"And as they spake unto the people, there came unto them the priests, and the captain of the temple."

Ere yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God's disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. "And the captain of the temple," it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding.

"Being grieved that they taught the people." (v. 2.) Not merely because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. "Because they taught the people, and preached through Jesus the resurrection of the dead." So mighty was His Resurrection, that to others also He is the cause of a resurrection. [246] "And they laid hands on them, and put them in hold unto the next day; for it was now eventide. (v. 3.) What impudence! They [247] feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. "For it was now eventide," it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid. And consider who these are who are arrested. They are the chiefs of the Apostles, who are now become a pattern to the rest, that they should no longer crave each other's support, nor want to be together. "Howbeit, many having heard the word, believed; and the number of the men was about five thousand." (v. 4.) How was this? Did they see them in honor? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter's sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were [their enemies] incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. [248] This again is of God's ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness.

"And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem." (v. 5, 6.) For now along with the other evils (of the times [249]), the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. "And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?" (v. 7.) And yet they knew it well; for it was because they were "grieved that they preached through Jesus the resurrection" that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. Observe then what they say: "And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them." (v. 8.) And now, I pray you, call to mind Christ's saying; "When they deliver you up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you. (Luke 12:11, 14.) So that it was a mighty Power they enjoyed. What then says Peter? "Ye rulers of the people, and elders of Israel." Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, "Ye rulers of the people, and elders of Israel, if we be this day called to account of the good deed done to the impotent man." He takes them in hand right valiantly; by the opening of his speech he exposes [250] them, and reminds them of the former things: that it is for a work of beneficence they are calling them to account. As if he had said, "In all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since "we are even put upon our trial for a good deed done to an impotent man," not a rich man, not powerful, not noble--and yet who would feel envy in a case like this?" It is a most forcible (apangelia, al. epangelia) way of putting the case; and he shows that they are piercing their own selves:--"By what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth:"--this is what would vex them most. For this was that which Christ had told the disciples, "What ye hear in the ear that preach ye upon the housetops.--That in the name of Jesus Christ," he says, "of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole." (v. 10). (Matthew 10:27.) Think not, he says that we conceal the country, or the nature of the death. "Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole." Again the death, again the resurrection. "This is the stone," he says, "which was set at nought of you builders, which is become the head of the corner." (v. 11.) He reminds them also of a saying which was enough to frighten them. For it had been said, "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. (Matthew 21:44.)--Neither is there salvation in any other, (v. 12.) Peter says. What wounds, think you, must these words inflict on them! "For there is none other name," he continues, "under heaven given among men, whereby we must be saved." Here he utters also lofty words. For when [251] the object is, not to carry some point successfully, but only to show boldness he does not spare; for he was not afraid of striking too deep. Nor does he say simply, "By another;" but, "Neither is there salvation in any other:" that is, He is able to save us. In this way he subdued their threatening.

"Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus." (v. 13.) The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. "And beholding the man which was healed standing with them, they could say nothing against it." (v. 14.) Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. "But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?" (v. 15.) See the difficulty they are in, and how the fear of men again does everything. As in the case of Christ, they were not able (as the saying is) to undo what is done, [252] nor to cast it into the shade, but for all their hindering, the Faith did but gain ground the more; so was it now. "What shall we do?" O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? "For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus." (v. 16-18.) See what effrontery is shown by these, and what greatness of mind by the Apostles. "But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people." (v. 19-21.) The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. "For all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was showed." (v. 22.) But let us look over what has been said from the beginning.

"And as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead." (Recapitulation, v. 1, 2.) So [253] then at first they did all for the sake of man's opinion (or glory): but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, "Do ye wish to bring this man's blood on us?" (ch. v. 28.) O the folly! Persuaded that He was risen, and having received this proof of it, [254] they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! [255] Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. Finding themselves overborne, they felt like persons who have been outwitted: as is the case with people who have been forestalled and made a sport of in some matter. And yet [256] they everywhere affirmed that it was God that raised Him: but [257] it was "in the Name of Jesus" that they spake; showing that Jesus was risen. "Through Jesus, the resurrection of the dead": for they themselves also held a resurrection: a cold and puerile doctrine, indeed, but still they held it. Why this alone, was it not sufficient to induce them to do nothing to them--I mean, that the disciples with such boldness bore themselves in the way they did? Say, wherefore, O Jew, dost thou disbelieve? Thou oughtest to have attended to the sign done, and to the words, not to the evil disposition of the many. "By their teaching the people." [258] For already they were in ill repute with them by reason of what they had done to Christ; so that they were rather increasing their own obloquy. "And they laid hands on them, and put them in hold until the morrow; for it was now eventide." (v. 3.) In the case of Christ, however, they did not so; but having taken Him at midnight, they immediately led him away, and made no delay, being exceedingly in fear of the multitude: whereas in the case of the Apostles here, they were bold. And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that.

"And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem." (v. 5.) Again in Jerusalem: and there it is that men's blood is poured out; no reverence for their city either; "And Annas, and Caiaphas," etc. (v. 6.) "And Annas," it says, "and Caiaphas." His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! "By what name have ye done this?" Why dost thou not speak it, what it is, but keepest that out of sight? "By what name have ye done this?" (v. 7.) And yet he affirmed, It was not we that did it. "Ye rulers of the people," etc. (v. 8.) Observe his wisdom: he does not say outright, "In the Name of Jesus we did it," but how? "In His Name this man"--He does not say, "was made whole by us;" but--"doth stand here before you whole." And again, "If we be examined concerning the good deed done to the impotent man." (v. 9.) He hits them hard, that they are always making a crime of such acts, finding fault with works of beneficence done to men: and he reminds them of their former doings, that they run to do murder, and not only so, but make a crime of doing good deeds. Do you observe too (in point of rhetoric) with what dignity they express themselves? [259] Even in the use of words they were becoming expert by practice, and henceforth they were not to be beaten down. [260] "Be it known unto you all," etc. (v. 10.) Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness--"Whom ye crucified! Whom God raised up"--this is bolder still! Think not that we hide what there is to be ashamed of. He says this all but tauntingly: and not merely says it, but dwells upon the matter. "This," says he, "is the Stone which was set at naught by you builders;" and then he goes on to teach them, saying in addition, "Which is made the head of the corner" (v. 11.); that is to say, that the Stone is indeed approved! Great was the boldness they now had, in consequence of the miracle. And when there was need to teach, observe how they speak and allege many prophecies; but when the point was to use boldness of speech, then they only speak peremptorily. Thus "Neither," says he, "is there any other name under heaven given among men whereby we must be saved." (v. 12.) It is manifest to all, he says, because not to us alone was that Name given; he cites even themselves as witnesses. For, since they asked, "In what name did ye it?" "In Christ's," says he: "there is none other name. How is it that ye ask? On all hands this is palpable. "For there exists not another name under heaven, whereby we must be saved." This is the language of a soul which has renounced (kategnokuias) this present life. His exceeding out-spokenness proves here, that when he speaks in lowly terms of Christ, he does it not of fear, but of wise forbearance (sunkatabainon): but now that it was the fitting time, he speaks not in lowly terms: by this very thing intending to strike dismay into them. Behold another miracle not less than the former. "And beholding the boldness of Peter and John," etc. "And they took knowledge of them that they had been with Jesus." (v. 13.) Not without a meaning has the Evangelist set down this passage; but in saying, "they recognized them that they had been with Jesus," he means, in His Passion: for only these were [with Him] at that time, and then indeed they had seen them humble, dejected: and this it was that most surprised them: the greatness of the change. For in fact Annas and Caiaphas with their company were there, and these then also had stood by Him, and their boldness now amazed them. "And beholding the boldness." For [261] not only their words; their very bearing showed it; that they should stand there so intrepidly to be tried in a cause like this, and with uttermost peril impending over them! Not only by their words, but by their gesture also, and their look and voice, and, in short, by everything about them, they manifested the boldness with which they confronted the people. From the things they uttered, they marvelled, perhaps: "that they were unlearned and common men:" for one may be unlearned, yet not a common or private man, and a common man, yet not unlearned. "Having perceived," it says. Whence? From [262] what they said? Peter does not draw out long speeches, but then by his very manner and method (thes apangelias kai thes sunthekes) he declares his confidence. "And they recognized them that they had been with Jesus." Which circumstance made them believe that it was from Him they had learned these things, and that they did all in the character of His disciples. [263] But not less than the voice of these, the miracle uttered a voice of its own: and that sign itself stopped their mouths. ["And beholding the man," etc.] So that they would have been peremptory (epeskepsan) with them, if the man had not been with them. "We cannot deny it." So that they would have denied it, if the thing had not been so: if the testimony had not been that of the people in general. "But that it spread no further among the people." (v. 17.) And yet it was palpable to all men! But such is the nature of wickedness: everywhere it is shamed. "Let us straitly threaten them." What sayest thou? Threaten? And expect ye to stop the preaching? And [264] yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail? "And they called them, and commanded them," etc. (v. 18, 19.) It [265] had been much better for them to let them go. "And Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." When the terror was abated (for that command was tantamount to their being dismissed), then also the Apostles speak more mildly: so far were they from mere bravery: "Whether [266] it be right," says he: and "We cannot [but speak]. Whether it be right in the sight of God to obey you rather than God." (v. 20.) Here [by "God"] they mean Christ, for he it was that commanded them. And once more they confirm the fact of His Resurrection. "For we cannot but speak the things we have seen and heard:" so that we are witnesses who have a right to be believed. "So when they had further threatened them." (v. 21.) Again they threatened in vain. "They let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done." So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. "For My strength," it is said, "is made perfect in weakness." (2 Corinthians 12:9.)

