"And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve Me in this place."

See, what a number of years the Promise has been given, and the manner of the Promise, and nowhere sacrifice, nowhere circumcision! He here shows, how God Himself suffered them to be afflicted, not [362] that He had anything to lay to their charge. "And they shall bring them into bondage," etc. But nevertheless, they did not these things with impunity. "And the nation to whom they shall be in bondage I will judge, said God." For, [363] to show that they are not to go by this, in estimating who are pious (by reason of their saying, "He trusted in God, let Him deliver Him,") (Matthew 27:43).--He, the Same that promised, He that gave the land, first permits the evils. So also now, though He has promised a Kingdom, yet He suffers us to be exercised in temptations. If here the freedom was not to be till after four hundred years, what wonder, with regard to the Kingdom? Yet he performed it, and lapse of time availed not to falsify His word. Moreover, it was no ordinary bondage they underwent. [364] And the matter does not terminate solely in the punishment of those (their oppressors); but they themselves also, He saith, shall enjoy a mighty salvation. Here he reminds them too of the benefit which they enjoyed. "And he gave him the covenant of circumcision: and so he begat Isaac." Here he lets himself down to lower matters. "And circumcised him on the eighth day: and Isaac (begat) Jacob, and Jacob the twelve patriarchs." (v. 8).--Here [365] he seems to hint now at the type. "And the patriarchs moved with envy, sold Joseph into Egypt." (v. 9.) Here again, the type of Christ. [366] Though they had no fault to find with him, and though he came on purpose to bring them their food, they thus ill-treated him. Still here again the promise, though it is a long while first, receives its fulfillment. "And God was with him"--this also is for them--"and delivered him out of all his afflictions." (v. 10). He shows that unknowingly they helped to fulfil the prophecy, and that they were themselves the cause, and that the evils recoiled on their own selves. "And gave him favor and wisdom in the sight of Pharaoh king of Egypt, Gave him favor," in the eyes of a barbarian, to him, the slave, the captive: his brethren sold him, this (barbarian) honored him. "Now there came a dearth over all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. And at the second time Joseph was made known to his brethren." (v. 11-13). They came down to buy, and had to depend upon him for everything. What then did he? ["He made himself known to his brethren:"] not to this point only did he carry his friendliness; he also made them known to Pharaoh, and brought them down into the land. "And Joseph's kindred was made known unto Pharaoh. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. So Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. But when the time of the promise drew nigh, which God had sworn to Abraham the people grew and multiplied in Egypt, till another king arose, which knew not Joseph." (v. 13-18). Then again, fresh disappointment (anelpistia): first, famine, but they came through that: secondly, the falling into the hands of their enemy: thirdly, the being destroyed by the king. Then (to show) God's fulness of ways and means (eumechanon), "In which time," it says, "Moses was born, and was exceeding fair." (v. 20.) If the former circumstance was wonderful, that Joseph was sold by his brethren, here again is another circumstance more wonderful still, that the king "nourished" the very person who was to overthrow his dominion, being himself the person that was to perish. Do you observe all along a figurative enacting, so to say, of the resurrection of the dead? But it is not the same thing for God himself to do a thing, and for a thing to come to pass in connection with man's purpose (proairesis). For these things indeed were in connection with man's purpose [ [367] but the Resurrection by itself, independently.]--"And he was mighty," it says, "in word and in deed" (v. 22): he that was to have died. Then again he shows how ungrateful they were to their benefactor. For, just as in the former instance, they were saved by the injured Joseph, so here again they were saved by another injured person, I mean, Moses. "And when he was full forty years old," etc. For [368] what though they killed him not actually? In intention they did kill, as did the others in the former case. There, they sold out of their own into a strange land: here, they drive from one strange land into another strange land: in the former case, one in the act of bringing them food; in this, one in the act of giving them good counsel; one to whom, under God, the man was indebted for his life! Mark how it shows (the truth of) that saying of Gamaliel's, "If it be of God, ye cannot overthrow it." (ch. v. 39.) See the plotted-against eventually becoming the authors of salvation to those plotting against them: [369] the people, plotting against itself, and itself plotted against by others; and for all this, saved! A famine, and it did not consume them: nor was this all: but they were saved by means of the very person, whom they had expected to be destroyed (by their means). A royal edict, and it did not consume them: nay then most did their number increase, when he was dead "who knew" them. Their own Saviour they wished to kill, but for all that, they had not power to do it. Do you observe, that by the means whereby the devil tried to bring to naught the promise of God, by those very means it was advanced?

