149. The quotation is abbreviated, and "always" is omitted. Macarius gives it correctly in his answer.
150. a3pacaplw~j to_n a1nqrwpon qeo_n e0rgasa&menoj.
151. He compares them to Christomachi, for whom see Introd. p. xviii.
152. Monogenh&j , the alternative title of the Apocriticus, occurs four times in a few sentences.
153. Macarius speaks of His death as o9 mustiko_j qa&natoj th~j oi0konomi\aj .
154. The following paragraph introduces the next seven questions which are given in sequence.
155. See note on p. 125
156. The following paragraph introduces the answers to a sequence of seven questions. It should be noticed that the introduction shades off into the actual answer; cf. iv. 19.
157. lo&gw| th~j a0rxaio&thtoj . This can mean "in the language of simplicity," for it is difficult to see the reference to "the language of antiquity." Is it "by His ancient word," as parallel to "His creative word " in the clause that follows, viz. lo&gw| dhmiourgi/aj ?
158. The MS omits the words for "corn and."
159. klh~sin , which one would like to translate "invocation." but the phrase in the previous paragraph, "which is named the body of God" ( qeou~ sw~ma xrhmati/san ), suggests the translation given in the text.
160. He inserts the word fa&rmakon into the text, which Macarius accepts without comment. The whole quotation is a loose one, and the clauses are in their wrong order.
161. Macarius, as belonging to the East himself, only gives details of Polycarp in the list of fathers he mentions, as the others were of the Western Church. The facts here recorded are to be found in the Vita Polycarpi.
162. There is little doubt that this is the right reading, for it accords with what is related in the Vita Polycarpi. The MS. reading is not xh&raj but xei~raj , before which dia_ must be inserted if it is to be translated, i.e. "supporting his life by means of his hands."
163. i. e. Baptism.
164. The use of the singular suggests that the subject is "God" rather than "the faithful."
165. This is another case of a text apparently quoted from memory, which Macarius in his answer accepts as it stands, though he still further alters its last words. The truth is that two passages are combined. 1Arqhti kai\ blh&qhti ei0j th&n qa&lassan is from Matt. xxi. 21, which is substituted for Meta&bhqi e0nteu~qen e0kei~, kai\ metabh&setai of Matt. xix. 20.
166. The addition to the text of "from the temple" is by way of explanation.
167. A series of four attacks on S. Peter begins here.
168. Reading Ti/ ga&r in place of the MS. ei0 ga&r . It may be noted that the next sentence begins with ei0 ga&r , and there may have been some confusion.
169. As a matter of fact, the blessing upon Peter comes a few verses before the rebuke.
170. Qume&lh is properly the platform where the leader of the chorus stood, but here it is evidently a spectator's seat.
171. Contrary to his custom elsewhere, Macarius does not deal separately with this objection, but answers it along with the preceding one, by a very brief paragraph at the end of chapter xxvii. The fact that his opponent again alludes to the saying about "seventy times seven" in the next objection (chapter xxi.), may have made Macarius postpone mention of it until he dealt with that objection. But if so, he forgot it when the time came. It is one of the few instances in his book of his passing over one of his opponent's points.
172. Macarius echoes the word which his opponent had used at the beginning of his objection.
173. In thus laying stress on the difference between pe/troj and pe/tra , Macarius supports the view that Peter is not here identified with the rock of the Church. It appears yet more plainly at the end of this chapter that the "rock" was the truth of Christ's divinity, on which the Church is founded.