Homily VII

Acts II. 37

“Now when they heard these words (E.V. ‘this,’) they were pricked in their heart, and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?”

Do you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous, the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behavior. For he gave no room for their anger to be roused, and darken their judgment, but by means of humility he dispersed, as it were, the mist and darkness of their indignation, and then pointed out to them the daring outrage they had committed. For so it is; when we say of ourselves that we are injured, the opposite party endeavor to prove that they have not done the injury; but when we say, we have not been injured, but have rather done the wrong, the others take the contrary line. If, therefore, you wish to place your enemy (εἰς ἀγώνα) in the wrong, beware of accusing him; nay (ἀγώνισαι), plead for him, he will be sure to find himself guilty. There is a natural spirit of opposition in man. Such was the conduct of Peter. He did not accuse them harshly; on the contrary, he almost endeavored to plead for them, as far as was possible. And this was the very reason that he penetrated into their souls. You will ask, where is the proof that they were pricked? In their own words; for what say they? “Men and brethren, what shall we do?” Whom they had called deceivers, they call “brethren:” not that hereby they put themselves on an equality with them, but rather by way of attracting their brotherly affection and kindness: and besides,¹⁷⁵¹⁷⁵    This is strangely rendered by Ben. At alioquin, postquam illos sic appellare dignati fuerant, et dixerant. Erasmus rightly, Et aliter: quoniam illi eos primum ita appellare dignati fuerunt. Œcumen. “And because Peter in the beginning of his discourse had so addressed them, hence they themselves had a handle for so addressing the Apostles.” because the Apostles had deigned to call them by this title. And, say they, “What shall we do?” They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in everything; so have these also confessed that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? but, “What shall we do?” Here again Peter, though the question is put to all, is the man to answer. “Repent,” says he, “and be baptized45every one of you, in the name of Jesus Christ.” (v. 38.) He does not yet say, Believe, but, “Be baptized every one of you.” For¹⁷⁶¹⁷⁶    Τοῦτο γὰρ ἐν τῷ βαπτίσματι παρέλαβον. St. Chrysostom cannot mean to say that they received the gift of faith in baptism, not having it before: (see Mark xvi. 16, Acts viii. 37.) But the meaning seems to be, with allusion to the traditio symboli in baptism, “He does not as yet say, “Believe:” the question, “Dost thou believe?” would be put to them in their baptism, when the Creed was delivered to them. So that the injunction “Believe” is in fact included in the “Be baptized.” this they received in baptism. Then he speaks of the gain; “For the remission of sins, and ye shall receive the gift of the Holy Ghost.” If you are to receive a gift, if baptism conveys remission, why delay? He next gives a persuasive turn to his address, adding, “For the promise is unto you” (v. 39): for he had spoken of a promise above. “And to your children,” he says: the gift is greater, when these are to be heirs of the blessings. “And to all,” he continues, “that are afar off:” if to those that are afar off, much more to you that are near: “even as many as the Lord our God shall call.” Observe the time he takes for saying, “To those that are afar off.” It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy. “And with many other words did he testify, and exhort, saying.” (v. 40.) Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. “He testified and exhorted, saying.” This is the perfection of teaching, comprising something of fear and something of love. “Save yourselves from this untoward generation.” He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present¹⁷⁷¹⁷⁷    We adopt the reading of A. N. The other mss. have καὶ τῶν παρόντων καὶ τῶν μελλόντων ἀπαλλάττει κακῶν, “both from present and from future evils.” Below, v. 42, ὁμοθυμαδὸν, which Chrys. seems to have had in his copy, was probably derived into this verse afterπροσκαρτ. from προσκαρτ. ὁμοθ. v. 46. evils as well. “Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.” (v. 41.) Think you not this cheered the Apostles more than the miracle? “And they continued steadfastly and with one accord in the Apostles’ doctrine and fellowship.”¹⁷⁸¹⁷⁸    The exact force of κοινωνία here has been much disputed. By many it is thought to mean communication (to the needy) in the having all things common (κοινά), Ols., Lechler, et al. By others it is understood to refer to the Lord’s Supper, but against this view is the fact thatκοινωνία did not become a name for the sacrament until the third or fourth century. Others render: fellowship understanding either the participation in common meals (ἀγάπαι) or the enjoyment of mutual sympathy, helpfulness and encouragement—the fellowship of Christian friendship. So Bengel, Mey., Hack., Gloag. This view is the preferable one.—G.B.S. (v. 42.) Here are two virtues, perseverance and concord. “In the Apostles’ doctrine,” he says: for they again taught them; “and fellowship, and in breaking of bread, and in prayer.” All in common, all with perseverance. “And fear came upon every soul” (v. 43): of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow.¹⁷⁹¹⁷⁹    Of our mss. N. E. have the true reading, πεπύρωτο, which is attested by the Catena: the rest, πεπώρωτο “were hardened.” And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: “Many wonders and signs were done by the Apostles.” As was the case with Christ; first there were signs, then teaching, then wonders; so was it now. “And all that believed were together, and had all things common.” (v. 44.) Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in (πολιτεία) social relations. “And sold their possessions and goods, and parted them to all men, as every man had need.” See what fear was wrought in them! “And they parted them,” he says, showing the (τὸ οἰκονομικὸν) wise management: “As every man had need.” Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches. “And continuing daily with one accord in the temple” (v. 46), they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. “And breaking bread from house to house, did take their portion of food with gladness and singleness of heart, praising God, and having favor with all the people.” (v. 47.) It seems to me that in mentioning “bread,” he here signifies fasting and hard life; for they “took their portion of food,” not of dainty fare. “With gladness,” he says. Seest thou that not the dainty fare, but the (τροφἥς οὐ τρυφἥς) food made the enjoyment. For they that fare daintily are under punishment and pain; but not so these. Do you see that the words of Peter contain this also, namely, the regulation of life? [“And singleness 46of heart.”] For no gladness can exist where there is no simplicity. How had they “favor with all the people?” On account of their alms deeds. For do not look to the fact, that the chief priests for envy and spite rose up against them, but rather consider that “they had favor with the people.”—“And the Lord added to the Church daily (ἐπὶ τὸ αὐτό) [together] such as should be saved.—And¹⁸⁰¹⁸⁰    This citation from v. 44. is not misplaced: it refers to the words ἐπὶ τὸ αὐτὸ with which in Chrysostom’s copy and many considerable authorities, this verse ended. (῾Ο Κύριος προσε. τ. σωζ. καθ᾽ ἡμέραν ἐπὶ τὸ αὐτο. Πέτρος δὲ καὶ ᾽Ι. ἀνέβαινον κ. τ. λ. Lachm.)—In the opening of the next paragraph, the modern text has: “And with many other words he testified. This he says, showing that what had been said,” etc. But it is evident that the recapitulation begins here, with v. 37. and τὰ λεχθέντα, and ἐκεῖνα, mean the preceding discourse, v. 14–36.; ταῦτα, not “the many other words,” v. 40. but, “Repent and be baptized.” all that believed were together.” Once more, the unanimity, the charity, which is the cause of all good things!¹⁸¹¹⁸¹    The main lines of the picture which Luke here draws of the Apostolic community are: (1) Constant teaching and exhortation on the part of the Apostles. (2) Christian fellowship, with prayer and the regular observance of the Lord’s Supper. (3) The doing of miracles. (4) The contribution of all to the common fund—not all at once, but gradually and as occasion required—as the imperfects and καθότι ἄν τις χρείαν ειχεν (v. 44) show. (5) The confident hope and exultant joy with which the work of the new kingdom was carried forward in the conviction that the gospel was for all (v. 39). The πᾶσιν τοῖς εἰς μακράν must, we think, refer to the heathen (Calv., Beng., Lech., De W., Lange, Alf., Hack., Gl.) and not merely to distant members of the Jewish nation (Baumg., Mey.).—G.B.S.