"And God spake on this wise," etc. (Recapitulation, v. 6, 7.) This [370] is suitable to be said here also: that God is rich in ways and means to bring us up from hence. For this above all showed the riches of God's resources, that in its very reverses (apostrophe) the nation increased, while enslaved, while evil-entreated, and sought to be exterminated. And this is the greatness of the Promise. For had it increased in its own land, it had not been so wonderful. And besides, it was not for a short time, either, that they were in the strange land: but for four hundred years. Hence we learn [371] a (great lesson) of philosophic endurance (philosophian):--they did not treat them as masters use slaves, but as enemies and tyrants--and he foretold that they should be set in great liberty: for this is the meaning of that expression, "They shall serve (Me): and they shall come up hither again" (enthautha epaneleusontai); and with impunity. [372] --And observe, how, while he seems to concede something to circumcision, he in fact allows it nothing (v. 8); since the Promise was before it, and it followed after.--"And the patriarchs," he says, "moved with envy." (v. 9.) Where it does no harm, he humors (charizetai) them: [373] for they prided themselves much on these also.-- [374] And he shows, that the saints were not exempt from tribulation, but that in their very tribulations they obtained help. And that these persons did themselves help to bring about the results, who wished to cut short these same (afflictions): just as these made Joseph the more glorious: just as the king did Moses, by ordering the children to be killed: since had he not ordered, this would not have been: just as also that (Hebrew) drives Moses into exile, that there he may have the Vision, having become worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him. "And gave him favor and wisdom," etc. (v. 10.) This [375] was not only by way of honor, but that he should have confidence in his own power. "And he made him governor over Egypt and all his house." "Now there came a dearth," etc. On account of famine--such preparations is he making--"with threescore and fifteen souls," he says, "Jacob went down into Egypt, and died, he and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money from the sons of Emmor the father of Sychem." [376] (v. 11-16). It shows, that they were not masters even to the extent of a burying-place. "But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph" (v. 17, 18). Observe, that it is not during the four hundred years that He multiplies them, but (only) when the end was about to draw nigh. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it. "The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live." (v. 19.) "Dealt subtly:" he hints at their not liking to exterminate them openly: "that they should cast out their young children," it says. "In which time Moses was born and was exceeding fair." (v. 20.) This is the wonder, that he who is to be their champion, is born, neither after nor before, these things, but in the very midst of the storm (thumo). "And was nourished up in his father's house three months." But when man's help was despaired of, and they cast him forth, then did God's benefit shine forth conspicuous. "And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son." (v. 21.) Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house. "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." (v. 22.) "Was trained," both [377] in discipline and in letters. "And when he was full forty years old." (v. 23.) Forty years he was there, and was not found out from his being circumcised. Observe, how, being in safety, they overlook their own interests, both he and Joseph, in order that they may save others: "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: for he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not." (v. 23-25.)--See how up to this point he is not yet offensive to them; how they listened to him while he said all this. And "his face," we read, "was as the face of an angel" (ch. vi. 15).--"For he supposed," etc. And yet it was by deeds that his championship was shown; what intelligence was there need of here? but still for all this "they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?" (v. 26-28.) Do you mark with what mildness he addresses them? He who had shown his wrath in the case of the other, shows his gentleness [378] in his own case. "But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" Mark; the very words which they said to Christ: "Who made Thee ruler and judge over us?" So habitual a thing was it for Jews to wrong (their benefactors) when in the act of receiving benefits! And again, mark the atrocious baseness: (miarian al. mochtherian, Sav. marg.) "As thou didst the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." (v. 29.) But neither did flight extinguish the plan of Providence, as neither did death (i. e. the death of Christ).

