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36 Matt. x. 8. "Raise the dead," is added in our copies. [There is some authority for omitting this clause in the New Testament, but recent critical editors retain it.-R.]
37 katgo\rqwma; nearly answering, perhaps, both here and in other places to meritum.
39 Matt. x. 9, 10. [R. V., "Get you no gold nor silver, nor brass in your purses (Greek ,girdles); no wallet for your journey, neither two coats, nor shoes, nor staff."]
40 Luke xxii. 35. [The passage is paraphrased by Chrysostom.-R.]
41 Matt. x. 19. [R. V., "Be not anxious," etc.]
44 Matt. x. 10. [R. V., "For the laborer is worthy of his food."]
46 Matt x.11. [R. V., "Search out who, "etc.]
55 See' Bingham 13, 10, 8, quoting St, Chrys. Hom. in eos qui primum Pascha jejunant, P. vi. 383. Sav. "There is nothing like peace and harmony. Therefore our Father (the Bishop) mounts not up to this throne, until he have invoked peace upon you all: nor when he stands up, doth he begin his instruction to you, until he have given peace to all ; and the priests, when about to consecrate, first make this prayer for you, and so begin the blessing: and the deacon also, when be bids you pray, joins this with the rest as matter of your prayer, that you should ask for the angel of peace, and that all the things set before you should be for your peace: also in dismissing you from this assembly, this is what he implores for you, saying, `Depart in peace. 0' And in a word, we may not say or do any thing without this peace." See also Bingham, 14, 4. 6; 4. 14: 15, 3, 1, 2; and the authors quoted by him, especially St. Chrysostom in various places from which it is evident that the table here means the holy table. and that his argument is, "We should receive our brethren's salutations as home and elsewhere with a brotherly mind that we may be fit to impart to him the kiss of peace in the holy mysteries: the one is a type of, and a preparation for, the other as was the salutation here enjoined to the apostles. Especially ought we to be ready and attentive at the many salutations which the ministers offer to us in the earlier part of the service, that we may lose none of the benefit of that mysterious salutation which we know will come in the end and most awful part of it."
58 i. e., to refuse the kiss of peace, which was always a part of the altar service.
60 i. e. , than the common tables in your own houses.
61 See James v. 14, 15 Tertull. ad Scapul. c. 4. "Severus sought ont one Proculus, a Christian who had cured him at a certam time with oil, and kept him in his court until he died." St. Jerome, vit. St. Hilarion, c. 32. "Very many, wounded by serpents, having had recourse to Hilarion, indeed all the husbandmen aud shepherds, upon touching their wounds with consecrated oil, recovered lasting health." Other cases occur in church history, and illustrate the importance which the early writers attribute to the sacred oil in the church ritual, and the account of the miracle of St. Narcissus in Euseb. E. H. vi. 9. This statement of St. Chrysostom should be borne in mind, as qualifying what he so often seems to affirm or imply, that miraculous gifts had been withdrawn.
65 See St. Chrys. on Coloss. Hom. III. (as quoted by Mr. Field). "When the bishop enters the church, immediately he says, `Peace be to all 0'; when he exhorts, `Peace to all; 0' when he consecrates. `Peace to all, 0' when he enjoins the salutation, `Peace to all 0' when the sacrifice is ended, `Peace to all: 0' and at intervals again, `Grace to you and Peace. 0'"
67 2 Cor. xii. 15. [R. V., "Am I loved the less?" The reading accepted by Chrysostom agrees better with this interpretation.