[“Now when they heard this,” etc. “Then Peter said unto them,” etc.] (Recapitulation, v. 37.) What had been said was not enough. For those sayings indeed were sufficient to bring them to faith; but these are to show what things the believer behooves to do. And he said not, In the Cross, but, “In the name of Jesus Christ let every one of you be baptized.” (v. 38.) And he does not put them continually in mind of the Cross, that he may not seem to reproach them, but he says simply, “Repent:” and why? That we may be punished? No: “And let each of you be baptized in the name of Jesus Christ, for the remission of sins.” And yet quite other is the law; of this world’s tribunals: but in the case of the Gospel proclamation (κηρύγματος); when the delinquent has confessed, then is he saved! Observe how Peter does not instantly hurry over this, but he specifies also the conditions, and adds, “Ye shall receive the gift of the Holy Ghost;” an assertion accredited by the fact, that the Apostles themselves had received that gift. [“For the promise,” etc.] (v. 39.) “The promise,” i.e. the gift of the Holy Ghost.¹⁸²¹⁸²    In the old text (mss. and Catena) afterτῶν πλειόνων λόγων τὸ κεφάλαιονcomes the clause τοῦτό ἐστι, φησὶν, ἡ δωρεὰ τοῦ ῾Α. Πν. where it is clearly misplaced: for τὸ εὕκολον κ. τ. λ. is, “Be baptized, and ye shall receive,” etc., andτότε ἐπὶ τὸν βίον ἄγει refers to v. 40.: “And with many other words,” of whichπλειόνων λόγων the κεφάλαιον is, “Save yourselves,” etc. Hence the clause must belong to v. 39. and accordingly the Catena gives the whole passage from᾽Αξιόπιστος ὁ λόγος to ἐπὶ τὸ βαπτ. ἐξέρχονται. as the comment on v. 38, 39. We have restored the proper order, and supplied the omitted citations.—The modern text after τὸ κεφάλαιον, has καὶ τοῦτο προστίθησι, δεικνὺς, ὅτι ἡ δωρεὰ τοῦ ῾Α. Πν. “Since the hearer, etc. this also he adds, showing that it is the gift of the Holy Ghost.”—But the “hearer” is the person hearing or reading the narrative. So far, he speaks of the easy part, and that which has with it a great gift; and then he leads them to practice: for it will be to them a ground of earnestness, to have tasted already of those so great blessings [“and with many other words did he testify,” etc.] (v. 40). Since, however, the hearer would desire to learn what was the sum and, substance of these further words, he tells us this: [“Saying, save yourselves from this untoward generation.”] [“They then, that gladly received his words,” etc.] (v. 41) they approved of what had been said, although fraught with terror, and after their assent given, proceed at once to baptism.¹⁸³¹⁸³    Here E. strangely inserts the formula of recapitulation, ᾽Αλλ᾽ ἴδωμεν ἄνωθεν τὰ λεγόμενα: received by Sav., Ben. but bracketted by Morel. “And they continued” it is written, “steadfastly in the doctrine” (or, “teaching”) “of the Apostles” (v. 42): for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life.¹⁸⁴¹⁸⁴    Here the mss. have: “And fear came,” etc., v. 43, with its comment, which we have restored to its proper place. [“And they continued with one accord in the Apostles’ doctrine,” etc.] The expression is not, ὁμοὕ“together,” but ὁμοθυμαδὸν, “with one accord;” (“and daily,” he says [afterwards], “they were continuing with one accord in the temple,”) i.e. with one soul.¹⁸⁵¹⁸⁵    Οὐχὶ ὁμοῦ δὲ, ἀλλ᾽ ὁμοθυμαδὸν ἦσαν· “καθ᾽ ἡμέραν τε φησὶν, προσκαρτ. ὁμοθυμ. ἐν τῷ ἱερῷ,” τουτέστι, μιᾷ ψυχῇ. B. C. F. D. St. Chrys. here returns to v. 42. in which he read in his copy the wordὁμοθυμαδόν. Commenting on that expression, he refers to v. 46 (as his remark on that verse above was that they were taught, τῆς διδασκαλίας ἀπέλαυον, in the Temple). Or perhaps this clause may have been added by the scribe, because he did not find προσκαρτ. ὁμοθ. in v. 42, but did find it in v. 46.—E. “But he says notὁμοῦ, but ὁμοθ since it is possible to beὁμοῦ yet not ὁμοθ., when people are divided in opinion. And with words he exhorted. And here again,” etc. So Edd. And here again in his conciseness, he does not relate the teaching given; for as young children, the Apostles nourished them with spiritual food. “And fear came upon every soul” (v. 43): clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles. [“And all that believed were together, and had all things in common,” etc.] (v. 44.) They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together (ἐπὶ τὸ αὐτὸ), to the same thing in common, even to the imparting to all.¹⁸⁶¹⁸⁶    ᾽Επὶ τοῦτο, ἐπὶ τὸ πᾶσι μεταδοῦναιB. C D. F. N. Cat. on v. 46, but on v. 45, Cat. has ἐπὶ τὸ αὐτὶ, which is doubtless the true reading: for which the innovator, not understanding it, has ἐπὶ τὸ τὰ αὐτῶν πᾶσι διαδοῦναι. On ἐπὶ τὸ αὐτὸ compare the comment on ch. iv. 32. in Hom. xi. §1. “And all the believing” (v. 44), it says, 47were ἐπὶ τὸ αὐτὸ: and to see that this does not mean that they were together in place, observe what follows [“And had all things common”]. “All,” it says: not one with the exception of another. This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out. By what they did, they showed what they had heard: this was that which he said, “Save yourselves from this untoward generation.”—“And daily continuing with one accord in the temple.” (v. 46.) Since they are become three thousand, they take them abroad now: and¹⁸⁷¹⁸⁷    ἅμα τῆς τούτων (N. and Cat. τοῦ Πνεύματος) παρρησίας (παρουσίας B.)πολλῆς οὔσης, καθ᾽ ἡμέραν τε κ. τ. λ. B. C. D. F. N. Cat. We have adopted the reading preserved by N. and the Catena.—E. and Edd. “Who also with boldness, seeing there was great boldness now, daily went up and continued in the Temple.” withal, the boldness imparted by the Spirit being great: and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances. And this honor too passed over to the place; the eating in the house. In what house? In the Temple.¹⁸⁸¹⁸⁸    καὶ αὐτὴ (l. αὕτη δὲ ἡ τιμὴ εἰς τὸν τόπον διέβαινε τὸ ἐν τῷ οἴκῳ ἐσθίειν· ποί& 251· οἴκω; ἐν τῷ ἱερῷ; B. C. D. F. Cat. This “eating in the house” refers to the clause κλῶντες τε κατ᾽ οἶκον ἄρτον. If the passage be sound, Chrys. here represents that the Temple was honored by the breaking of bread (the Holy Eucharist?), there—Edd. from E. καὶ αὐτὴ δὲ ἡ εἰς τὸν τόπον τιμὴ διέβαινε πρὸς τὸν τοῦ ἱεροῦ Δεσπότην· “And the honor itself paid to the place passed over to the Lord of the Temple.” Observe the increase of piety. They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor (ἄπονα Cat. al. ἀγαθά). None reproached, none envied, none grudged; no pride, no contempt was there. As children they did indeed account themselves to be under teaching: as new born babes, such was their disposition. Yet why use this faint image? If you remember how it was when God shook our city with an earthquake, how subdued all men were. (Infra, Hom. xli. §2.) Such was the case then with those converts. No knavery, no villany then: such is the effect of fear, of affliction! No¹⁸⁹¹⁸⁹    Edd. add, τὸ ψυχρὸν ῥ& 210·μα, “That cold expression.” talk of “mine” and “thine” then. Hence gladness waited at their table; no one seemed to eat of his own, or of another’s;—I grant this may seem a riddle. Neither did they consider their brethren’s property foreign to themselves; it was¹⁹⁰¹⁹⁰    Δεσποτικὰ, i.e. of Christ their common Master. But Erasm. Erant enim ut dominorum, and so Ben. the property of a Master; nor again deemed they aught their own, all was the brethren’s. The poor man knew no shame, the rich no haughtiness. This is gladness. The latter deemed himself the obliged and fortunate party; the others felt themselves as honored herein, and closely were they bound together. For indeed, because when people make doles of money, there are apt to be insults, pride, grudging; therefore says the Apostle, “Not grudgingly, or of necessity.”—(2 Cor. ix. 7.) [“With gladness and simplicity of heart,” etc.] See of how many things he bears witness to them! Genuine faith, upright conduct, perseverance in hearing, in prayers, in singleness, in cheerfulness. [“Praising God.”] (v. 47.) Two things there were which might deject them; their abstemious living, and the loss of their property. Yet on both these accounts did they rejoice. [“And having favor with all the people.”] For who but must love men of this character, as common fathers? They conceived no malice toward each other; they committed all to the grace of God. [“With all the people.”] Fear there was none; yea, though they had taken their position in the midst of dangers.