Already these as martyrs have borne testimony: set in the battle against all, they said, "We cannot but speak the things we have seen and heard." If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. For who, I would ask, were the frightened? those who said, "That it spread no further among people," or these who said, "we cannot but speak the things we have seen and heard?" And these had a delight, a freedom of speech, a joy surpassing all; those a despondency, a shame, a fear; for they feared the people. But these were not afraid of those; on the contrary, while these spake what they would, those did not what they would. Which were in chains and dangers? was it not these last?

Let us then hold fast to virtue; let not these words end only in delight, and in a certain elevation of the spirits. This is not the theatre, for singers (kitharodon), and tragedians, and musicians (kitharisthon), where the fruit consists only in the enjoyment and where the enjoyment itself passes with the passing day. Nay, would that it were enjoyment alone, and not mischief also with the enjoyment! But so it is: each man carries home with him much of what he has witnessed there, sticking to him like the infection of a plague: and one indeed, of the younger sort, having culled such snatches of song here and there of those satanic plays, [267] as he could fix in his memory, goes singing them about the house: while another, a senior, and forsooth too staid for such levity, does not this indeed, but what is there spoken, both the preachments and the very words, he remembers it all; and another again, some filthy and absurd ditty. From this place you depart, taking nothing with you.--We have laid down a law--nay, not we: God forbid! for it is said, "Call no man your master upon the earth" (Matthew 23:8); Christ has laid down a law that none should swear. Now, say, what has been done with regard to this law? For I will not cease speaking of it; "lest," as the Apostle saith, "if I come again, I must not spare." (2 Corinthians 13:2.) I ask then, have you laid the matter to heart? have you thought of it seriously? have you been in earnest about it, or must we again take up the same subject? Nay, rather, whether you have or not, we will resume it, that you may think seriously about it, or, if you have laid it to heart, may again do this the more surely, and exhort others also. With what then, I pray you, with what shall we begin? Shall it be with the Old Testament? For indeed this also is to our shame, that the precepts of the Law, which we ought to surpass, we do not even thus observe! For we ought not to be hearing such matters as these: these are precepts adapted to the poor Jewish level (thes 'Ioudahikhes euteleias): we ought to be hearing those counsels of perfection; "Cast away thy property, stand courageously, and give up thy life in behalf of the Gospel, scorn all the goods of earth, have nothing in common with this present life; if any wrong thee, do him good; if any defraud thee, bless him; if any revile thee, show him honor; be above everything." (S. Ambros. de Off. i. 2.) These and such as these are what we ought to be hearing. But here are we discoursing about swearing; and our case is just the same as if, when a person ought to be a philosopher, one should take him away from the great masters, and set him to spell syllables letter by letter! Just think now what a disgrace it would be for a man having a flowing beard, and with staff in hand, and cope on shoulders, [268] to go to school with children, and be set the same tasks with them: would it not be above measure ridiculous? And yet the ridicule which belongs to us is even greater. For not as the difference between philosophy and the spelling-lesson, so is that between the Jewish polity and ours: no indeed, but as the difference between angels and men. Say now, if one could fetch down an angel from heaven, and should bid him stand here and listen to our preaching, as one whose duty it is to conform himself thereto, would it not be shameful and preposterous? But if to be yet, like children, under teaching about these things be ridiculous; what must it be, not even to attend to these things: how great the condemnation, how great the shame! To be Christians still, and to have to learn that it is not right to swear! However, let us put up with that, lest we incur even worse ridicule.

Well, then, let us speak to you to-day from the Old Testament. What does it tell us? "Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One." And why? "For as a servant that is continually beaten shall not be without a blue mark, so he that sweareth." (Ecclus. xxiii. 10.) See the discernment of this wise man. He did not say, "Accustom not to swearing" thy mind, but "thy mouth"; because being altogether an affair of the mouth, thus it is easily remedied. For at last it becomes a habit without intention; as for instance, there are many who entering the public baths, as soon as they have passed the threshold, cross (Hom. in 1 Corinthians 11:7) themselves (sphragizontai). [269] This the hand has got to do, without any one's bidding, by force of habit. Again, at the lighting of a candle, often when the mind is intent on something else, the hand makes the sign. In the same way also the mouth, without concurrence of the mind, articulates the word, from mere habit, and the whole affair is in the tongue. "Neither use thyself," he says, "to the naming of the Holy One. For as a servant that is continually beaten shall not be without a blue mark, so he that sweareth." He speaks not here of false oaths, but he cuts down all oaths, and to them also assigns their punishment. Why then, swearing is a sin. For such in truth is the soul; full of all these ulcers, all these scars. But you do not see them? Yes, this is the mischief of it; and yet you might see if you wished; for God has given you eyes. With eyes of this kind did the Prophet see, when he said, "My wounds stink, and are corrupt, because of my foolishness." (Psalm 38:5.) We have despised God, we have hated that good Name, we have trodden Christ under foot, we have lost all reverence, none names the Name of God with honor. Yet if you love any one, even at his name you start to your feet; but God you thus continually invoke, and make nothing of it. Call upon Him for the benefit of your enemy; call upon Him for the salvation of your own soul; then he will be present, then you will delight Him; whereas now you provoke Him to anger. Call upon Him as Stephen did; "Lord," he said, "lay not this sin to their charge." (ch. vii. 59.) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. (1 Samuel 1:10.) I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those [270] who had driven him into banishment. For you to make mention at random of any person of consideration, is taken as an insult: and do you bandy God about in your talk, in season, out of season? I do not want to hinder you from keeping God always in your mind: nay, this I even desire and pray for, only that you should do this, so as to honor Him. Great good would this have done us, if we had called upon God only when we ought, and for what we ought. And why, I would ask, were such miracles wrought in the Apostles' times, and not in ours? And yet it is the same God, the same Name. But no, the case is not the same. For then they called upon Him only for those objects which I have mentioned; whereas we call upon Him not for these, but quite other purposes.--If a man refuse to believe you, and that is why you swear, say to him, "Believe me:" however, if you will needs make oath, swear by yourself. I say this, not to set up a law against Christ's law; God forbid; for it is said. "Let your yea be yea, and your nay, nay (Matthew 5:37): but by way of coming down to your present level, that I may more easily lead you to the practice of this commandment, and divert you from this tyrannical habit. How many who have done well in other respects, have been undone by these practices! Shall I tell you why it was permitted the ancients to take oaths? (for to take false oaths, was not permitted to them either.) Because they swore by idols. But are you not ashamed to rest in laws, by which they in their infirmity were led on to something better? It is true, when I take a Gentile in hand, I do not immediately lay this injunction upon him, but in the first place I exhort him to know Christ; but if the believer, who has both learnt Him and heard Him, must needs crave the same forbearance with the Gentile, what is the use, what the gain (of his Christianity?)--But the habit is strong, and you cannot detach yourself from it? Well then, since the tyranny of habit is so great, transfer it into another channel. And how is this to be done? you will ask. What I have said often, I say also now; let there be many monitors (logistai), let there be many examiners and censors (exetastai, dokimastai). Say, if you chance to put on your [271] mantle inside out, you allow your servant to correct your mistake, and are ashamed to learn of him, although there is much to be ashamed of in this; and here when you are getting hurt to your soul, are you ashamed to be taught better by another? You suffer your menial to put your dress in order, and to fasten your shoes, and will you not endure him that would put your soul in order? Let even your menial, your child, your wife, your friend, your kinsman, your neighbor, be your teachers on this point. For as when a wild beast is hunted down from all sides, it is impossible for it to escape; so he that has so many to watch him, so many to reprove him, who is liable to be struck at from all sides, cannot help being on his guard. The first day he will find it hard to put up with, and the second, and the third; but after that it will come easier, and, the fourth passed, there will not even be anything to do. Make the experiment, if you doubt me; take it into consideration, I beseech you. It is not a trifling matter to be wrong in, nor yet to come right in; on both sides it is great for evil and for good. May the good be effected, through the grace and loving-mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost be glory, power, and honor, now and ever, world without end. Amen.

