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1 [On this book, Kaye's comments extend from p. 91 to p. 111 of his analysis.]
2 [Note this psychological dissection. Compare Aristotle, Nicomachean Ethics, book vi. cap. 2, a!isqhsij, nou=j, o!recij, sense, intellect, appetition. Also, book i. cap. 11, or 13 in some editions.]
6 Isa. liii. 2, 3. [But see also Ps. xlv. 2, which was often cited by the ancients to prove the reverse. Both may be reconciled; he was a fair and comely child like his father David; but, as "the man of sorrows," he became old in looks, and his countence was marred. For David's beauty, see 1 Sam. xvi. 12. For our Lord's at twelve years of age, when the virgin was seeking her child, Canticles, v. 7-16. For his appearance at three and thirty, when the Jews only ventured to credit him with less than fifty years, John viii. 57. See also Irenaeus, Against Heresies, cap. xxii. note 12, p. 391, this series.]
8 [John xvii. 17. "Thy word is truth," is here in mind; and, soon after, he speaks of the Scriptures and the Word (Logos) in the same way.]
9 [He rebukes heathen women out of their own poets; while he warns Christian women also to resist the contagion of their example, fortified by the Scriptures.]
11 [This is worth noting. Worse than love of wine, because he regards a love for finery as tending to loss of chastity.]
19 [The law was the paedagogue of the Jews (Gal. iii. 24); and therefore, as to Gentiles, they were a law unto themselves (Rom. ii. 14, 15), with some truth in their philosophy to guide them.]
21 Gen. vi. 1, 2. [It is surprising with what tenacity this interpretation clings to the ancient mind of the Church. The Nephilim and Gibborim need a special investigation. The Oriental tales of the genii are probably connected with their fabulous history.]
22 [Heathen manners are here depicted as a warning to Christians. We cannot suppose Christians, as yet, to any extent, corrupted in their manners by fashion and frivolity; for to be a Christian excluded one from temptations of this kind.]