¹⁹¹¹⁹¹    καὶ ταῦτα ἐν μέσοις κινδύνοις ἐμβεβληκότων αὐτῶν. Erasm. omits the two last words: Ben. in media pericula conjectis. The meaning is: “Not even in the midst of dangers, which they themselves had boldly charged, or, invaded.” By singleness, however, he denotes their entire virtue, far surpassing their contempt of riches, their abstinence, and their preseverance in prayer. For thus also they offered pure praise to God: this is to praise God. But observe also here how they immediately obtain their reward. “Having favor with all the people.” They were engaging, and highly beloved. For who would not prize and admire their simplicity of character; who would not be linked to one in whom was nothing underhand? To whom too does salvation belong, but to these? To whom those great marvels? Was it not to shepherds that the Gospel was first preached? and to Joseph,¹⁹²¹⁹²    Although he speaks below of Joseph the Patriarch, it seems that the husband of Mary is meant here. being a man of simple mind, insomuch that he did not let a suspicion of adultery frighten him into doing wrong? Did not God elect rustics, those artless men? For it is written, “Blessed is every simple soul.” (Prov. xi. 25.) And again, “He that walketh simply, walketh surely.” (Prov. x. 9.) “True,” you will say, “but prudence also is needed.” Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a high road to true philosophy. None so beautiful in soul as the simple. For as in regard of personal appearance, he that is sullen, and downcast, and reserved (σύννους), even if he 48be good-looking, loses much of his beauty; while he that relaxes his countenance, and gently smiles, enhances his good looks; so in respect of the soul, he that is reserved, if he have ten thousand good points, disfigures them; but the frank and simple, just the reverse. A man of this last description may be safely made a friend, and when at variance easily reconciled. No need of guards and outposts, no need of chains and fetters with such an one; but great is his own freedom, and that of those who associate with him. But what, you will say, will such a man do if he fall among wicked people? God, Who has commanded us to be simple-minded, will stretch out His hand. What was more guileless than David? What more wicked than Saul? Yet who triumphed? Again, in Joseph’s case; did not he in simplicity approach his master’s wife, she him with wicked art? Yet what, I pray, was he the worse? Furthermore, what more simple than was Abel? what more malicious than Cain? And Joseph again, had he not dealt artlessly with his brethren? Was not this the cause of his eminence, that he spoke out unsuspiciously, while they received his words in malice? He declared once and again his dreams unreservedly; and then again he set off to them carrying provisions; he used no caution; he committed all to God: nay, the more they held him in the light of an enemy, the more did he treat them as brothers. God had power not to have suffered him to fall into their hands; but that the wonder might be made manifest, how, though they do their worst, he shall be higher than they: though the blow do come upon him, it comes from another, not from himself. On the contrary, the wicked man strikes himself first, and none other than himself. “For¹⁹³¹⁹³    Μόνος γὰρ, φησὶν, ἀντλήσει τὰ κακά. A. omits this and the next clause: E. substitutes, “so is he even to himself an enemy. Of such an one the soul is,” etc. so Edd. alone,” it is said, “shall he bear his troubles.” (Prov. ix. 12.) Ever in him the soul is full of dejection, his thoughts being ever entangled: whether he must hear aught or say aught, he does all with complaints, with accusation. Far, very far from such do friendship and harmony make their abode: but fightings are there, and enmities, and all unpleasantness. They that are such suspect even themselves. To these not even sleep is sweet, nor anything else. And have they a wife also, lo, they are enemies and at war with all: what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν, “to have trouble.” And, indeed, thus the Scripture is ever calling “wickedness” by the name of labor; as, for instance, “Under his tongue is toil and labor;” and again, “In the midst of them is toil and labor.” (Ps. x. 7; xc. 10; and lv. 11.)

Now if any one should wonder, whence those who had at first been of this last class, now are so different, let him learn that affliction was the cause, affliction, that school-mistress of heavenly wisdom, that mother of piety. When riches were done away with, wickedness also disappeared. True, say you, for this is the very thing I am asking about; but whence comes all the wickedness there is now? How is it that it came into the minds of those three thousand and five thousand straightway, to choose virtue, and that they simultaneously became Christian philosophers, whereas now hardly one is to be found? how was it that they then were in such harmony? What was it, that made them resolute and active? What was it that so suddenly inflamed them? The reason is, that they drew near with much piety; that honors were not so sought after as they are now; that they transferred their thoughts to things future, and looked for nothing of things present. This is the sign of an ardent mind, to encounter perils; this was their idea of Christianity. We take a different view, we seek our comfort here. The result is, that we shall not even obtain this, when the time is come. “What are we to do?” asked those men. We, just the contrary—“What shall we do?” What behooved to be done, they did. We, quite the reverse.¹⁹⁴¹⁹⁴    We adopt the reading preserved by A. N. (what is also contained in the modern text with additions meant for explanation.) “Τί ποιήσωμεν;” ἠρώτων ἐκεῖνοι. ῾Ημεῖς δὲ τὸ ἐναντίον· Τί ποιήσομεν; ῞Απερ ἔδει γενέσθαι ἐποίουν. ῾Ημεῖς δε τοὐναντίον. The modern text, after ἠρ. ἐκεῖνοι, inserts, ἀπογινώσκοντες ἑαυτῶν· “despairing of themselves:” and, after the second question, λέγομεν, ἐπιδεικνύμενοι πρὸς τοὺς παρόντας, καὶ μέγα φρονοῦντες ἐφ᾽ ἑαυτοῖς· “Say (we), showing off ourselves to those present, and thinking great things of ourselves.” B. C. omit, perhaps by oversight, the clauses between, Τί ποιήσωμεν (B. τί ποιήσομεν); and, ῞Απερ ἔδεἵ. In the following sentences, the force of the verbsκατέγνωσαν, ἀπέγνωσαν, ἔγνωσαν might be rendered thus: “They knew themselves guilty, knew that in them was no power to save themselves—knew what a gift they received.” Those men condemned themselves, despaired of saving themselves. This is what made them such as they were. They knew what a gift they had received. But how can you become like them, when you do everything in an opposite spirit? They heard, and were forthwith baptized. They did not speak those cold words which we do now, nor did they contrive delays (p. 47, note 3); and yet they had heard all the requirements: but that word, “Save yourselves from this generation,” made them to be not sluggish; rather they welcomed the exhortation; and that they did welcome it, they proved by their deeds, they showed what 49manner of men they were. They entered at once the lists, and took off the coat; whereas we do enter, but we intend to fight with our coat on. This is the cause that our antagonist has so little trouble, for we get entangled in our own movements, and are continually thrown down. We do precisely the same thing as he who, having¹⁹⁵¹⁹⁵    πρὸς ἄνδρα μαινόμενον ἔχων, πῦρ πνέοντα. E. F. D. and Edd. omit these words. to cope with a man frantic, breathing fire; and seeing him, a professed wrestler, covered with dust, tawny, stripped, clotted with dirt from the sand and sun, and running down with sweat and oil and dirt; himself, smelling of perfumes, should put on his silken garments, and his gold shoes, and his robe hanging down to his heels, and his golden trinkets on the head, and so descend into the arena, and grapple with him. Such a one will not only be impeded, but being taken up with the sole idea of not staining or rending his fine clothes, will tumble at the very first onset, and withal will suffer that which he chiefly dreaded, the damage of those his fond delights. The time for the contest is come, and say, are you putting on your silks? It is the time of exercise, the hour of the race, and are you adorning yourself as for a procession? Look not to outward things, but to the inward. For by the thoughts about these things the soul is hampered on all sides, as if by strong cords, so that she cannot let you raise a hand, or contend against the adversary; and makes you soft and effeminate. One may think himself, even when released from all these ties, well off, to be enabled to conquer that impure power. And on this account Christ too did not allow the parting with riches alone to suffice, but what saith He? “Sell whatsoever thou hast, and give to the poor, and come and follow Me.” (Mark x. 21.) Now if, even when we cast away our riches, we are not