"And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush." (v. 30.) Do you mark that it is not hindered by lapse of time? For when he was an exile, when a stranger, when he had now passed much time in a foreign land, so as to have two sons, when he no longer expected to return, then does the Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. (Appears) in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. "When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him." (v. 31.) Lo! he was deemed worthy of the Voice also. "I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob." (v. 32, 33.) Lo! [379] how He shows that He is none other than "the God of Abraham, and the God of Isaac, and the God of Jacob"--He, "the Angel of the Great Counsel." (Isaiah 9:6. LXX. "Wonderful, Counsellor," E.V.) Here he shows what great loving-kindness God herein exhibits. "Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground." Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care. "I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt." (v. 34.) See, how he shows, that both by kindnesses, and by chastisements, and by miracles, God was drawing them to Him: but they were still the same. That God is everywhere present, they learned.

Hearing these things, let us in our afflictions flee to Him. "And their groaning," saith He, "I have heard:" not [380] simply, "because of their calamities." But if any should ask, Why then did He suffer them to be evil entreated there? Why, in the first place, to every just man his sufferings are the causes of his rewards. And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they "waxed fat, they grew thick, they spread out in breadth, they kicked" (Deuteronomy 32:15): and ever and always ease was an evil. Therefore also from the beginning He said to Adam: "In the sweat of thy face thou shall eat thy bread." (Genesis 3:19.) Also [381] (it was) in order that having come out of much suffering into rest, they might give thanks to God. For affliction is a great good. For hear the Prophet saying, "It is good for me, that Thou hast humbled me." (Psalm 119:71.) But if to great and wonderful men affliction be a great (good), much more to us. And, if you will, let us examine into the nature of affliction as it is in itself. Let there be some person rejoicing exceedingly, and gay, and giving a loose to jollity: what more unseemly, what more senseless than this? Let there be one sorrowing and dejected: what more truly philosophic than this? For, "It is better," we read, "to go into the house of mourning, than into the house of laughter." (Ecclesiastes 7:2.) But, likely enough, you [382] do not like the saying, and want to evade it. Let us however see, what sort of man Adam was in Paradise, and what he was afterwards: what sort of man Cain was before, and what he was afterwards. The soul does not stand fast in its proper place, but, like as by a running tide, (rheumatos, Edd. pneumatos, "wind") is raised and buoyed up by pleasure, having no steadfastness; facile in making professions, prompt at promising; the thoughts all in restless commotion: laughter ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why speak of others? Let us take in hand some one of the saints, and let us see what he was while in pleasure, what again, when in distress. Shall we look at David himself? When he was in pleasure and rejoicing, from his many trophies, from his victory, from his crowns, from his luxurious living, from his confidence, see what sort of things he said and did: "But I said in my prosperity," says he, "I shall never be moved." (Psalm 30:6.) But when he has come to be in affliction, hear what he says: "And if He say to me, I have no mind for thee; lo! here am I, let Him do that which is pleasing in His sight." (2 Samuel 15:26.) What can be more truly philosophic than these words? "Whatsoever may be pleasing to God," saith he, "so let it be." And again he said to Saul: "If the Lord stirreth thee up against me, may thy sacrifice be acceptable." (1 Samuel 26:19.) And then too, being in affliction, he spared even his enemies: but afterwards, not friends even, nor those who had done him no injury. Again, Jacob when he was in affliction, said: "If the Lord will give me bread to eat, and raiment to put on." (Genesis 28:20.) As also the son of Noah did nothing of the kind erewhile; but when he was no longer afraid for his safety, you hear how wanton he became. (ib. ix. 22.) Hezekiah too, when he was in affliction, see what things he did in order to his deliverance; he put on sackcloth, and such like; but when he was in pleasure, he fell through the haughtiness of his heart. (2 Kings . xix. 20.) For, saith the Scripture, "When thou hast eaten, and drunk, and art filled, take heed to thyself." (Deuteronomy 6:11, 12.) For perilous, as on a precipice's brink, is the post of affluence. "Take heed," saith he, "to thyself." When the Israelites were afflicted, they became all the more increased in number: but when He left them to themselves, then they all went to ruin. And why speak of examples from the ancients? In our own times, let us see, if you please, is it not the case, that when the most are in good case, they become puffed up, hostile to everybody, passionate, while the power is with them: but if it be taken away, they are gentle, lowly (and as) human beings, are brought to a consciousness of their own natural condition. Therefore the Scripture saith, "Pride hath holden them unto the end: their iniquity shall go forth as from fatness." (Psalm 73:6. LXX.)