Footnotes:

[246] It is more likely that katangelein en to 'Iesou ten anastasin k. t. l. means "to declare in (the case of) Jesus the resurrection," i. e. that the reference is specifically to the resurrection of Jesus instead of (as Chrys.) to the resurrection generally.--G.B.S.

[247] So A. C. N. Cat. but B. omits ouk. Edd. "They had their hands still reeking with the blood of their former victim and they were not chilled (enarkon), but again laid them upon others, to fill them with fresh blood. Or perhaps also they feared them as having now become a multitude, and for this reason the captain," etc. But the statement, ouk edeisan to plethos is explained in the Recapitulation: they led Christ to trial immediately, for fear of the multitude; but not so here.

[248] C. D. E. F. Ei gar ho staurotheis, phesi toiauta ergazetai, kai ton cholon anestesen, ou phoboumetha oude toutous. A. B. N. ergazetai, oude toutous phoboumetha; ton cholon anestese, and so Cat. which however has estesan. The meaning is obscure, especially the emphatic oude toutous: but perhaps it may be explained: "He was crucified; they did their worst to Him, to how little purpose! therefore neither need we fear these men, what they can do to us." But the report is otherwise so defective and confused, that perhaps what Chrys. actually said here was meant of the priests: "We were able to crucify the Master, therefore we do not fear these common men, His followers, though, as they say, it is He that does these works, that made the lame man walk."

[249] Something is wanting here: perhaps a remark on the mention of Annas as the high-priest, whereas elsewhere Caiaphas appears to have been high-priest shortly before.

[250] apo tou prooimiou diekomodesen, i. e. "You, the rulers of the people, and elders of Israel,--to make it a crime," etc. For this, which is the reading of the other mss. and the Catena, E. alone has kai diekodonise, mallon de autous kai anemnesen k. t. l. "And he rung them, nay, rather also reminded them," etc. Diakodonizein is a word elsewhere used by St. Chrys., and would suit the passage very well, either as "he put their unsoundness to the proof (like false metal, or cracked earthenware)," or "he sounded an alarm in their ears:" but the other is equally suitable, and better accredited here. Below, 'Epeide de kai krinometha k. t. l.--Cat. epei de. Edd. nun de.

[251] Otan gar me e ti katorthosai. Quando enim non est aliquid pr?clare agendum. Ben. Non est corrigendum aliquid, Erasm. But see the comment in the recapitulation. "Where need was to teach, they allege prophecies; where, to show boldness, they affirm peremptorily." katorthosai, "to carry their point," "to come off in the right;" viz. here, to convince by argument.

[252] anatrepsai (phesin) to genomenon ouk eni, A. B. C. Cat. A proverbial expression. Edd. anatrepsai to genomenon ouk ischusan, "Since then they had not power to undo," etc.

[253] We have supplied the text, instead of which C. inserts, "What shall we do to these men?" adopted by E. and Edd. Below, after the text 5. 28. E. inserts the latter part of v. 17. "Let us straitly threaten them," etc.

[254] All our mss. and Cat. peisthentos hoti aneste, kai touto (A. C. N. toutou, Cat. to) tekm. lab., hoti esti Theos, except that B. reads hoti an este Theos. Hence we read, hoti aneste. The repetition of these words may have led to the alteration.

[255] The modern text adds, "And marvel not that they again attempt what had been vainly essayed before."

[256] Kai men ano kai kato elegon. E. F. D. for the sake of connection insert dia touto before elegon, adopted in Edd.

[257] The same mss. and Edd. "And that in the Name of Jesus, this man stands before you whole." And below: "And besides, they themselves held, etc....: but now they disbelieve and are troubled, taking counsel to do something to them." Again, after "the wickedness of the many:"--"And pray why do they not deliver them up to the Romans? Already they were," etc. All these variations are due to the innovator, who did not perceive that the recapitulation began at the place marked above.

[258] The modern text inserts Kai ti depote ou paradidoasin autous Romaiois; "And why do they not deliver them over to the Romans? Already they were," etc. And after hoste mallon heautous ekakizon, the same adds, hupertithemenoi ten auton endeixin; and below, "But concerning these, they neither were bold, nor yet do they take them to Pilate."

[259] pos echei kai to baru ta rh& 208;mata; kai en toutois egumnazonto. i. e. "how their words have the rhetorical quality of to baru--grave and dignified impressiveness. Even in these, i. e. in the use of words," etc.

[260] Chrys. rightly remarks upon the great boldness and force of Peter's answer to the Sanhedrin (8-12). The ei anakrinometha, k. t. l. (9) is ironical: "If for doing a good deed a man must make answer." Then follow the bold declarations which are almost of the nature of a challenge (10) "Be it known to you all," etc., and the assertion that it was in the name which they despised--the "Nazarene"--that the miracle had been wrought and all this is pointed by the contrast: "Ye crucified" but "God raised" and the charge of opposition to the divine plan in that they had rejected the stone which God had made the head of the corner.--G.B.S.

[261] Ou gar ta rh& 208;mata monon, kai ta schemata edeiknunto to aphrontistos estanai peri toiouton krinomenous. A. C. but the former has edeiknuon, N. edeiknu. Our other mss. have, ou gar tois rh& 208;masi monon edeiknunto aphrontistountes p. t. krinomenoi: which is only an attempt to make the passage grammatical. The comment is on the word theorountes: they beheld the boldness, for not words only, their gestures also, declared it.--Below, ten parresian enephainon ten kata tou laou. 'Ex hon ephthengonto ethaumazon isos. Edd. ten parr. enephainon epi tou laou ex hon ephthengonto. 'Ethaumazon de isos.

[262] aph' hon elegon; Edd. and Erasm. take this affirmatively: but this can hardly be the Author's meaning; as he has just said that "from the things they uttered, they marvelled" that the speakers should be illiterate and common men. Something perhaps is wanting: e.g. "Not from the matter, but from the dialect, or from the brevity and abruptness of Peter's style, or, from the appearance of the men.--In the mss. the next sentence is, hoste epeskepsan an autois, Extrema auctoritate mandassent iis, Erasm. Acrius in eos egissent, Ben. Here and in what follows we have endeavored to restore the proper order. In the mss. in consequence, as it seems, of a confusion between the two clauses, ou dunametha arnesasthai, and ou dunametha gar...me lalein, the order of the comments is deranged: viz. "So that they would--been with them." "And they recognized--stopped their mouths:" "Whether it be right--judge ye.' When the terror--mere bravery. Whether it be right,' he says, and, We cannot deny it.' So that they would--better to let them go. Whether it be right--more than unto God.' Here by God--His Resurrection."

[263] The author seems to give two different interpretations of the statement: "They recognized them that they had been with Jesus." (1) They perceived that these were the men whom they had before seen in company with Jesus. (2) They saw that their words and acts betokened association with Jesus. It is evident that the former only is meant in this place.--G.B.S.

[264] Kaitoi pantachou hai archai deinai kai duskoloi. "If at the beginning you failed, how can you expect to succeed now? for the beginning being always the hardest part of any difficult undertaking, if you could not stop it then, much less afterwards." The modern text unnecessarily alters it to houpo p. hai a. chalepai te kai dusk.

[265] Pollo mallon autois beltion en autous apheinai. N. has a colon at autois, which perhaps is better; then the first clause may be the comment on to katholou me phthengesthai: "not to speak at all: much more to them. It had been better to dismiss them (at once)." For this sentence E. alone has, Panu ge, tous ouden humas hegoumenous kai apeilountas: "Aye, men who make nothing of you for all your threatening:" which is adopted by Edd.