yet in a safe position, but stand still in need of some further art and close practice; much more, if we retain them, shall we fail to achieve great things, and, instead thereof, become a laughing-stock to the spectators, and to the evil one himself. For even though there were no devil, though there were none to wrestle with us, yet ten thousand roads on all sides lead the lover of money to hell. Where now are they who ask why the devil was made (διατί ὁ δ. γέγονεν;)? Behold here the devil has no hand in the work, we do it all ourselves. Of a truth they of the hills might have a right to speak thus, who after they had given proof of their temperance, their contempt of wealth and disregard of all such things, have infinitely preferred to abandon father, and houses, and lands, and wife, and children. Yet, they are the last to speak so: but the men who at no time ought to say it, these do say it. Those are indeed wrestlings with the devil; these he does not think worth entering into. You will say, But it is the devil who instils this same covetousness. Well, flee from it, do not harbor it, O man. Suppose now, you see one flinging out filth from some upper story, and at the same time a person seeing it thrown out, yet standing there and receiving it all on his head: you not only do not pity him, but you are angry, and tell him it serves him right; and, “Do not be a fool,” everyone cries out to him, and lays the blame not so much on the other for shooting out the filth, as on him for letting it come on him. But now, you know that covetousness is of the devil; you know that it is the cause of ten thousand evils; you see him flinging out, like filth, his noisome imaginations; and do you not see that you are receiving on your bare head his nastiness, when it needed but to turn aside a little to escape it altogether? Just as our man by shifting his position would have escaped; so, do you refuse to admit such imaginations, ward off the lust. And how am I to do this? you will ask. Were you a Gentile, and had eyes for things present alone, the matter perhaps might be one of considerable difficulty, and yet even the Gentiles have achieved as much; but you—a man in expectation of heaven and heavenly bliss—and you to ask, “How am I to repel bad thoughts?” Were I saying the contrary, then you might doubt: did I say, covet riches, “How shall I covet riches,” you might answer, “seeing such things as I do?” Tell me, if gold and precious stones were set before you, and I were to say, Desire lead, would there not be reason for hesitation? For you would say, How can I? But if I said, Do not desire it; this had been plainer to understand. I do not marvel at those who despise, but at those who despise not riches. This is the character of a soul exceeding full of stupidity, no better than flies and gnats, a soul crawling upon the earth, wallowing in filth, destitute of all high ideas. What is it you say? Are you destined to inherit eternal life; and do you say, how shall I despise the present life for the future? What, can the things be put in competition?¹⁹⁶¹⁹⁶    μὴ γὰρ ἀμφηριστὰ τὰ πράγματο; Erasm. negligently, non sunt æque amabiles illæ res: Ben. num res sunt mutuo comparabiles? You are to receive a royal vest; and say you, How shall I despise these rags? You are going to be led into the king’s 50palace; and do you say, How shall I despise this present hovel? Of a truth, we ourselves are to blame in every point, we who do not choose to let ourselves be stirred up ever so little. For the willing have succeeded, and that with great zeal and facility. Would that you might be persuaded by our exhortation, and succeed too, and become imitators of those who have been successful, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, and power, and honor, now and ever, and world without end. Amen.

Homily VI

Acts II. 22

“Ye men of Israel, hear these my words.”

[“Ye men of Israel”]: it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor¹⁵⁰ [Israel]. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offence at the very outset.—And he does not say, “Do as I bid you,” but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: “Jesus,” he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: “Jesus of Nazareth”: and does not say anything great about Him, nor even such as one would say about a Prophet, so far: “Jesus,” he says, “of Nazareth, a man proved (to be) from God among you.” Observe; what great matter was this, to say that He was sent from God?¹⁵¹¹⁵¹    ῞Ορα, ποῖον ἦν τοῦτο μέγα, τὸ εἰπεῖν κ. τ. λ. i.e. “He says as yet οὐδὲν μέγα, nothing great, concerning Christ: nothing even that would be great if said of an ordinary Prophet. For, observe: ποῖον μέγα, what sort of great thing was it, to say that Christ was sent from God?” In the following sentences Chrys. seems to have been scarcely understood by his reporter. His meaning may be thus represented: “And yet, so it is: everywhere in the Scriptures we find examples of this remarkable μείωσις: “Christ was sent from God,” seems to be the point most studiously inculcated (τὸ σπουδαζόμενον): nay, we find it carried to the utmost (μεθ᾽ ὑπερβολῆς) in some of Christ’s own expressions. And so here: when Peter stands up—he, the leader of the Apostles, the lover of Christ, the good shepherd, the man entrusted with the keys of the kingdom of heaven, the man who has received the deposit of the Wisdom of the Spirit—after he has subdued the audience by the terrors of the coming judgments, has shown that he and his company have received wonderful gifts as foretold by the Prophet, and has made it felt that they have a right to be believed: you may well expect after all this that his first word about Christ will be something great; that he will certainly launch out boldly into the declaration, He is risen! Only think, though, what boldness to say this in the midst of the murderers!—Nothing of the kind. He begins with, “Jesus the Nazarene, a man proved to be from God unto you by signs, etc. which—(He did? no, but) God did by Him, etc. Wait awhile, however: the Orator will say all that needs to be said in due time.” For this was the point 38which on all occasions both He and John and the Apostles were studious to show. Thus hear John saying: “The same said unto me On whom thou shalt see the Spirit descending, and abiding on him, this is He.” (John i. 33.) But Christ Himself does this to an extreme; Of Myself I am not come, He sent Me. (ib. vii. 28.) And everywhere in the Scriptures this seems the point most studiously insisted upon. Therefore also this holy leader of the blessed company, the lover of Christ, the good shepherd, the man put in trust with the keys of heaven, the man who received the Spiritual Wisdom, when he has first subdued the Jews by fear; and has shown what great things have been vouchsafed to the disciples, and what a right they have to be believed, then first proceeds to speak concerning Him. Only think what boldness it was to say it, in the midst of the murderers—that He is risen! And yet he does not all at once say, He is risen; but what?—“He came,” says he, “from God: this is manifest by the signs which”—he does not yet say, Jesus Himself wrought: but what?—“which God wrought by Him in the midst of you.” He calls themselves as witnesses. “A man proved (to be sent) from God among you, by miracles and wonders and signs, which God wrought by him in the midst of you, as also ye yourselves know.” Then, having fallen upon the mention of that their sacrilegious outrage, observe how he endeavors to quit them of the crime: “Him,” he says, “being by the determinate counsel and foreknowledge of God delivered up”: (v. 23) [adding however,] “ye have taken, and by wicked hands have crucified and slain:” for though it was predetermined, still they were murderers.¹⁵²¹⁵²    Εἰ γὰρ καὶ ὡρισμένον ἦν, φησὶν, ὅμως ἀνδροφόνοι ἦσαν. B. C. afterἀπαλλ. τοῦ ἐγκλήματος, and before the text. As the sentence so placed seemed to make Chrys. contradict himself, the othermss. and Edd. before Ben. omit it. Something is wanting, which perhaps may be supplied from Œcumen. ᾽Αλλὰ καὶ ἀπαλλάσσων οὐκ ἀφίησιν αὐτοὺς πάντη τοῦ ἐγκλήματος. ᾽Επάγει γὰρ, ὅτι διὰ χειρῶν ἀνόμων ἀνείλετε. [“By the determinate counsel and foreknowledge of God:”] all but using the same words as Joseph did; just as he said to his brethren; “Be not angry one with another by the way: God sent me hither.” (Gen. xlv. 5, 24.) It is God’s doing. “What of us, then?” (it might be said,) “it was even well done on our part.” That they may not say this, therefore it is that he adds, “By wicked hands ye have crucified and slain.”