Now these things I have spoken, that we should not make enjoyment every way our object. How then does Paul say, "Rejoice alway?" He does not say simply, "Rejoice," but he adds, "in the Lord." (Philippians 4:4.) This is the greatest joy, such as the Apostles rejoiced withal; the joy of which prisons, and scourges, and persecutions, and evil report, and all painful things, are the source, and the root, and the occasion; whence also it comes to a happy issue. But that of the world, on the contrary, begins with sweets and ends in bitters. Neither do I forbid to rejoice in the Lord, nay, I earnestly exhort to this. The Apostles were scourged, and they rejoiced: were bound, and they gave thanks: were stoned, and they preached. This is the joy I also would have: from nothing bodily has it its origin, but from spiritual things. It is not possible for him who joys after the fashion of the world, to rejoice also after a godly sort: for every one who joys after the world's fashion, has his joy in riches, in luxury, in honor, in power, in arrogance: but he who rejoices after the mind of God, has his joy in dishonor for God's sake, in poverty, in want, in fasting, in humbleness of mind. Seest thou, how opposite are the grounds (of joy)? To go without joy here, is to be without grief also: and to be without grief here, is to go without pleasure too. And in truth these are the things which produce real joy, since the others have the name only of joy, but they altogether consist of pain. What misery the arrogant man endures! How is he cut short (diakoptetai) in the midst of his arrogance, bespeaking for himself numberless insults, much hatred, great enmity, exceeding spite, and many an evil eye! Whether it be that he is insulted by greater men, he grieves: or that he cannot make his stand against everybody, he is mortified. Whereas the humble man lives in much enjoyment: expecting honor from none, if he receive honor, he is pleased, but if not, he is not grieved. He takes it contentedly that he is honored; but [383] above all, none dishonors him. Now not to seek honor, and yet to be honored--great must be the enjoyment of this. But in the other, it is just the reverse: he seeks honor, and is not honored. And the pleasure that the honor gives is not the same to him who seeks it, as it is to him who seeks it not. The one, however much he receives, thinks he has received nothing: the other, though you give him ever so little, takes it as though he had received all. Then again, he who lives in affluence and luxury has numberless affairs of business, and let his revenues flow in to him ever so easily, and, as it were, from full fountains, yet he fears the evils arising from luxurious living, and the uncertainty of the future: but the other is always in a state of security and enjoyment, having accustomed himself to scantiness of diet. For he does not so bemoan himself at not partaking of a sumptuous board, as he luxuriates in not fearing the uncertainty of the future. But the evils arising from luxurious living, how many and great they are, none can be ignorant: it is necessary, however, to mention them now. Twofold the war, in the body, and in the soul: twofold the storm: twofold the diseases; not only in this respect, but because they are both incurable, and bring with them great calamities. Not so, frugality: but here is twofold health, twofold the benefits. "Sleep of health," we read, "is in moderate eating." (Ecclus. xxxi. 20.) For everywhere, that which keeps measure is pleasant, that which is beyond measure, ceases to please. For say now: on a little spark put a great pile of fagots, and you will no longer see the fire shining, but much disagreeable smoke. On a very strong and large man lay a burden which exceeds his strength, and you will see him with his burden lying prostrate on the ground. Embark too large a freight in your vessel, and you have ensured a grievous shipwreck. Just so it is here. For just as in overladen ships, great is the tumult of the sailors, the pilot, the man at the prow, and the passengers, while they cast into the sea the things above deck, and things below; so here too, with their vomitings upwards, and their purgings downwards, they mar their