[266] E. and Edd. "That a notable miracle is done, we cannot deny:" and below "Here they say, of God, for, of Christ.' Do you see how that is fulfilled which He said unto them, Behold I send you as sheep in the midst of wolves; fear them not.' Then once more they confirm," etc. For tou Theou, A. B. have tou Christou.

[267] The various readings are asmaton for dramaton, and mere for mele. Below, ton de ekeise legomenon kai kerugmaton kai rhematon memnetai panton. The mod, omits kai ker. The meaning is, "He cannot carry away in his memory the preaching which he hears in Church: but the preachments (proclamations) which he hears in the theatre he remember, every word."

[268] A description of the attire of a philosopher. Lucian mentions the long beard and the staff, but as the vestment, the tribonion or tritum pallium. The exomis elsewhere denotes (in opposition to epomis) a tunic without sleeves, forming part of the dress of old men, and slaves, and also used in comedy. Here it seems to mean a cope, perhaps (Doun. ap. Savil.), the original of the academic hood, caputium.

[269] Tertull. de Corona militum. "Ad omnem progressum atque promotum, ad omnen aditum et exitum, ad calceatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, qu?cunque nos conversatio exercet, frontem crucis signaculo terimus."

[270] huper ton phugadeusanton auton. When the "intercession" of Moses is spoken of, it is natural to suppose that the reference is to Exodus 32.11 ff. But Sav. and Ben. refer this to Numbers 12.13, perhaps because of eboa (LXX. eboese). But the addition, "for those who had driven him into banishment," does not suit the latter and less memorable occasion: for Miriam and Aaron did but "speak against Moses," not attempt to banish or expel him. More fully expressed, the meaning may be, "For a people who began by making him a fugitive, Exodus 2.15, Acts 7.29, and now had put the finishing stroke to their ingratitude." Comp. Exodus 17.4; Numbers 14:10, 13, etc.

[271] an men ton birron enallax peribale. A. N. biron. B. C. bion (the word birros, birrhus having perhaps become obsolete). Mod. ten estheta.

"And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them."

Not for their own glory did they tell the tale--how should such be their motive?--but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, "with one accord. And when they heard that," it is said, "with one accord they lifted up their voice to God, and said:" (v. 24) and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shown who was meet for the Apostleship, they said, "Thou, Lord, which knowest the heart of all men, show:" (ch. i. 24) for it was a subject for Prescience there: but here, where the thing needed was that the mouths of their adversaries should be stopped, they speak of lordship; wherefore they begin thus: Lord, "(Despota) the God that madest heaven and earth, and the sea, and all that in them is: Who, [272] by the Holy Ghost through the mouth of Thy servant, David our father, didst say, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ." (v. 24-26.) It is to sue God, as one may say upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and show that they "imagine vain things.--For of a truth," they proceed, "there were gathered together in this city, against Thy holy Child Jesus, (Phaida) Whom Thou hast anointed, both Herod, and Pontius Pilate, together with the Gentiles and the people of Israel, for to do whatsoever Thy hand and Thy counsel determined before to be done. And now, Lord, behold their threatenings." (v. 27-29.) Observe their largeness of mind (philosophian). These are not words of imprecation. In saying, "their threatenings, they do not mean this or that thing specifically threatened, but only in general, the fact of their threatening, perhaps, as being formidable. In fact, the writer is concise in his narrative. And observe, they do not say, "Crush them, cast them down;" but what? "And grant unto Thy servants, that with all boldness they may speak Thy word." Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. "By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus." (v. 30.) If in that Name the mighty deeds are wrought, great will be the boldness.

"And when they had prayed, the place was shaken where they were assembled together." (v. 31.) This was the proof that they were heard, and of His visitation. "And they were all filled with the Holy Ghost." What means, "They were filled?" It means, They were inflamed; and the Gift burned up within them. "And they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul." (v. 32.) Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, "Silver and gold have I none"; and again, that "they were all [273] together." (ch. iii. 6.) But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest. Now say, did their love beget their poverty, or the poverty the love? In my opinion, the love begat the poverty, and then the poverty drew tight the cords of love. For observe what he says: "They were all of one heart and of one soul." Behold, [274] heart and soul are what make the "together." "Neither said any of them that aught of the things which he possessed was his own; but they had all things common. And with great power the Apostles rendered their testimony (apedidoun) of the resurrection." (v. 33.) The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. "And great grace was upon them all. Neither was there any among them that lacked." (v. 34.) Their feeling was just as if they were under the paternal roof, all for awhile [275] sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property. "For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles' feet; and distribution was made unto every man according as he had need." (v. 35.) A great mark of honor this, that "they laid them at the Apostles' feet. And Joses, who by the Apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation.')" (v. 36.) I do not think that this is the same with the companion of Matthias; for that person was also called Justus and [Barsabas, but this, Joses and] "Barnabas" ["son of consolation"]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. "A Levite, and of the country of Cyprus by birth." Observe on all occasions how the writer indicates the breaking up of the Law. But how was he also a "Cyprian by birth?" Because they then even removed to other countries, and still were called Levites. "Having land, sold it, and brought the price, and laid it at the Apostles' feet. [276] "

Let us now look over again what has been said. ["And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them."] (Recapitulation, v. 23.) See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, "How we served (apechresametha) the priests!" nor were they ambitious of honor: but, we read, "they came unto their own company. Observe how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. "And when they heard that, we read, with one accord they lifted up their voice to God." (v. 24.) That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. "Lord, Thou the God that madest heaven and earth, the sea, and all that in them is." Observe how they say nothing idle, no old wives' talk and fables, but speak of His power. Just as Christ Himself said to the Jews, "If I by the Spirit of God do cast out devils:" behold the Father also speaks by the Spirit. For what saith it? "Lord, the God Who, [277] by the Holy Ghost, through the mouth of our father Thy servant David didst say, Why did the nations rage?" (v. 25.) Scripture is wont thus to speak of one as of many. "For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint, [278] both Herod and Pontius Pilate," etc. (v. 27.) Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.--That is, Not they had power to do this: but Thou didst it all, Thou [279] that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. (v. 28.) "For to do whatever Thy hand," etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things Thou wouldest: "For to do," as it is said, "whatsoever Thy hand and Thy purpose determined before to be done." What means, "Thy hand?" Here he seems to me to denote [280] one and the same thing by power and purpose, meaning that for Thee it is enough but to will: for it is not by power that one determines. "Whatsoever Thy hand," etc. i. e. Whatsoever Thou didst ordain: either this is the meaning, or, that by His hand He did effect. "And now, Lord, regard their threatenings." (v. 29.) As at that time, it is said, they "imagined vain things," so "now," grant that their imaginations may be in vain: i. e. let not their threatenings come into accomplishment. And this they said not because they would themselves deprecate any hardship, but for the preaching's sake. For they do not say, "and deliver us out of dangers;" but what? "And grant unto Thy servants, that with all boldness they may speak Thy word." Thou Who didst bring to pass the former designs, bring these also to accomplishment. Observe, [281] how they affirm God to be the Author of their confidence; and how they ask all for God's sake, nothing for their own glory or ambition. They promise for their own part, that they will not be dismayed; but they pray that signs may be wrought "by stretching forth Thy hand to heal, and that signs and wonders may be done:" (v. 30) for without these, however great the zeal they showed, they would be striving to no purpose. God assented to their prayer, and manifested this, by shaking the place. For "when they had prayed," it is said, "the place was shaken." (v. 31.) And wherefore this was done, hear from the prophet, when he says, "He looketh on the earth, and maketh it to tremble. (Psalm 104:32.) For by this He made it manifest that He is present to their prayers. And again, another prophet saith, "The earth was shaken, and did tremble at the presence of the Lord." (Psalm 18:7; lxviii. 8.) And God did this, both to make it more awful, and to lead them on to a courageous trust. "And they were all filled with the Holy Ghost, and they spake the word of God with boldness." They [282] gained increased boldness. As it was the beginning (of their work), and they had besought a sensible sign for their persuasion (pros to peisthhenai autous)--but after this we nowhere find the like happening--therefore great was the encouragement they received. In fact, they had no means of proving that He was risen, save by miraculous signs. So that it was not only their own assurance (asphaleian) that they sought: but that they might not be put to shame, but that they might speak with boldness. "The place was shaken," and that made them all the more unshaken. For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For [283] in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, "Then there shall be famines, and pestilences, and earthquakes in divers places." (Matthew 24:7.) But then the wrath of which it was a sign was against the adversaries: as for the disciples, it filled them with the Spirit. Observe, even the Apostles, after the prayer, are "filled with the Holy Ghost." "And [284] the multitudes of them that believed," etc. (v. 32.) Great, you perceive, is the virtue of this thing, seeing their was need of this (grace) even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: "Neither [285] said any of them that aught of the things he possessed was his own," "but they had all things common." For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias. "And with great power gave the Apostles witness," etc. (v. 33.) Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul saith, "And my preaching was not with persuasive words of human wisdom, but with manifestation of the Spirit and of power." And it is not merely, With power, but, "With great power." (1 Corinthians 2:4.) "And great grace," it says, "was upon them all; for neither was there any among them that lacked." (v. 34.) This is why the grace (was upon them all,) for that "there was none that lacked:" that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. "For as many as were possessors," etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles' feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. [286] This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need. However, let us now depict this state of things in words, and let all sell their possessions, and bring them into the common stock--in words, I:mean: let none be excited, rich or poor. How much gold think you would be collected? For my part, I-conjecture--for of course it is not possible to speak exactly--that supposing all here, men and women, to empty out their whole property, lands, possessions, houses,--for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they sat at liberty,--perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of "juga" [287] (yokes) is our city rated? How many (of the population) shall we say are Christians? shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands (of pounds) of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all. But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute?--But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? by taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? was ever any of them not provided for with plenty of everything? Now, it seems, people are more afraid of this than of falling into a boundless and bottomless deep. But if we had made actual trial of this, [288] then indeed we should boldly venture upon this plan (thou pragmatos). What grace too, think you, would there not be! For if at that time, when there was no believer but only the three thousand and the five thousand: when all, throughout the world, were enemies, when they could nowhere look for comfort, they yet boldly entered upon this plan with such success; how much more would this be the case now, when by the grace of God there are believers everywhere throughout the world? What Gentile would be left? For my part, I think there would not be one: we should so attract all, and draw them to us? But yet if we do but make [289] fair progress, I trust in God that even this shall be realized. Only do as I say, and let us successfully achieve things in their regular order; if God grant life, I trust that we shall soon bring you over to this way of life.

