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344 See more concerning these in chap. xviii. of this book. Comp. Gen. vi. 1-4.
347 See above, in book iv. chap. xl.
348 Luke xxii. 15-20 and 1 Cor. xi. 23-29.
351 Religionis: Sept. eu0sebei/aj.
352 Timor Dei: Sept. fo/boj Qeou=.
354 We have more than one shown that by Tertullian and other ancient fathers, the divine nature of Christ was frequently designated "Spirit."
358 1 Cor. xii. 4-11; Eph. iv. 8, and Ps. lxviii. 18.
359 He argues from his own reading, filiis hominum.
362 Joel. ii. 28, 29, applied by St. Peter, Acts ii. 17, 18.
364 1 Cor. vii. 29. [The verse filled out by the translator.]
365 Comp. 1 Cor. xii. 8-11 and Isa. xi. 1-3.
366 1 Cor. xii. 12-30, compared with Eph. iv. 16.
367 This seems to be the force of the subjunctive verb noluerit.
370 They are spiritual gifts, not endowments of body.
371 De dilectione praeferenda.
372 Comape 1 Cor. xii. 31, xiii. 1, 13.
375 "Here, as in John x. 34, xii. 34, xv. 25, `the law 0' is used for the Old Testament generally, instead of being, as usual, continued to the Pentateuch. The passage is from Isa. xxviii. 11. (Dean Stanley, On the Corinthians, in loc.).
380 1 Cor. xi. 5, 6. [See Kaye, p. 228.]
381 1 Cor. xiv. 34, where Gen. iii. 16 is referred to.
382 Et si: These words introduce the Marcionite theory.
386 Duntaxat spiritalem: These words refer to the previous ones, "not spoken by human sense, but with the Spirit of God." [Of course here is a touch of his fanaticism; but, he bases it on (1 Cor. xiv.) a mere question of fact: had these charismata ceased?]
390 He here argues, as it will be readily observed, from the Marcionite theory alluded to, near the end of the last chapter.
392 See his treatise, De Resur. Carnis, chap. i. (Oehler).
393 An allusion to the deaths of martyrs.
397 The reader will readily see how the English fails to complete the illustration with the ease of the Latin, "surgere," "iterum surgere," "resurgere."
398 Gen. iii. 19. [Was not said unto the Soul -says our own Longfellow, in corresponding words.]
406 Ps. cx. 1, 2, and viii. 6.
409 2 Kings xix. 14; but the words are, "quia is sederit ad dexteram templi," a sentence which occurs neither in the LXX. nor the original.
410 Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has e0k gastro\j pro\ e9wsfo/rou e0ge/nnhsa/ se; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has ppeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion-David's victories over the neighboring heathen.
413 Istos: that is, the Jews (Rigalt.).
414 Utique jam in tanto opere.
416 Generavi: Sept. e0ge/nnhsa.
419 Deputans carni: a note against Docetism.
422 Super vellus: so Sept. e0pi\ po/kon.
424 Similarly the Rabbis Saadias Gaon and Hadarsan, above mentioned in our note, beautifully applied to Messiah's placid birth, "without a human father," the figures of Ps. cx. 3, "womb of the morning," "dew of thy birth."