constitutions, and destroy themselves. And what is the most shameful of all, the mouth is made to do the office of the nether parts, and that becomes the more shameful member. But if to the mouth the disgrace be such, think what must it be in the soul! For indeed there it is all mist, all storm, all darkness, great the uproar of the thoughts, at being so thronged and crushed, the soul itself crying out at the abuse done to it: all [384] (the parts and faculties) complaining of one another, beseeching, entreating, that the filth may be discharged somewhere. And after it is flung out, still the turmoil is not at an end; but then comes fever and diseases. "And how comes it," say you, "that one may see these luxurious livers, in goodly plight, riding on horseback? What idle talk is this," say you, "to tell us of diseases? It is I that am diseased, I that am racked, I that am disgusting, while I have nothing to eat." Ah me! for one may well lament at such words. But the sufferers with the gout, the men that are carried on litters, the men that are swathed with bandages, from what class of people, I ask you, shall we see these? And indeed, were it not that they would deem it an insult, and think my words opprobrious, I would before now have addressed them even by name. "But there are some of them, who are in good health as well." Because they give themselves not merely to luxurious living, but also to labors. Else show me a man, who does nothing whatever but fatten himself, free from pain as he lies there, without an anxious thought. For though a host of physicians without number came together, they would not be able to rescue him from his diseases. It is not in the nature of things. For I will hold you a medical discourse. Of the matters sent down into the belly, not all becomes nourishment; since even in the food itself, not all is nutritive, but part of it in the process of digestion passes into stool, part is turned into nourishment. If then in the process of digestion the operation is perfect, this is the result, and each finds its proper place; the wholesome and useful part betakes itself to its appropriate place, while that which is superfluous and useless, withdraws itself, and passes off. But if it be in too great quantity, then even the nutritive part of it becomes hurtful. And, to speak by way of example, in order that my meaning may be clearer to you: in wheat part is fine flour, part meal, part bran: now if the mill be able to grind (what is put in), it separates all these: but if you put in too much, all becomes mixed up together. Wine again, if it go through its proper process of formation, and under due influence of the seasons, then, whereas at first all is mixed together, anon part settles into lees, part rises into scum, part remains for enjoyment to those that use it, and this is the good part, and will not readily undergo any change. But what they call "nourishment," is neither wine, nor lees, while all are mixed up together.--The same may be seen in the river, [385] when its waters make a whirling flood. As at such time we see the fishes floating at top, dead, their eyes first blinded by the muddy slime: so is it with us. For when gormandizing, like a flood of rain, has drenched the inward parts, it puts all in a whirl, and makes that the faculties (logismoi), healthy till then and living in a pure element, drift lifeless on the surface. Since then by all these examples we have shown how great the mischief is, let us cease to count these men happy for that, for which we ought to think them wretched, and to bemoan ourselves for that, for which we ought to count ourselves happy, and let us welcome sufficiency with a contented mind. Or do you not hear even what physicians tell you, that "want is the mother of health?" But what I say is, that want is mother, not of bodily health, but also of that of the soul. These things Paul also, that physician indeed, cries aloud; when he says, "Having food and raiment, let us therewith be content." (1 Timothy 6.8.) Let us therefore do as he bids us, that so, being in sound health, we may perform the work that we ought to do, in Christ Jesus our Lord, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