In the first place, as regards that law about swearing: accomplish that; establish it firmly: and let him that has kept it make known him that has not, and call him to account withal and rebuke him sternly. For the (supra, Hom. viii.) appointed time (he prothesmia), is at hand and I am holding inquisition in the matter, and him that is found guilty I will banish and exclude. But God forbid that any such should be found among us; rather may it appear, that all have strictly kept this spiritual watchword. And as in war it is by the watchword that friends and strangers are shown, so let it be now; for indeed now also we are engaged in a war; that we may know our brethren that are properly such. For what a good thing it is that we should have this to be our cognizance both here and in a foreign land! What a weapon this, against the very head of the devil! A mouth that cannot swear will soon both engage God in prayers, and smite the devil a deadly blow. A mouth that cannot swear will also be incapable of using insulting language. Cast out this fire from your tongue, as you would from a house: this fire, drag it out. Give your tongue a little rest: make the sore less virulent. Yea, I beseech you, do this, that I may go on to set you another lesson: for as long as this is not rightly done, I dare not pass on to any other. Let this lesson be got perfectly, and you shall have a consciousness of the achievement, and then I will introduce you to other laws, or rather not I, but Christ. Implant in your soul this good thing, and by little and little ye shall be a paradise of God, far better than that paradise of old. No serpent among you, no deadly tree, nor any such thing. Fix this habit deep. If this be done, not ye only that are present shall be benefitted, but all that are in all the world; and not they alone, but those that are to succeed hereafter. For a good habit having once entered, and being kept by all, will be handed on to long ages, and no circumstances shall be able to erase it. If he that gathered sticks on the sabbath was stoned,--the man that is doing a far more heinous work than that gathering, the man that is amassing a load of sins, for such is the multitude of oaths, what shall he undergo? what shall he not have to endure? You will receive great assistance from God, if this be well achieved by you. If I were to say, Be not abusive, immediately you will plead to me your indignation; should I say, Be not envious, you will urge some other excuse. But in this case you have nothing of the kind to say. On which account I began with the easy precepts, which indeed is also the uniform practice in all arts. And thus one comes to the higher duties, by learning first those which are easier far. How easy it is you will see, when by the grace of God having succeeded in this, you shall receive another precept.

Put it in my power to speak out boldly, in the presence both of Gentiles and of Jews, and, above all, of God. Yea, I entreat you by the love, by the pangs wherewith I have travailed for your birth, "my little children." I will not add what follows, "of whom I travail in birth again;" nor will I say, "until Christ be formed in you." (Galatians 4:19). For I am persuaded, that Christ has been formed in you. Other language I will use towards you; "My brethren, dearly beloved and longed for, my joy and my crown." (Philippians 4:1.) Believe me that I shall use no other language. If at this moment there were placed upon my head ten thousand richly-jewelled royal crowns, they could not give me the joy which I feel at your growth in holiness; or rather, I do not think the monarch himself has such a joy, as that wherewith I joy over you. Let him have come home, victorious over all the nations at war with him, let him have won many other crowns besides the crown of his right; and receive other diadems as tokens of his victory: I do not think he would joy over his trophies, as I joy over your soul's progress. For I exult, as if I had a thousand crowns on my head; and well may I rejoice. For if by the grace of God you achieve this good habit, you will have gained a thousand battles far more difficult than his; by wrestling and fighting with malicious demons, and fiendish spirits, with the tongue, not with sword, but by the will. For consider how much is gained, if so be that you do succeed! You have eradicated, first, a heinous habit; secondly, an evil conceit, the source of all evil, namely, the opinion that the thing is indifferent and can do no hurt; thirdly, wrath; fourthly, covetousness; for all these are the offspring of swearing. Nay, hence you will acquire a sure footing in the way to all other virtues. For as when children learn their letters, they learn not them alone, but by means of them are gradually taught to read; so shall it be with you. That evil conceit will no longer deceive you, you will not say, This is indifferent; you will no longer speak by mere habit, but will manfully stand against all, so that having perfected in all parts that virtue which is after God, you may reap eternal blessings, through the grace and loving-kindness of His Only-Begotten Son, to Whom with the Father and the Holy Ghost be glory, power and honor, now and ever, world without end. Amen.

Footnotes:

[272] The various readings are: ho tou patros hemon dia Pneumatos Agiou stomatos D. paidos sou, A. N. tou p. hemon, om. C. ho ek stomatos tou p. hemon D. kai paidos sou, B. ho dia stom. D. tou paidos sou, D. F. tou, om. E.

[273] 'Epi to auto, At the same, as interpreted in a former Homily, vii. ?. 2. For the next sentence, E. has Palin entautha delon to auto legei, hoti tou plethous, k. t. l. "Here again explaining the to auto,'" etc.--It is in allusion to the same expression that he says a little further on, 'Idou kardia kai psuche to auto.

[274] i. e. the epi to auto is not local, but moral, the union of all believers in one heart and soul: q.d. "Do not object that it is impossible for all believers to be together now."

[275] The Catena has preserved the true reading, teos, for which A. C. N. have hate hos, B. F. D. hate. E. substitutes huioi.

[276] A. B. C. N. ton 'Apostolon. hora to atuphon. & 173;Idomen loipon anothen ta eiremena. Kai ton 'Apostolon ten philosophian. The clause hora to atuphon is to be restored to its place after the second ton 'Apostolon, as in the modern text, hora ton 'A. to a. kai ten ph.

[277] Against the Arians, who from such texts as Matthew 12:28, inferred the inferiority of the Son, Chrys. says, "Observe, the Father Himself is here said to speak by the Holy Ghost." This is lost in the modern text, which substitutes Soter for Pater. The text is given in our mss. with these variations. Comp. note a. A. C. Despota ho Theos (ho Cat.) tou patros hemon (ho N.) dia Pn. A stomatos D. B. Desp. ho Th. ton patron hemon ho dia Pn. A dia stom. D. E. F. D. Desp. ho Th. ho dia stom. D.omitting dia Pn. A., but recognizing this clause in the comment. "Observe how they say nothing idle, but speak of His power only: or rather, just as Christ said to the Jews, If I by the Spirit of God do speak, so these also say, By the Holy Ghost.' Behold, the Saviour also speaks by the Spirit. And hear what it is that they say, Lord, the God Who by the mouth of David,'" etc.