¹⁵³¹⁵³    In v. 23, the preferable reading is διὰ χειρὸς ἀνόμων, “through the hand of lawless men,” instead of διὰ χειρῶν ἀνόμων of the Text. Recep. So A, B, C, D, Tisch. W. and H., Lach. Treg. R.V. This reading is also to be preferred in accordance with Bengel’s first rule of text-criticism—Lectio difficilior principatum tenet.—G.B.S. Here then he hints at Judas; while at the same time he shows them that it was not from any strength of theirs, and would not have been, if He had not Himself permitted it: it was God that delivered Him up. He has transferred the evil entire upon the head of Judas, now already parted from them; for he it was that delivered Him over to them by the kiss. Or, “By wicked hands,” refers to the soldiers: for neither is it simply, “Ye have slain,” but, By wicked men ye have done this.¹⁵⁴¹⁵⁴    The confusion may be cleared up by supposing that Chrys. here commented upon the words διὰ χειρῶν ἀνόμων as admitting of a double connection: viz.: withἔκδοτον λαβόντες and with προσπ. ἀνείλετε. In the former, it refers to Judas: while at the same time, it is shown that of themselves they had no power against Him. He was delivered up by the predestination and will of God, by means of the wicked hands of Judas; upon whom (already gone to his doom) the evil is shifted entire. But again, as ἔκδοτονis not put simply and without addition (ἁπλῶς), so neither (οὐδὲ) is ἀνείλετε: but “by wicked hands ye slew,” i.e. by the soldiers. And observe how everywhere they make it of great importance that the Passion should first be confessed. Whom God Raised Up (v. 24), says he. This was the great thing; and observe how he sets it in the middle of his discourse: for the former matters had been confessed; both the miracles and the signs and the slaying—“Whom God,” says he, “raised up, having loosed the pains of death, because it was not possible that He should be kept in its power.” It is something great and sublime that he has hinted at here. For the expression, “It was not possible,” even itself is that of one assigning something.¹⁵⁵¹⁵⁵    The text seems to be corrupt: καὶ αὐτὸ διδόντος ἔστιν τίδείκνυσιν ὅτι. B. omits ἔστιν τί. Perhaps καὶ αὐτὸ is derived from an abbreviation of κρατεῖσθαι αὐτόν: and διδόντος ἔστιν τι· may be, “is (the expression) of one assigning something, i.e. some special prerogative to Him:” or, possibly, “For the expression, Καθότι οὐκ ἦν δυνατὸν even of itself implies the granting of something (in His case):” viz. as a postulate. E. καὶ αὐτὸν διδόντα ἐμφαίνει κατασχεῖν· καὶ ὅτι, i.e. “that it was even He that gave death the power to hold Him:” this, which is adopted by Edd. is, however, not a various reading, but only an attempt to restore the passage. Œcumen. gives no assistance: he has only, διὰ δὲ τοῦ, καθότι οὐκ ἦν δυν. αὐτὸν κρατ., τὸ μεγαλεῖον αὐτοῦ παρίστησι, καὶ ὅτι οὐκέτι ἀποθνήσκει. In the next sentence E. and Edd. have: “For by ‘pains of death’ Scripture is everywhere wont to express ‘danger:’” but Œcumen. and Cat. agree with the old reading, ἡ Παλαία. Possibly the meaning of the whole passage may be somewhat as follows. “It is something great and sublime that Peter has darkly hinted in saying, ‘it was not possible that He should be holden of it.’ And the very expressionκαθότι implies that there is something to be thought of (comp. Caten. in 1). Then, in the Old. Test., the expression ὠδῖνες θανάτου means pains in which death is the agent; but here they are the pangs inflicted upon death itself, travailing in birth with Christ ‘the first-begotten from the dead.’ It shows then both that death could not endure to hold Him, and, that Christ being raised from the dead dieth no more. For the assertion, etc. But then, without giving them time to ponder upon the meaning of what he has darkly hinted, he goes off to the Prophet,” etc.—On the expression ὠδῖνας λύειν Mr. Field, Index to Hom. in Matt. s. v., remarks, that “it is said sometimes of the childbearing woman herself, as p. 118. B., sometimes of the child born, as p. 375. A., sometimes of the person aiding in the delivery, as Job xxxix, 2. Hence the obscure passage Acts ii, 34is to be explained. See Theophylact in 1.” It 39shows that death itself in holding Him had pangs as in travail, and was sore bestead:¹⁵⁶¹⁵⁶    It is noteworthy that this interpretation of ὠδῖνας τοῦ θανάτου (24) is exactly that of Meyer who explains thus: “Death travailed in birth-throes even until the dead was raised again. With this event these pangs ceased, they were loosed; and because God had made Christ alive, God has loosed the pangs of death.” Other interpretations are: (1) The snaresor bands of death, on the ground thatὠδῖνες is used in the lxx. to translate the Hebrew iחבל (e.g. Ps. xviii. 5), which has this meaning. So Olsh. (2) That the pains of Jesus connected with the whole experience of death are meant. He is popularly conceived as enduring these pains until the resurrection when God loosed them, the conception being that he was under their power and constraint. We prefer this view. So Lechler, Gloag, Hackett.—G.B.S. whereas, by pains, or, travail-pangs,of death, the Old Testament means danger and disaster: and that He so rose as never more to die. For the assertion, “Seeing that it was not possible that He should be holden of it,” means this, that His rising was not common to the rest. Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning. “For David saith (with reference) to Him.” (v. 25.) And observe how, once more, the testimony is lowly. For therefore he begins the citation further up, with the matters of lowlier import: therefore¹⁵⁷¹⁵⁷    i.e. The former part of the passage cited, down to, “Thou wilt not leave my soul in hell,” as far as the words go, is no more than David might say in reference to himself, or any other saint: viz. he set God always before his face, etc. therefore (διὰ τοῦτο, referring to v. 26. διὰ τοῦτο εὐφρ.) death was not in the number of things that cause grief. And St. Peter instead of going at once to that in the prophecy which is peculiar to Christ, with wise management begins with what is less exalted, ἅτε εἰσαγωγικωτέρων λόγων δεομένοις, Œcumen.—For διὰ τοῦτο οὐ τῶν λυπούντων ὁ θάνατος, E. and Edd. have ἵνα δείξη, ὅτι οὐ…“to show that death,” etc. was death not in the number of grievous things [because], says he, “I foresaw the Lord always before my face, that He is on my right hand that I should not be moved:” (v. 25–27) and, “that Thou wilt not leave my soul in hell.” Then, having finished the citation from the Prophet, he adds; “Men and brethren.” (v. 29.) When he is about to say anything great, he uses this opening address, to rouse and to conciliate them. “Let me be allowed,” he says, “to speak freely to you of the patriarch David.” Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply “concerning David,” but “concerning the patriarch David, that he is both dead and buried:” he does not also say, “and is not risen again,” but in another way (though this too would have been no great thing to say), “And his sepulchre is with us unto this day,” he has said what comes to the same thing. Then—and even so he does not come to the mention of Christ, but what next?—he goes on with his encomium upon David, “Being therefore a prophet, and knowing that with an oath God had sworn unto him.” (v. 30.) But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ’s resurrection, as seeing that it would be an injury to the prophecy, and a derogating from (τἥς εἰς αὐτοὺς τιμἥς) their honor, if this were not the fact. “And knowing,” he says, “that with an oath God had sworn unto him”—he does not say simply “promised”—“of the fruit of his loins after the flesh to raise up Christ, to seat Him upon his throne.” Observe how he has again only hinted at what is sublime. For now that he has soothed them with his expression, he confidently adds this: The prophet [saith it] “of His resurrection, that neither was His soul left in hell, nor did His flesh see corruption.” (v. 31.) This again is wonderful: it shows that His resurrection was not like that of other men. For though death laid hold on Him, yet it did not its own work then.—And, as regards the sin, he has spoken of that, covertly and darkly; of the punishment, he forbore to add anything; but that they had slain Him, this he has spoken out; for the rest he now comes to the sign given by God. And when it is once proved, that He, the slain, was just, was dear to God, then, though thou be silent of the punishment, be sure that he which did the sin will condemn himself more than ever thou canst condemn him. So then, that he refers all to the Father, is in order that they may receive what is said: and that assertion, “Not possible,” he fetches in from the prophecy. Well then, let us again look over what has been said.