Footnotes:

[362] kaitoi ouden echon autois enkalein. A. B. C. N. Cat.--E. F. D. Edd. omit this clause, and read: "to be afflicted: and that they did not," etc. So Edd.

[363] Ina gar me touto (Cat. touton, A. C. N. touto B. om.) nomisosin eusebeis (N. eusebein) einai, dia to legein k. t. l. The wording of the passage is not strictly grammatical, but the sense seems to be as expressed above.--E. D. F. omit this sentence, and substitute, "Seest thou?" So Edd.

[364] The relation of v. 6 and 7 to v. 5 is, as Chrys. intimates, to show that the apparent incongruity between the promise of God to give the land to Abraham and his seed, and the fact that Abraham never personally possessed the land, was not accidental nor did it involve the failure of the divine promise. Accompanying the promise were divine assurances (Genesis 15:13, 14) that a period of bondage and oppression was to precede the occupation of the land which was to be the inheritance of the nation.--G.B.S.

[365] E. Edd. omit this sentence: and below for "Here again," etc. the same substitute: "This happened also in the case of Christ: for indeed Joseph is a type of Him: wherefore also he narrates the history at large, hinting (at this meaning)."

[366] If it be too strong language to say, with Chrys., that Joseph is set forth here as a "type of Christ," it is clear that the narrative of his ill-treatment by his brethren, subsequent exaltation and his return of good for evil to those who had sold him into bondage, is meant to suggest that their treatment of Jesus had been similar.--G.B.S.

[367] he de anastasis kath' eauten. This clause is found in the Catena alone. Something seems to be required as the antithesis to the preceding clause, tauta men gar meta proair. anthr. en--for which E. Edd. have tauta goun ouk apo proair. anthr. en. "These things however did not come of man's purpose."--At the end of the next sentence, Edd. (with E. alone) omit the clause, ho opheilon apothanein: and for Eita palin, have, "This he says, by way of showing both him (Moses) as savior, and these ungrateful to their benefactor."

[368] Ti gar ei me aneilon auton to pragmati; to logo aneilon hosper kakeinoi. N. and Catena read aneilen, both times, as if the Compiler understood the passage in the sense of a preceding comment extracted from S. Clem. Alex. Strom. "phasi de hoi mustai logo mono anelein ton Aiguption: the initiated say that Moses struck the Egyptian dead by a word, as in the Acts Peter is related to have done in the case of Ananias," etc. But Chrys. nowhere thus interprets the fact, and the context, hosper kakeinoi, is against this view.--Below, di hon eze meta Theon: i. e. the Hebrew whom Moses saved, v. 24, who is here supposed to be one of the parties in the strife mentioned in v. 26. This however not being clear, A., as usual omits: and the innovator assuming the passage to be corrupt, substitutes, di hon esontai meta Theou, giving them counsel by means of which they shall be with God." So Edd.: only Sav. notes in the margin the genuine reading of the other mss. and Cat.

[369] E. "But do thou, observing this, stand amazed at the riches of God's wisdom and resources: for, had those not been plotted against, these had not been saved." So Edd.

[370] Touto kai entautha harmottei eipein. Edd. from E. only, touto kai autous hermotte tote eipein: "This was also suitable for them to say at that time." It was not perceived that the recapitulation begins here. See note 5, p. 102.

[371] Edd. from E. D. F. "how they exhibited a great (example of) philosophy."

[372] Edd. (from E. alone) kai ouk atimoreti, "not unavenged (upon their enemies)." But the meaning is, "Their enemies shall not be able to be avenged of them."

[373] E. D. F. insert for explanation, patriarchas de phesi tous progonous: "he calls their ancestors, patriarchs." This is the "humoring" spoken of above: in C.'s time, "patriarch" had become a title of honor.

[374] Edd. from E. "But they not only did not loose (the afflictions), but even cooperated with those afflicting them, when they ought rather to have cut through them (the afflictions)."