[278] In the mss. this clause of v. 27, with the following comment, hora pos, k. t. l. is set in the midst of the comment on v. 29: viz. before the sentence which (in the old text) also begins with hora pos. It is certainly misplaced there. See note 5.--Diairousi to pathos seems to refer to the mention of Herod and Pontius Pilate.

[279] ho epitrepsas, ho kai enkalon kai eis peras agagon. The meaning seems to be, that though permitting, He calls to account, and though holding men responsible, yet brought it to pass. The modern text omits ho kai enkalon, and adds eirgaso at the end.

[280] to auto legein ten dunamin kai boulen. i. e. "hand" means "power," and "hand" (or, power) and "purpose," or, "will" here make one notion, "Thy will which is also power," for to Thee to will is to prevail: not two notions, for we do not say that power determines, but only the will.--The Edd. however, adopt from E. ten cheira for to auto, which spoils the sense. "By the hand he means the power and the purpose."--Below, B. C. have hoti te cheiri dietatten (A. omits the clause), we retain from E. F. D. diepratten.--OEcum. "The hand and the counsel mean the same thing: for where there is power, there is no need of counsel. What Thou didst order from the beginning is done."

[281] Here the mss. insert, On echrisas, phesin. & 169;Ora pos, k. t. l. "Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God," etc. And then: "Observe how they ask all," etc. See note 2.--Here for the latter hora or horas pos of the old text, E. has eides pos.

[282] Edd. kai eis parresian pleiona aleiphon, as the conclusion of the preceding sentence before the (omitted) text. "And anointing them (as wrestlers) unto greater boldness." Then, "For since it was the beginning (of their work), they besought also a sensible sign in order that they might be believed (pros to pisteuthenai autous, but after this, etc.). Great was the encouragement they thus received from their prayer. And with good reason they crave the grace of signs, for they had no other means," etc.

[283] 'Epei tote xenos gegonen. Kai gar hote estaurothe, esaleuthe he ge. Edd. 'Epi de tou soteriou pathous xenos kai para phusin gegone; kai gar tote pasa esaleuthe he ge. "But at the Passion of our Saviour it happened in an unusual manner and preternaturally: for then all the earth was shaken." Instead of the next sentence, "And the Lord Himself," etc. E. has, "to the intent the power of Him that was crucified should everywhere be known, and that the Sufferer was God, and not simply man. But further: although it was a token of wrath, yet was it of His wrath against the adversaries," etc., but Edd. follow the old text here.

[284] A. B. C. omit the text: D. F. Edd. insert from v. 33, 34. "And great grace was upon them all, neither was there any among them that lacked:" E. "And with great power, etc. and great grace," etc. Tou pragmatos he dunamis, i. e. of the having all things common, as below, p. 163. C. has pneumatos, which Saville adopts.

[285] The innovator, mistaking the meaning of to deuteron (viz the reference to ch. ii. 44), has, Saying above (v. 32), Neither said any of them, etc., and here (v. 34), "Neither was there any among them that lacked." So Edd.

[286] The strong expressions of Chrys. concerning the community of goods at Jerusalem are quite different from the guarded and limiting statements of most modern commentators who seem bent upon showing that it was only a case of remarkable liberality, e.g. Hackett in loco: "Common in the use of their property, not necessarily in their possession of it." Our author's statements agree better with the New Test. notices on the subject. The main facts are these. (1) There was a real and general community of property. The statements in Acts on this point are clear and strong: kai eichon hapanta koina (ii. 44); They were selling and distributing their real and personal property--ta ktemata kai tas huparxeis (ii. 45). Nor did any one say that anything of his possessions was his own, all en autois hapanta koina, (iv. 32); "As many as (hosoi) were possessors of lands or houses," sold them, brought the money and distribution was made to the needs of each (iv. 34, 35). This is more than distinguished liberality or mere prevailing willingness to give. (2) This peculiar phenomenon was connected with the habit of living together as a group or family, on the part of the Jerusalem Christians (i. 13; ii. 42-44). It was an evidence that they were peculiarly one in heart and soul, that no member of this closely-knit community was allowed to suffer while others could supply him (iv. 32-34). (3) The arrangement was purely voluntary. There was no law or demand in the case. Ananias and Sapphira (v. 1-11) were not punished for contributing to the common treasury only a part of the price of the land but as verse 4 clearly shows, for falsely presenting it as the whole. Yet the fact that they wished to have it thought that they had brought all seems to show that to bring all was customary and expected. (4) This community of goods was both local and temporary. It seems to have been confined to Jerusalem. There is no allusion to it in the Epistles. It sprang out of the ardor of brotherly love in the early years of the Christian community at Jerusalem and in view of the special needs of many of its members. The special poverty of the church at Jerusalem which made contributions from other churches necessary, may have resulted in part, as Meyer suggests, from the working of this plan. (5) The custom can hardly be explained apart from the expectation of the nearness of the Parousia. In the Thessalonian church all labor for self-support was upon the point of ceasing for the same reason. 1 Thess. iii, 10, sq.--G.B.S.

[287] eis poson iougon arithmon sunteinei; The word here used perplexed the scribes of later times when it had become obsolete, and N. has ioulon, B. ioungon, C. ongon(sic), only A. ex corr. iougon. The innovator substitutes migadon and suntelei. The meaning is, At what number of juga is our city assessed to the imperial tributes? Justinian Novell. xvii. c. 8. prescribes that the imperial praktores, exactores, shall be compelled to insert in their returns (apochai) the exact quantity "of zygocephala or juga or jugalia or whatever else be the term used in different localities:" to poson ton zugokephalon e io ugon e iougalion, e hopos depote an auta kata choran kaloien. See Du Fresne Gloss. s. vv. It seems that each holding of land was rated or assessed at so many juga or yokes of oxen; moreover the term jugum is equivalent to a measure of land, as Varro remarks that land is measured in some places by juga, in others by jugera.

[288] i. e. People now are more afraid of this (the cenobiticals way of life), than they are of launching into the sea of this world's temptations: whereas if we had made trial of this, we should boldly venture upon the practice so happily adopted by the first Christians. (tou pragmatos as above, p. 73, note 3.)

[289] 'Ean hodo probainomen. B. unnecessarily inserts taute, which Ben. adopts. "Si hac via progrediamur." Odo probainein (or hodo badizein) is a common phrase in St. Chrys. Applied to persons, it means "to be fairly started and getting on:" to things, "to be in train," as in Hom. i. hodo kai ta halla proubainen, "the rest would follow in course."

And Joses, who by the Apostles was surnamed Barnabas (which is, being interpreted, The son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the Apostles' feet."

The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed; that, there being so great a multitude all doing the same, so great grace, so great miracles, he, taught by none of these, but blinded by covetousness, brought destruction upon his own head. "Having land,--meaning that this was all he possessed,--sold it, and brought the money, and laid it at the Apostles' feet. But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles' feet." (ch. v. 1, 2.) The aggravating circumstance was, that the sin was concerted, and none other saw what was done. How came it into the mind of this hapless wretch to commit this crime? "But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?" (v. 3.) Observe even in this, a great miracle performed, greater far than the former. "Whiles it remained," says he, "was it not thine own? and after it was sold, was it not in thine own power?" (v. 4.) That is, "Was there any obligation and force? do we constrain you against your will?" "Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost." (v. 5.) This miracle is greater than that of the lame man, in respect of the death inflicted, and the knowing what was in the thought of the heart, even what was done in secret. [290] "And great fear came on all them that heard these things. And the young men arose, and wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much?" (v. 6-8.) The woman he would fain save, for the man had been the author of the sin: therefore he gives her time to clear herself, and opportunity for repentance, saying, "Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Holy Ghost? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then she fell down straightway at his feet, and yielded up the ghost; and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things." (v. 9-11.)

After this fear had come upon them, he wrought more miracles; both Peter and the rest; "And by the hands of the Apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them," i. e. to the Apostles; "but the people magnified them," i. e. the Jewish people. If [291] "no man durst join himself unto them," the Apostles, "there were," however, "the more added unto the Lord, believers, multitudes both of men and of women, insomuch that they brought out into the streets their impotent folk, and laid them upon couches and beds, that at the least the shadow of Peter passing by might overshadow some of them." (v. 12-15.) For Peter was the wonderful one, and he to whom they more gave heed both because of his public harangue, the first and the second and the third, and because of the miracle; for he it was that wrought the miracle, the first, the second, the third: for the present miracle was twofold: first, the convicting the thoughts of the heart, and next the inflicting of death at his word of command. "That at the least the shadow of Peter passing by," etc. This had not occurred in the history of Christ; but see here what He had told them actually coming to pass, that "they which believe on Me, the works that I do shall they do also; and greater works than these shall they do." (John 14:12.) "There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them that were vexed with unclean spirits; and they were healed every one." (v. 16.)