“Jesus of Nazareth, a man proved (to be sent) from God unto you.” (Recapitulation of v. 22–31): one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, “No man can do these miracles which Thou doest—By miracles, and 40wonders, and signs which God wrought by Him in the midst of you” (John iii. 2): not secretly. Setting out from facts notorious to those whom he was addressing, he then comes to things hidden. Thereupon [in saying, “By the determinate counsel and foreknowledge of God,”] (v. 23) he shows that it was not because they had the power to do it, and that there was a wisdom and a Divine arrangement in the event, seeing it was from God. He rapidly passes over the unpleasant part, [adding, “Whom God raised up,” etc.] (v. 24). For it is always a point of great importance with them to show that He was once dead. Though ye should deny it, says he, (ἐκεῖνοι) those (present) will bear witness to the fact. [“Having loosed the pangs of death.”] He that gives Death trouble, may much more give trouble to them that crucified Him: however, nothing of the kind is here said, as that He had power to slay you. Meanwhile,¹⁵⁸¹⁵⁸    τέως μανθάνωμεν καὶ ἡμεῖς οὕτω κατέχειν. As the text stands, this can only mean, “And here by the bye let us also learn how to hold fast Christ; not to hold Him with pain, like one in travail-pangs, who therefore cannot hold fast, but is in haste to be delivered,” etc. But this can hardly have been St. Chrysostom’s meaning. Something seems to be omitted after καὶ ἡμεῖς or οὕτω.—Edd. τέως δὲ μανθάνομεν καὶ ἡμεῖς διὰ τῶν εἰρημένων τί ἐστι τὸ κατέχειν. If this is: “What is the meaning of the expressionκατέχειν, the emphatic καὶ ἡμεῖς is superfluous; and besides, the wordκατέχειν does not occur in the text commented upon. Œcum. and the Catena give no help. let us also learn thus to hold. For one that is in pain like a woman in travail, does not hold the thing held, and is not active but passive; and makes haste to cast it off. And it is well said: “For David saith in reference to him” (v. 25); that you may not refer that saying to the Prophet.—[“Therefore being a Prophet, and knowing,” etc.] (v. 30, 31.) Do you observe how he now interprets the prophecy, and does not¹⁵⁹¹⁵⁹    Edd. καὶ γυμνήν τίθησι δηλῶν πῶς. “And gives it bare (of comment), showing.” Montf. mistranslates γυμνὴν τιθ, nudam exponat, and notices the old reading (A. B. C ) with the remark, Unus Codex προφ. οὐ γυμνήν. Minus recte. But Chrys. is now commenting on v. 30, 31. “Above, St. Peter gave the prophecy by itself: now he adds his own exposition and reasoning, “Being therefore a Prophet.” etc. give it bare of comment? How did He “seat Him upon” David’s “throne?” For the kingdom after the Spirit is in heaven. Observe how, along with the resurrection, he has also declared the kingdom in the fact of His rising again. He shows that the Prophet was under constraint: for the prophecy was concerning Him. Why does he say, not, Concerning His kingdom (it was a great matter), but “Concerning His resurrection?” And how did He seat Him upon his (David’s) throne? Why, He reigns as King over Jews also, yea, what is much more, over them that crucified Him. “For His flesh saw no corruption.” This seems to be less than resurrection, but it is the same thing.

“This Jesus”—observe how he does not call Him otherwise—“hath God raised up; whereof all we are witnesses. Being therefore by the right hand of God exalted” (v. 33, 34): again he takes refuge with the Father, and yet it had been enough to say what precedes: but he knows what a great point this is. Here he has hinted at the Ascension also, and that Christ is in heaven: but neither does he say this openly. “And having received,” says he, “the promise of the Holy Ghost.” Observe how, in the beginning of his discourse, he does not say that Jesus Himself had sent It, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: [“He hath shed forth this, which ye do see and hear.”] And of the resurrection he has made continual mention, but of their outrageous deed he has spoken once for all. “And having received the promise of the Holy Ghost.” This again is great. “The promise,” he says; because [promised] before His Passion. Observe how he now makes it all His [“He hath poured forth this”], covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, “In the last days I will pour forth of My Spirit on My Servants, and on Mine handmaids, and I will do wonders in the heaven above. (supra, v. 17.) Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of “His having received of the Father.” He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (Arist. Rhet. 1. 3.) (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: “The same,” says he, “shall baptize you with the Holy Ghost.” (Matt. iii. 11.) And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or [it may be], “the promise” which He promised to us. He so foreknew it about to be, and has given it to us greater after the resurrection. And, “hath poured it out,” he says; not¹⁶⁰¹⁶⁰    ᾽Εξέχεε, φησὶν, οὐκ ἀξίωμα ζητῶν, καὶ οὐχ ἁπλῶς. Edd. ᾽Εξ., φ. ᾽Ενταῦθα τὸ ἀξίωμα ἐμφαίνει, καὶ ὅτι οὐχ ἅπλως. “Here he intimates the dignity: and that,” etc. But the meaning is, “He poured it forth, not requiring merit: i.e. not giving here and there to the most deserving, but as the phrase implies, with unsparing liberality.”μετὰ δαψιλείας. N. μεθ᾽ ὑπερβολῆς. requiring worthiness: and not 41simply gave, but with abundance. Whence¹⁶¹¹⁶¹    πόθεν τοῦτο; Edd. “Wherefore also to prove this very thing, he adds what follows.” The connection is, “He has shed forth. How so? It must be He; for not David ascended,” etc. does this appear? Henceforth after the mention of His giving the Spirit, he confidently speaks also of His ascension into heaven; and not only so, but again adducing the witness, and reminding them of that Person concerning Whom Christ once spake. (Matt. xxii. 43) “For not David,” says he “ascended into the heavens. (v. 34.) Here he no longer speaks in lowly phrase,¹⁶²¹⁶²    Here five of our mss. have μεθ᾽ ὑπερβολῆς, “hyperbolically:” but the reading of E. μεθ᾽ ὑποστολῆς is attested by Œcumen. and the Catena. having the confidence which results from the things said; nor does he say, “Be it permitted me to speak,” or the like: “But he saith himself; The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool.” Now if He be David’s Lord, much more shall they not disdain Him. “Sit thou on My right hand;” he has set the whole matter here; “until I make Thine enemies Thy footstool:” here also he has brought upon them a great terror, just as in the beginning he showed what He does to His friends, what to his enemies. And again, as to the act of subjugation, not to provoke unbelief, he ascribes it to the Father. Since then these are great things that he has uttered, he again brings his discourse down to lowly matters. “Let therefore,” he says, “the whole house of Israel know assuredly: i.e. question ye not, nor doubt ye: then also in the tone of command it follows; “that God hath made Him both Lord”—this he says from David—“and Christ,” (v. 36), this from the Psalm:¹⁶³¹⁶³    i.e. the expression “Lord” is derived from David’s, “My Lord:” the expression “Christ,” or rather καὶ Χριστὸν ὁ Θεὸς ἐποίησ εν, is from the Psalm: meaning perhaps the second Psalm. Edd. have, “this he says from David and from the Psalm,” after the text. For when it would have been rightly concluded, “Let therefore the whole house of Israel know assuredly that” He sitteth on the right hand of God, this, which would have been great, he forbears, and brings in a different matter which is much more humble, and the expression “Hath made;” i.e. hath ordained: so that there is nothing about (οὐσίωσις) communication of substance here, but the expression relates to this which has been mentioned. “Even this Jesus, Whom ye crucified.” He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.¹⁶⁴¹⁶⁴    The two Old Test. pp. (Joel ii. 28–32;Ps. xvi. 8–11) which occur in this chapter are quoted from the lxx., the former freely, the latter with great exactness. The following peculiarities of phraseology are noticeable in the first passage. (1) “In the last days,” more definite expression for the Heb. and lxx. “afterward.” (2) The partitive expression: “I will pour out of my Spirit,” is after the lxx. vs. the original which reads: “I will pour out my spirit.” (3) The phrases: “saith God” and “they shall prophesy” (17, 18) are added to both Heb. and lxx. (4) “Vapor” is from lxx. for Heb. “columns.” (5) If we read καὶ ἐπιφάνη at the end of v. 20 (as Mey., W. and H.) it is from the lxx. an inaccurate trans. of Hebrew for “fearful,” occasioned by misunderstanding on the part of the Seventy of the derivation of the Heb. word. The second pp. follows the lxx. exactly and in several deviations from the original.—G.B.S.

