]

[8] Noah.

[9] For “first” Wieseler conjectures “different,”—two different persons.

[10] In this sentence the text is probably corrupted. The general meaning seems to be, that he does not enter fully at present into the subject of Elias, or John the Baptist, and the Christ, the greatest among the sons of men, coming after, but that he will return to the subject on a fitting occasion.

[11] [Chaps. 19–21 are peculiar to the Homilies, though in Recognitions, vii. 32, Justa is named as having purchased and educated Niceta and Aquila.—R.]

[12] For διαφόροις Duncker proposes ἀδιαφόροις, “meats without distinction.”

[13] That is, having caused to be a Gentile, by abstaining from forbidden foods.

[14] There are several various readings in this sentence, and none of them can be strictly construed; but the general sense is obvious.

[15] [For the parallel account of Simon, given also by Aquila, see Recognitions, ii. 7–15.—R.]

[16] The Vatican ms. adds, “which is in Egypt (or, on the Nile), in Greek culture.”

[17] [Comp. Recognitions, i. 72—R.]

[18] A day-baptist is taken to mean “one who baptizes every day.”

[19] [Called “Luna” in the Recognitions.—R.]

[20] [Peculiar, in this detailed form, to the Homilies.—R.]

[21] [Compare the varied account in Recognitions, ii. 8.—R.]

[22] We have here an allusion to the tradition that it was only an image of Helen that was taken to Troy, and not the real Helen herself.

[23] [With the account of Simon’s doings in chaps. 26–32 compare Recognitions, ii. 9, 10, 13–15; iii. 47.—R.]

[24] Which was used by the ancients as cupping-glasses are now used.

[25] The Vatican ms. and Epitome read, “that a shrine and statues should be erected in honour of us.”

[26] The Latin translates: “as having preferred the oath to the evil action.”

[27] [Chaps. 32, 34, find a parallel in Recognitions, iii. 59, 60, at the close of the discussion with Simon.—R.]

[28] [Comp. Recognitions, i. 21.—R.]

[29] [From chap. 27 to iii. 28 the matter is peculiar to the Homilies. The views stated are obviously coloured by the Gnostic Ebionism of the author.—R.]

[30] The Vatican ms. reads: “against the only God.”

[31] [This view of the Scriptures, as held by Peter, is one of the marked characteristics of the Homilies.—R.]

[32] The text has ὑπό, “by,” which has been altered into ὑπέρ. Davis would read σου, “by you.”

[33] Cotelerius doubts whether this expression means a soul ruling over his body, or a soul disposed to favor monarchical rule. The former explanation seems more probable.

[34] Wieseler considers this corrupt, and amends: “if He desires more.”

[35] The Latin has here, “imperceptus et perceptus;” but Wieseler points out that χωρούμενος has reference to God’s dwelling in the souls of the good, and thus He is contained by them.

[36] This is quoted three times in the Homilies as a saying of our Lord, viz., here and in Homily III. chap. 50, and Homily XVIII. chap. 20. It is probably taken from one of the apocryphal Gospels. In Homily XVIII. chap. 20 the meaning is shown to be, that as it is the part of a money-changer to distinguish spurious coins from genuine, so it is part of a Christian to distinguish false statements from true.

[37] A corruption of the texts, Matt. xxii. 29; Mark xii. 24.

[38] Gen. vii. 1.

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