And now I would have you observe the way in which their whole life is interwoven. First there was despondency on account of Christ taken from them, and then came joy because of the Spirit descending upon them; again, dejection because of the scoffers, and then joy in the result of their own apology. And here again we find both dejection and gladness. In that they were become conspicuous, and that God made revelations to them, there was gladness: in that they had cut off some of their own company, there was sadness. Once more: again there is gladness upon their success, and again sadness by reason of the High Priest. And so it will be seen to be the case throughout. And the same will be found to hold in the case of the ancient saints likewise.--But let us look over again what has been said.

"They sold them," it is written, "and brought the prices, and laid them down at the Apostles' feet." (Recapitulation. iv. 34-37.) See, my beloved brethren, how instead of leaving the Apostles to sell, they themselves sold, and presented the prices to them. "But [292] a certain man named Ananias," etc. (v. 1.) This history touches Bishops too, and very forcibly. And the wife of Ananias was privy to the thing done: therefore he examines her. But perhaps some one will say that he dealt very harshly with her. What do you mean? What harshness? If for gathering sticks a man is to be stoned, much rather ought he for sacrilege; for this money was become sacred. He that has chosen to sell his goods and distribute them, and then withdraws them, is guilty of sacrilege. But if he is sacrilegious, who resumes from his own, much more he who takes from what is not his own. And do not think that because the consequence is not now the same, the crime will go unpunished. Do you see that this is the charge brought against Ananias, that having made the money sacred, he afterwards secreted it? Couldest thou not, said Peter, after selling thy land, use the proceeds as thine own? Wast thou forbidden? Wherefore after thou hadst promised it? See how at the very beginning, the devil made his attack; in the very midst of such signs and wonders, how this man was hardened! Something of the same kind had happened upon a time in the Old Testament. The son of Charmi coveted the devoted thing: for observe there also what vengeance ensues upon the sin. Sacrilege, beloved, is a most grievous crime, insulting, and full of contempt. We neither obliged thee to sell, the Apostle says, nor to give thy money when thou hadst sold; of thine own free choice thou didst it; why hast thou then stolen from the sacred treasury? "Why," he says, "hath Satan filled thine heart?" (v. 3.) Well, if Satan did the thing, why is the man made guilty of it? For admitting the influence of the devil, and being filled with it. You will say, they ought to have corrected him. But he would not have received correction; for he that has seen such things as he had seen, and is none the better, would certainly be none the better for anything else that could be done; the matter was not one to be simply passed over: like a gangrene, it must be cut out, that it might not infect the rest of the body. As it is, both the man himself is benefitted in regard that he is not left to advance further in wickedness, and the rest, in that they are made more earnest; otherwise the contrary would have ensued. In the next place, Peter proves him guilty, and shows that the deed was not hidden from him, and then pronounces the sentence. But wherefore, upon what purpose hast thou done this? Didst thou wish to keep it? Thou oughtest to have kept it all along, and never to have professed to give it. The sacrilege, beloved, is a grievous one. For another, it may be, coveted what was not his own: but it was at thy discretion to keep what was thine own. Why then didst thou first make it sacred, and then take it? Out of excessive contempt hast thou done this. The deed does not admit of pardon, it is past pleading for.--Therefore let it be no stumbling-block to any, if at present also there are sacrilegious persons. If there were such persons then, much more now, when evils are many. But let us "rebuke them before all, that others also may fear." (1 Timothy 5:20.) Judas was sacrilegious, but it was no stumbling-block to the disciples. Do you see how many evils spring from love of money? "And great fear, it is said, came on all them that heard these things." (v. 5.) That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." (Psalm 9:16.) The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. (2 Samuel 6:7.) But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful. ["And it was about the space of three hours after, when his wife, not knowing what was done, came in," etc.] (v. 7.) But observe how Peter, instead of sending for her, waited till she entered; and how none of the others durst carry out the intelligence. Such the teacher's awfulness, such the disciples' reverence, such the obedience! "An interval of three hours,"--and yet the woman did not hear of it, and none of those present reported it, although there was time enough for it to be noised abroad; but they were afraid. This circumstance the Evangelist relates with wonder even, when he says, "Not knowing what was done, came in." "And Peter answered unto her," etc. (v. 8.) And yet she might have perceived even from this that Peter knew the secret. For why, having questioned none other, does he question you? Was it not clear that he asked because he knew? But so great was her hardness, it would not let her attempt to evade the guilt; and with great confidence she replied; for she thought she was speaking only to a man. The aggravation of the sin was, that they committed it as with one soul, just as upon a settled compact between them. "How is it that ye have agreed together," he said, "to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door." (v. 9.) First he makes her learn the sin, and then shows that she will justly suffer the same punishment with her husband, since she has committed the same wickedness: "And they shall carry thee out. And she fell down straightway at his feet," for she was standing near him, "and yielded up the ghost." (v. 10.) So entirely by their own act had they invited upon themselves the vengeance! Who after that would not be struck with awe? who would not fear the Apostle? who would not marvel? who not be afraid? "And they were with one accord, all of them in Solomon's porch," (v. 12) no longer in a house, but having occupied the very Temple, they there passed their time! No longer they guarded themselves against touching the unclean; nay, without scruple they handled the dead. And observe how, while to their own people they are severe, against the aliens they do not exercise their power. "But [293] the people," he says, "magnified them." (v. 13.) And as he had mentioned their being "in Solomon's porch," that you may not wonder how the multitude allowed this, he tells us that they did not dare even to approach them: for "no man," he says, "durst join himself unto them." "But believers were the more added unto the Lord, multitudes both of men and women: insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them." (v. 14, 15.) Great faith, surpassing what had been shown in the case of Christ. How comes this? Because Christ declared: "And greater works than these shall he do, because I go unto My Father." (John 14:12.) And these things the people do, while the Apostles remain there, and are not moving about from place to place: also from other places they were all bringing [their sick] on beds and couches: and from all quarters accrued to them fresh tribute of wonder; from them that believed, from them that were healed, from him that was punished; from their boldness of speech towards those (their adversaries), from the virtuous behavior of the believers: for certainly the effect produced was not owing to the miracles only. For though the Apostles themselves modestly ascribe it all to this cause, declaring that they did these things in the name of Christ, yet at the same time the life and noble conduct of the men helped to produce this effect. "And believers were more added unto the Lord, multitudes both of men and women." Observe, how he now no longer tells the number of them that believe; at such a rate was the faith making way even to an immense multitude, and so widely was the Resurrection proclaimed. So then "the people magnified them:" but they were now no longer lightly to be despised as once they were: for in a little moment, at a single turn of the scale, such have been the effects produced by the fisherman and by the publican! Earth was become a heaven, for manner of life, for boldness of speech, for wonders, for all besides; like Angels were they looked upon with wonder: all unconcerued for ridicule, for threats, for perils: compassionate [294] were they, and beneficent; some of them they succoured with money, and some with words, and some with healing of their bodies and of their souls; no kind of healing (phan eidos iatreias) but they accomplished.

Peter all but pleads for himself, when at the point to inflict the punishment, and at the same time gives a lesson to the rest. For because the act would seem exceeding stern, therefore it is that he does so much [295] in the case. [296] In respect of the woman also the process of judgment was terrible. But [297] see how many evils grow out of the sacrilege: covetousness, contempt of God, impiety; and upon these too he pleaded for himself before the assembly, in that he did not immediately proceed to punishment, but first exposed the sin. None groaned, none lamented, all were terrified. For as their faith increased, the signs also were multiplied, and great was the fear among their own company: for the things which are from without do not so militate (polemhei) against our peace, as do the acts of our own people. If we be firmly joined together, no [298] warfare will be hard: but the mischief would be the being divided and broken up. Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, "Be Thou Ruler in the midst among Thine enemies." (Psalm 110:2.) This was a greater miracle, that they, arrested, cast into prison, should do such acts as these!

