199. Surely this is a slip for "a Jew."
200. Or, more literally, " a foster-brother of that which is false."
201. lit. " Festering beneath the surface."
202. Such is the strangely inadequate three-fold answer given to the objection. The play upon the word 9Pw&mh is quite characteristic of patristic interpretation. Macarius does not seem to have grasped that a Jew could be a Roman citizen.
203. The quotations are abbreviated, pa&ntwj is omitted after di0 h9ma~j , and the middle clause of v. 7 is wanting. Macarius, however, makes use of the latter in his answer.
204. The clause, "Who planteth a vine and doth not eat of the fruit thereof?" was omitted by his opponent from I Cor. ix. 7, but here Macarius plainly refers to it.
205. No answer is here given to the difficulty about God not taking care of oxen, but there is a brief word of explanation at the end of the next answer (ch. xl. p. 107, 11. 12-17).
206. This is quite different from the text of Galatians, "to every man that is circumcised." Perhaps the "one thing" comes from James ii. 10. Macarius accepts the quotation as it stands, and repeats it.
207. This spontaneous introduction of a Persian measure of distance is a proof that the writer was near that part of the world. His subsequent suggestion of a city with so many gates indicates that there were large cities in his district.
208. He chooses the example given by Christ Himself in John vii. 22-23, but can scarcely have that passage in mind, for it decides the difficulty.
209. Macarius had ignored this part of the previous objection, and here his reference to the quotation can scarcely be called an answer to the difficulty raised, which seems to have proved too much for him.
210. This is evidently a slip, as it is unlikely that he placed the Corinthian before the Roman Epistle.
211. This correct translation must be given, rather than "sting," as Macarius develops the idea of a goad in his answer.
212. The above summary is in a very abbreviated form, but it will be seen that, unlike some of his defence of S. Paul, his line of argument is excellent, and is a sound interpretation of S. Paul's own attitude towards the law.
213. The verse is quoted in an abbreviated form.
214. The full translation of this answer is given, as its language is curious and interesting.
215. The answer at once makes obvious what the objection failed to state explicitly—namely, that S. Paul's inconsistency lies in his contradiction of the decision in Acts xv. that the Gentile converts were not to eat things offered to idols.
216. This is an attempt to render kai/per 9Ellh&nwn w9j e0pi\ to_ plei~ston tw~n makelleuo&ntwn to&te gnwrizome/nwn .
217. i1ulci of the MS. must be for i1ugci .
218. sfazome/nwn is the addition of a later hand in the margin, and scarcely seems to supply the sense required.
219. This was a book by Porphyry, called peri/ th~j e0k logi/wn filosofi/aj . It is lost, but is mentioned by Fabricius, v. p. 744. See Introd., p. xiv., for the argument which the reference to this book affords, as against Harnack's belief that the writer of these objections is Porphyry himself.
220. For this see Euseb., Praepar. Evang. iv. 8, 9.
221. eu0age/steron — perhaps "purer."
222. The word applies to men as well as women, and it is the masculine plural which is here used, but the translation "virginity" best accords with the words which follow about the Blessed Virgin.
223. Macarius reflects the attitude of his age in regarding virginity as a cause of "merit."