But the admirable and great ones, and beloved of God, need none of these motives: men, such as was Paul: not of the kingdom, not of hell, made he account. For this is indeed to love Christ, this to be no hireling, nor to reckon it a matter of trafficking and trading, but to be indeed virtuous, and to do all for the love of God. (Rom. ix. 3.) Then what tears does it not deserve, when, owing so large a measure, we do not even like traders seek the kingdom of heaven! He promises us so great things, and not even so is He worthy to be heard? What can come up to this enmity!¹⁶⁵¹⁶⁵    Alluding to the Psalm above cited, “Until I make Thine enemies Thy footstool.” And yet, they are mad after money-making, though it be with enemies, though it be with slaves, though it be with persons most hostile to them, that they come in contact, though it be with persons utterly evil, if only they expect that they shall be enabled by their means to make money, they will do everything, will flatter, and be obsequious, and make themselves slaves, and will esteem them more to be revered than all men, to get some advantage out of them: for the hope of money does not allow them to give a thought to any such considerations as these. But the Kingdom is not so powerful as money is; nay, rather, not in the smallest proportion as powerful. For¹⁶⁶¹⁶⁶    In the modern text the connection is supplied, and the thought expanded. “And yet neither is it any ordinary being that promises it: but One who is beyond comparison greater than the Kingdom itself. Now when the promise is a Kingdom, and God the Giver thereof, it is a great thing, the very receiving from such a Giver. it is no ordinary Being that promises: but this is greater than even the Kingdom itself that we receive it from such a Giver! But now the case is the same as if a king, wishing, after ten thousand other benefits, to make us his heirs and coheirs with his son [should be despised]: while some captain of a band of robbers, who has done ten thousand wrongs to us and to our parents, and is himself fraught with ten thousand wickednesses, and has utterly marred our honor and our welfare, should, on presenting a single penny, 42receive our worship. God promises a Kingdom, and is despised: the Devil helps us to hell, and he is honored! Here God, there Devil. But let us see the difference of the tasks enjoined. For if there were none of these considerations in the case: if it were not, here God, there Devil; not, here one helping to a kingdom, there to a hell: the nature itself of the tasks enjoined were sufficient to induce us to comply with the former. For what does each enjoin? The one,¹⁶⁷¹⁶⁷    In the original the pronouns areἐκεῖνος (God), οὗτος (the Devil; for which however our mss. have οὐ τὰ and αὐτὰ): then inversely, ἐκεῖνος (the Devil), οὗτος(God). The modern text reduces the antithesis to regularity by transposing the first and second clause, with ἐκεῖνος, οὗτος, in each member. Mr. Field, however, Hom. in Matt. 709 B. not. has remarked, that St. Chrys. is negligent in his use of these pronouns, and this passage may be added to those cited. the things which make glorious; the other the things which put to shame: one, the things which involve in ten thousand calamities and disgraces; the other, the things which have with them abundant refreshment. For look: the one saith, “Learn ye of Me, for I am meek and lowly of heart, and ye shall find rest unto your souls.” (Matt. xi. 29): the other saith, Be thou savage, and ungentle, and passionate, and wrathful, and more a wild beast than a man. Let us see which is more useful, which, I pray you, more profitable. “Speak not of this,” say you.¹⁶⁸¹⁶⁸    ῎Ιδωμεν τί χρησιμώτερον, τί δαὶ (δὲ, A. N.) ὠφελιμώτερον. (Here N. adds: Μὴ τοῦτο δῶμεν τί χρησιμώτερον· τὶ δὲ ὠφελιμώτερον̀) Μὴ τοῦτο φησὶν εἴπῃς· ἀλλ᾽ ἐννόησον ὅτι διάβολός ἐστιν· μάλιστα μὲν ἂν ἐκεῖνο δειχθῇ· δεῖ καὶ πόνους ὑποστῆναι καὶ πάλιν, κ. τ. λ. The addition in N. is perhaps the result of unintentional repetition. If meant for emendation, it supposes an antithesis ofχρησ. and ὠφελιμώτερον: “let us grant which is more serviceable (to others): but (the question is) which is more profitable (to one’s self).” This, however, is not what the context requires. Rather it seems that something is omitted after εἴπῃς: e.g. ἀλλ᾽ ἴδωμεν τί εὐκολώτερον, “But let us see which is more easy.” In the following sentence, it is not clear whether μάλιστα μὲν belongs to δεῖ καὶ π. ὑ. “of course, if the former appear to be the case, it is necessary,” etc. or, to the preceding clause, as in the translation: “above all (consider that it is the devil who gives the bidding), if that appear to be the case (i.e. that it is the easier of the two): it is needful,” etc.—Edd. “But not only this, but bethink you that he indeed is the devil: for above all if that be shown, again the prize of victory shall be greater.” * * * But consider that he is the devil: above all indeed, if that be shown: there is need also to undergo toils, and, on the other hand, the prize of victory will be greater. For not he that enjoins easy tasks is the kind (κηδεμὼν) benefactor, but he that enjoins what is for our good. Since fathers also enjoin disagreeable tasks; but for this¹⁶⁹¹⁶⁹    διὰ τοῦτο, i. e. by enjoining τὰ συμφέροντα, although φορτικὰ, are fathers and masters shown to be truly such, whereas kidnappers who steal away children, seduce them by promising pleasure, and λυμεῶνες, masters who ruin their servants, let them have their own way.—Morel. Ben. ᾽Εκεῖνοι δὲ ἀνδραπ. καὶ λυμ. καὶ πάντα τὰ ἐνάντια: “but the others are kidnappers and destroyers, and all that is contrary (to fathers and masters).” Savil. as above. they are fathers: and so again do masters to slaves: but kidnappers and destroyers (λυμεὥνες) on the other hand, do just the reverse. And¹⁷⁰¹⁷⁰    Πλὴν ὅτι καὶ ἡδονὴν ἔχει, δῆλον ἐκεῖθεν. We have supplied the interpretation in the translation. ᾽Εκεῖθεν, i.e. from that saying, “Come unto Me,” etc. D. has ἐντεῦθεν: i.e. “is manifest from the following consideration.” yet that the commands of Christ are attended with a pleasure, is manifest from that saying. For to what sort do you take the passionate man to belong, and to what the forbearing and meek? Does not the soul of the (ἐκείνου) one¹⁷¹¹⁷¹    Here is another instance of the negligent use of the pronouns ἐκεῖνος andοὗτος noticed above (note 1). In the modern text this is altered, besides other changes intended as improvements upon the ornate description following. We have retained the original text throughout.seem to be in a kind of solitary retreat, enjoying exceeding quiet; while that of (τούτου) the other is like a market-place and tumult and the midst of cities, where great is the clamor of those going out, the noise of camels, mules, asses: of men shouting loud to those that meet them, that they may not be trodden under foot: and again, of silver-beaters, of braziers, of men thrusting and pushing this way and that and some overborne, some overbearing? But the soul of (τούτου) the former is like some mountain-top, with its delicate air, its pure sunshine, its limpid gushing fountains, its multitude of charming flowers, while the vernal meads and gardens put on their plumage of shrubs and flowers, and glance with rifling waters: and if any sound is heard there, it is sweet, and calculated to affect the ear with a sense of much delight. For either the warbling birds perch on the outermost spray of the branching trees, and cicadas, nightingales and swallows, blended in one harmony, perform a kind of concerted music; or the zephyr gently stirring the leaves, draws whistling tones from pines and firs, resembling oft the notes of the swan: and roses, violets, and other flowers, gently swayed, and (κυανίζοντα) dark-dimpling, show like a sea just rippled over with gentle undulations. Nay, many are the images one might find. Thus, when one looks at the roses, one shall fancy that he beholds in them the rainbow; in the violets a waving sea; in the lilies, the sky. But¹⁷²¹⁷²    Οὐ τῇ θέ& 139· δὲ μόνον οὐδὲ τῇ ὄψει τέρπει (Sav. τέρποιτο ἄν) τότε ὁ τοιοῦτος, ἀλλὰ καὶ (ἐν B. C ) τῷ σώματι αὐτῷ τοῦ πρὸς τὸν λειμῶνα ὁρῶντος, (τοῦ π. τ. λ. ὁ. om. Sav. with full stop atαὐτῷ., ἐκεινον (γὰρ add. B. Sav.)