68 Inferas...inducas, as the Vulgate.
69 Ecclus. xxxiv. 9, 11.
70 Gal. iv. 13, 14. The English version renders "my temptation," but "your temptation" is the reading of the oldest Mss.
71 Deut. xiii. 3.
72 John vi. 6.
73 Ecclus. xxvii. 5.
74 Gen. xxxix. 7-12.
75 Hist. of Sus. i. 19-22.
76 Job i. 11.
77 Isa. lxvi. 1.
78 Matt. v. 34, 35.
79 Contestante; Vulgate, testimonium reddente.
80 Cogitationum accusantium; Vulgate, cogitationibus accusantibus.
81 Dominus; Vulgate, Deus.
82 Rom. ii. 14-16.
83 Anima expostulatur; Vulgate, animam repetunt.
84 Luke xii. 20.
85 Petit vos vexare quomodo triticum; Vulgate, expetivit vos ut cribraret sicut triticum.
86 Luke xxii. 31, 32.
87 Sinat; Vulgate, patietur.
88 Tolerare; Vulgate, sustinere.
89 1 Cor. x. 13.
90 Trench, giving the essence of Augustin's discussion, says, "God does tempt quite as truly as the devil tempts; all the difference lies in the end and aim with which they severally do it,-the one tempting to deceive, the other to approve: Satan, to their ruin; God, to their everlasting gain."
91 Alford and other modern commentators agree with Augustin in explaining a/po tou porhoou "of evil;" Bengel, Meyer, Schaff, and others (see Revised Version; make the form masculine,-"the Evil One."
92 Rom. viii. 24.
93 Or, as he expresses it in another place (Sermon lvii. 7), "to this life of our pilgrimage" ("ista vita peregrinationis nostroe").
94 Isa. liv. 13; John vi. 45.
95 Ps. xxxi. 20.
96 Lange draws a comparison between the petitions and the Beatitudes similar to that which follows.
97 Ps. xix. 9.
98 Accipite; Vulgate, possidete.
99 Origine, Vulgate, constitutione.
100 Matt. xxv. 34.
101 Ps. xxxiv. 2.
102 Miser; Vulgate, infelix.
103 Rom. vii. 23, 24.
104 Matt. v. 3-9.
105 Rom. viii. 15 and Gal. iv. 6.
106 Vultum...videantur; Vulgate, facies...appareant. The Greek has a play on words, a0fanizousi\elipsij\fanw=si ("they mar their appearance, that they may make an appearance").
107 Vultum...videantur; Vulgate, facies...appareant. The Greek has a play on words, a0fanizousi\elipsij\fanw=si ("they mar their appearance, that they may make an appearance").
108 Vulgate has the singular as the Greek. The Pharisees were scrupulous in keeping fast-days. Monday and Thursday were observed by the strict with different degrees of scrupulosity,-the lowest admitting of washing and anointing the head. (See Schürer, N. Zeitgesch. p. 505 sqq.). The early practice of fasting in the sub-apostolic Church is evident from the Teaching of the Twelve Apostles, which enjoins it before baptism, and on the "fourth day and the Preparation Day" (vii., viii.).
109 Rom. viii. 29.
110 So modern exegetes (Meyer, etc.).
111 Eph. v. 25-33.
112 1 Cor. xi. 3.
113 "It hardly needs to add," says Trench, "that Augustin everywhere interprets `when ye fast0' as a command."
114 Isa. i. 16.
115 2 Cor. iii. 18.
116 Ps. cxix. 36.
117 1 Tim. i. 5.
118 Having uttered warnings against formalists, the Lord now passes to the complete dedication of the heart.
119 Condere...tinea et comestura exterminant; Vulgate, thesaurizare...aerrugo et tinea domolitur.
120 Not the specific rust of metals; wider sense of wear and tear.
121 Condere...tinea et comestura exterminant; Vulgate, thesaurizare...aerrugo et tinea domolitur.
122 Erit; Vulgate, est.
123 Ps. cxv. 16.
124 Matt. xxiv. 35. Robert South gives his sermon on this passage the heading, "No man ever went to heaven whose heart was not there before." It has been remarked, as regards an earthly Church, one does not take abiding interest in it unless one gives toward it.
127 Rom. xiii. 10.
128 Col. iii. 5.
129 "Singleness of intention will preserve us from the snare of having a double treasure, and therefore a divided heart" (Plumptre).
130 Eph. v. 13. Augustin's rendering here is the true sense of the original.
131 The eye is as the lamp (Revised Version) through which the body gets light,-the organ whose proper work it is to transmit light. The blind have no light, because their lamp is out or destroyed. The light within us is "the reason, especially the practical reason" (Meyer); that which is left of the divine image in man (Tholuck): the reason that was left after the fall of Adam (Calvin); the Old-Testament revelation perverted (Lange); the conscience (Alford). "The spirit of man is the candle (lamp, Revised Version) of the Lord" (Prov. xx. 27): it guides the faculties of the soul. But if it be in darkness how great is that darkness; i.e. the darkness which already existed! What a terrible condition those are in who do not receive the Spirit of enlightenment (who becomes the "inner light"), and feel no need of Him! "He whose affections are on heavenly things, has his whole soul lighted; he whose affections are depraved, has his understanding and his whole soul darkened also" (Mansel).
132 Alterum patietur; Vulgate, unum sustinebit.
133 Augustin is the only one to give this derivation. His residence in North Africa is the explanation of his knowledge of the Punic. The word probably comes from the Chaldee and through the Hebrew word aman, "what is trusted in." (See Thayer, Lexicon.)
134 John xii. 31 and xiv. 30.
135 Ecclus v. 5, 6.
136 Patientia...invitat; Vulgate, benignitas...adducit.
137 Patientia...invitat; Vulgate, benignitas...adducit.