If those for lying suffered such things, what shall not the perjured suffer? Because she simply affirmed, "Yea, for so much," ye see what she suffered. Bethink you then; they that swear and forswear themselves, of what should they be worthy? It [299] comes in opportunely to-day even from the Old Testament to show you the heinousness of perjury. "There was," it says, "a flying sickle, ten cubits in breadth." (Zechariah 5:2.) The "flying" betokens the swift advent of the vengeance which pursues oaths; that it is many cubits in length and breadth, signifies the force and magnitude of the woes; that it comes flying "from heaven," is to show that the vengeance comes from the judgment-seat on high: that it is in the form of a sickle," denotes the inevitableness of the doom: for just as the sickle, where it comes and has hooked the neck, is not drawn back with nothing but itself, but with the head reaped off, even so the vengeance which comes upon the swearers is severe, and will not desist until it have completed its work. But if we swear and escape, let us not be confident; this is but to our woe. For what think ye? How many, since Ananias and Sapphira, have dared the same with them? How is it then, say you, that they have not met with the same fate? Not because it was allowed in them, but because they are reserved for a greater punishment. For those who often sin and are not punished, have greater reason to fear and dread than if they were punished. For the vengeance is increased for them by their present impunity and the long-suffering of God. Then let us not look to this, that we are not punished; but let us consider whether we have not sinned: if sinning we are not punished, we have the more reason to tremble. Say, if you have a slave, and you only threaten him, and do not beat him; when is he most in fear, when most inclined to run away? Is is not when you only threaten him? And hence we advise each other not to be continually using threats, thereby choosing rather to agitate the mind by the terror, and lacerating it worse than with blows. For in the one instance the punishment is momentary, but in the other it is perpetual. If then no one feels the stroke of the sickle, do not look to this, but rather let each consider whether he commits such sins. Many like things are done now as were done before the Flood, yet no flood has been sent: because there is a hell threatened, and vengeance. Many sin as the people did in Sodom, yet no rain of fire has been poured down; because a river of fire is prepared. Many go the lengths of Pharaoh; yet they have not fared like Pharaoh, they have not been drowned in a Red Sea: for the sea that awaits them, is the sea of the bottomless pit, where the punishment is not accompanied with insensibility, where there is no suffocation to end all, but in ever lengthened torture, in burning, in strangling, they are consumed there. Many have offended like the Israelites, but no serpents have devoured them: there awaits them the worm that never dieth. Many have been like Gehazi, yet they have not been struck with leprosy: for instead of leprosy, it remains for them to be cut asunder, and numbered among the hypocrites. Many have both sworn and forsworn; but if they have indeed escaped, let us not be confident: the gnashing of teeth awaits them. Yea, here too they will suffer many grievous woes, though, it may be, not immediately, but after further transgressions, that the vengeance may be the greater; for even we often set out at first with small sins, and then through great offences lose all. Therefore when you see anything happening to you, call to mind that particular sin of yours. The sons of Jacob are an example of this. Remember Joseph's brothers; they had sold their brother, they had even attempted to slay him; nay, they had slain him, as far as inclination went; they had deceived and grieved the old man; they suffered nothing. After many years they are brought into extreme peril, and now they are put in remembrance of this their sin. Exceeding wisely is this circumstance brought in. Hear what they say: "We are verily guilty concerning our brother." (Genesis 42:21.) In this manner then do thou also, when anything happens, say, We are verily guilty, because we have not obeyed Christ; because we have sworn; my much swearing, and my false swearing, has fallen upon my own head. Confess thou; since they also confessed, and were saved. For what though the punishment follow not immediately? Since Ahab also did not immediately after his sin in the matter of Naboth suffer that vengeance which he yet at last suffered. (1 Kings 21:19.) And what is the reason of this? God sets thee a time, in which to wash thyself clean; but if thou persist, at last He will send down the vengeance. You have seen the fate of liars. Consider what is the fate of false swearers, consider, and desist. It is impossible a swearer should not forswear himself, whether he will or not; and no perjurer can be saved. One false oath sufficeth to finish all, to draw down upon us the whole measure of vengeance. Let us then take heed to ourselves, that we may escape the punishment due to this offence, and be deemed worthy of the loving kindness of God, through the grace and mercies of His only-begotten Son, with Whom to the Father and the Holy Ghost be glory, power, and honor, now and ever, and world without end. Amen.

Footnotes:

[290] Chrys. evidently regards the death of Ananias and Sapphira as a miracle wrought by Peter (so Meyer). All that the narrative states is that Peter disclosed the sin of Ananias and foretold the fate of his wife (Lechler). The middle position seems preferable: Peter acted as the instrument of God, the agent of the divine retribution. His will acted in conscious harmony with the divine purpose of which it was the organ (so Gloag).--G.B.S.

[291] Ei oudeis etolma kollasthai autois t. apost. For ei, which is the reading of A., and seems to be the true reading, B. C. N. have e. The passage is corrupt, but the sense may be restored by inserting the words of the sacred text as above: i. e. To them, the Apostles, none durst join himself, but believers were the more added to the Lord, etc. Then ho gar Petros k. t. l. falls into its natural place as the comment on Petrou kan he skia. But with the other reading, e, the sense may be completed as below, p. 78, viz. "or, no man durst," etc., [so that they were allowed to remain undisturbed in Solomon's porch.] The modern text, after "the people magnified them," substitutes: Eikotos; kai gar ho P. k. t. l. "With reason. For indeed Peter was henceforth terrible, inflicting punishment, exposing even the thoughts of the mind: to whom also they gave more heed by reason of the miracle," etc.

[292] The modern text inserts here: "But not so Ananias: he secretes a part of the price of the field which he sold: wherefore also he is punished as one who did not manage his business rightly, and who was convicted of stealing what was his own."

[293] Edd. from E., omitting this and the following sentence, insert v. 14, 15, and below, John 14:12, both of which are wanting in the old text.

[294] Edd. from E. "But not only for this reason, but because, being exceedingly humane and beneficent, they succored some with money, some with healing of their bodies. Why hath Satan filled thine heart? Peter," etc.

[295] E. Edd. "therefore both in the case of the man himself, and in that of the wife, he makes the judgment terrible."

[296] Our author touches upon the difficulty which has so often been found in this narrative on account of the apparent disproportion of the penalty to the offence. But it is to be remembered that: (1) The narrative presents the sin as the most heinous--lying to God--trying to deceive the Holy Spirit whose organs the Apostles were. It was a deliberate conspiracy for this purpose. (2) These persons were members of the church who professed to possess and should have possessed the Holy Spirit. Instead they had been overcome by a Satanic principle which here makes its manifestation in pride and hypocrisy. The selfishness of the deed is the more grievous because of the great piety and sacrifice of the act which was counterfeited. Pride is the greater evil, the higher the virtue which it simulates. (3) Such a retributive miracle, besides being just in itself, may have been specially necessary in this early stage of the church's life to warn against deception and fraud and to emphasize the principles of honor in the early church. "So terrible was this judgment in order to guard the first operations of the Holy Spirit" (Neander).--G.B.S.

[297] Edd. from E. "Now if, their sin being inexcusable, he had not inflicted such punishment on them both, what contempt of God would thence have arisen! And that this was the reason, is evident from the fact, that he did not immediately," etc.

[298] E. Edd. "There will be none to war upon us: just as, if we be put asunder one from another, on the contrary all will set upon us. Hence it was that they henceforth were of good courage, and with boldness attacked," etc.

[299] Eukairon kai apo tes Palaias deixai to chalepon tes epiorkias temeron. Meaning perhaps that this had occurred in one of the Scripture Lessons for the day. Below, Kathaper gar drepanon hopouper an empese ouk an kath' heauto anelkustheie monon, alla kai apotemnomenes tes kephales. So A. B. N. Savil. and C., which last however has apo for apotemnomenes. Hales ap. Sav. suggests, that apotemn. tes keph. ought to be rejected: it is better however to supply eis trachelon before empese as in the translation. The meaning is explained in Serm. ad. Pop. Antioch. xv. t. ii. 158. D. "A flying sword, one might manage to escape from, drepanen de eis ton trachelon empesousan kai anti schoiniou genomenen, oudeis an diaphugoi, but from a sickle darted round the neck and catching it as a halter would, there can be no escape." Hence it appears that the innovator has quite mistaken the Author's meaning. He reads, Kathaper gar drepanon eis trachelon empeson ouk an kath' heauto anelkustheie, menei de pos eti kai apotemnomenes tes kephales: i. e. "having cut off one head, it still remains, that it may cut off more:" which is irrelevant to the matter in hand, viz. how to drepanoeides denotes to aphukton tes timorias. Of the Edd. Savile alone retains the old and genuine reading. Montf. strangely remarks, "Savilianam lectionem esse Morelliana quam sequimur obscuriorem."