μᾶλλον ἀνίησι κ. τ. λ. Savile’s reading, adopted by Ben. rests on the sole authority of the New College ms. and is manifestly a correction, as the Paris Editor remarks. (This ms. has the clauseτοῦ….ὁρῶντος, but dotted for correction or omission, and the γὰρ is added by a later hand.) But the passage seems to be incurably corrupt and only so much of the sense can be guessed at, that the delight is said not only to affect the eye, but to be felt through the whole frame of the beholder. not by the spectacle alone, and the beholding, does such an one then cause delight: but also in the very body of him that looks to the meadow, rather it refreshes him, and causes him to breathe freely, so that he thinks himself more in heaven than on 43earth. There is withal a sound of a different kind, when water from the mountain-steep, borne by its own force through ravines gently plashes over its pebbly bed with lulling noise, and so relaxes our frame with the pleasurable sensations, as quickly to draw over our eyes the soft languor of slumber. You have heard the description with pleasure: perhaps also it has made you enamored of solitude. But sweeter far than this solitude is the soul * * of the long-suffering. For it was not for the sake of describing a meadow, nor for the sake of making a display of language, that we have broached this similitude: but the object was, that, seeing how great is the delight of the long suffering, and how, by converse with a long suffering man, one would be far more both delighted and benefited, than by frequenting such spots, ye may follow after such men. For when not even a breath of violence proceeds from such a soul, but mild and engaging words, then indeed does that gentle softness of the zephyr find its counterpart: entreaties also, devoid of all arrogance, but forming the resemblance to those winged warblers,—how is not this far better? For not the body is fanned by the soft breeze of speech; no, it refreshes our souls¹⁷³¹⁷³    ἀλλὰ ψυχὰς ἀνίησιν θερμαινομένη καὶ ζέουσα. (θέουσα A.) The latter words, “heated and glowing,” as manifestly unsuitable to αὔρα are omitted in the modern text. They seem to be a fragment of a sentence, describing the heat of fever, or of passion.heated and glowing. A physician, by ever so great attention, could not so speedily rid a man of the fever, as a patient man would cool, by the breath of his own words, a person who was passionate and burning with wrath. And why do I speak of a physician? Not even iron, made red-hot and dipped into water, so quickly parts with its heat, as does the passionate man when he comes in contact with the soul of the long-suffering. But as, if it chance that singing birds find their way into the market, they go for nothing there, just so is it with our precepts when they light upon souls addicted to wrathful passions. Assuredly, sweeter is gentleness than bitterness and frowardness.—Well, but the one was God’s bidding, the other the devil’s. Do you see that it was not for nothing that I said, even if there were no devil or God in the case, the things enjoined would be enough in themselves to (ἀποστἥσαι) revolt us? For the one is both agreeable to himself, and serviceable to others, the other displeasing to himself, and hurtful to others. Nothing is more unpleasant than a man in a passion, nothing more noisome, more odious, more shocking, as also nothing more pleasing than one who knows not what it is to be in a passion. Better dwell with a wild beast than with a passionate man. For the beast, when once tamed, abides by its law; but the man, no matter how often you have tamed him, again turns wild, unless¹⁷⁴¹⁷⁴    πλὴν εἰ μὴ εἰς ἕξιν ἑαυτόν τινα τοιαύτην καταστήσειε. Edd. ἅπαξ εἰς ἕxin.…καταστήσας: “having settled himself down into some such habit.” But the old reading is preferable. “You may pacify him again and again, but the fit is subdued for the time, not the temper changed. There will be a fresh outbreak by and bye, unless indeed by self-discipline (ἑαυτὸν κατ.) he bring himself into a habit,” etc. however he should of himself settle down into some such habit (of gentleness).

For as a bright sunny day and winter with all its gloom, so are the soul of the angry and that of the gentle. However, let us at present look not to the mischievous consequences resulting to others, but to those which affect the persons themselves: though indeed it is also no slight mischief (to one’s self) to cause ill to another, for the present, however, let that be the consideration. What executioner with his lash can so lacerate the ribs, what red-hot lancets (ὀβελίσκοι) ever so pierced the body, what madness can so dispossess a man of his natural reason, as anger and rage do? I know many instances of persons engendering diseases by giving loose to anger: and the worst of fevers are precisely these. But if they so injure the body, think of the soul. For do not argue that you do not see the mischief, but rather consider, if that which is the recipient of the malignant passion is so hurt, what must be the hurt sustained by that which engenders it! Many have lost their eyes, many have fallen into most grievous disease. Yet he that bears bravely, shall endure all things easily. But, however, both such are the troublesome tasks the devil enjoins, and the wages he assigns us for these is hell. He is both devil and foe to our salvation, and we rather do his bidding than Christ’s, Saviour as He is, and Benefactor and Defender, and speaking as He does such words, which are both sweeter, and more reverend, and more profitable and beneficial, and are both to ourselves and to those who live in our company the greatest of blessings. Nothing worse than anger, my beloved, nothing worse than unseasonable wrath. It will not have any long delay; it is a quick, sharp passion. Many a time has a mere word been blurted out in anger, which needs for its curing a whole lifetime, and a deed been done which was the ruin of the man for life. For the worst of it is this, that in a little moment, and by one act, and by a single word, full oft has it cast us out from the possession of eternal good, and brought 44to nought a world of pains. Wherefore I beseech you to do all you can to curb this savage beast. Thus far, however, I have spoken concerning meekness and wrath; if one should take in hand to treat of other opposites, as covetousness and the mad passion for glory, contrasted with contempt of wealth and of glory; intemperance with sobriety; envy with benevolence; and to marshal them each against its opposite, then one would know how great the difference. Behold how from the very things enjoined it is plainly shown, that the one master is God, the other the devil! Why then, let us do God’s bidding, and not cast ourselves into bottomless pits; but while there is time, let us wash off all that defiles the soul, that we may attain unto the eternal blessings, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, and world without end. Amen.