[375] Morel. Ben. with E. D. F. omit this clause: Savile transposes it. "But as this (Joseph) reigns there as king where they sold him, so does Christ in His death," etc.--In the next sentence, touto seems to refer to the description in Genesis 41:42, 43, of the distinctions conferred upon Joseph, which perhaps Chrys. cited.--After this sentence, Edd. have (from E. only) the formula of recapitulation, 'All' idomen k. t. l., which is quite misplaced.--Below, A. and the mod. t. insert Ora, before dia limon hoia kataskeuazei.

[376] The reading of tou Suchem (T. R.), doubtless meaning the "father of Sychem" (Genesis 33:19), is replaced by Tisch., W. and H. (after '. B. C.) with en Suchem, making Suchem the name of the place just mentioned--not of the person referred to in the O.T. The Vulgate renders filii Sichem thus coming into collision with the O.T. l. c.--G.B.S.

[377] kai paidei& 139; kai grammasin, as the comment on epaideuthe v. 22, which must be supplied. Cat. has, kai paideia kai grammata. E. omits the clause, and substitutes, as the beginning of the next sentence, 'Emoi thaumazein eperchetai pos. "To me it occurs to wonder how he could be forty years," etc. So Edd.

[378] eph' heautou, B. C. F. D. N. but A. E. Edd. epi toutou "in the case of this man." So perhaps OEcumen. epieikos nun to adikounti prospheretai. --Below, E. Edd. "With the same spirit they appear to say the same with reference to Christ, We have no king but C?sar.' Thus was it ever habitual to the Jews to act, even when receiving benefits. Do you mark their madness? Him who was to save them, they accuse, by saying, As thou,'" etc.

[379] So A. B. N. Cat. (in C. the sentence Idou--'Iakob is omitted by an oversight caused by the homoeoteleuton 'Iakob.) Edd. "Not only does he here show that the Angel which appeared unto him was the Angel of the Great Counsel, but he shows also what loving-kindness God exhibits by this manifestation."

[380] i. e. "I have heard their groaning:" not simply ("I have come down) because of their calamities." The expression, "I have heard" denotes His ready sympathy.--But the modern text: "He does not simply say, I have heard;' but because of their calamities."

[381] Edd. from E. "Therefore in order that having come out of much affliction into rest, they may not be insolent, he permits them to be afflicted."

[382] diakrouesthe ta legomena. Edd diamokasthe, "make a mock at."--Below all the mss. agree in hoios en ho Kain pro toutou. Either the text is corrupt, or something is needed for explanation.

[383] malista de oudeis auton atimazei. Savile justly retains this sentence from the old text. Montf. rejects it, as superfluous, and disturbing the sense. Downe ap. Sav. proposes hoti ouk etimasthe: "non ambit honorem, sed bene secum actum putat si nulla affectus sit ignominia." But in the old text there is no alla before agapa: and the meaning is not, "he thinks himself well off," etc., nor as Ben., "he rejoices that," etc., but, "he is content not to be honored; knowing this at any rate, that nobody can dishonor him."

[384] E. Edd. "Thence also the gormandizers (gastrizomenoi) themselves complain of one another, are in ill humor, haste to be rid of the filth within. Still, even after it is cast out," etc. And below:--"fever and diseases. Yes,' say you, they are sick and are disgusting; it is waste of words to tell us all this, and make a catalogue of diseases: for it is I that am diseased. etc,...while these luxurious livers one may see in good plight, sleek, merry, riding on horseback.'"

[385] Edd. from E. "in the sea, under a violent storm in winter," and below, "the fishes floating at top, dead, which by reason of the cold had not power to sink to the bottom."

"This Moses whom they refused, saying, Who made thee a ruler and a judge over us? the same did God send to be a ruler and a deliverer by the hand of the Angel which appeared to him in the bush."

This is very suitable to the matter in hand. "This Moses," he says. "This," the man who had been in danger of losing his life; the man who had been set at naught by them; "this" the man whom they had declined: "this" same, God having raised up, sent unto them. "Whom they refused, saying, Who made thee a ruler?" just as they themselves (the hearers) said, "We have no king, but C?sar." (John 19:15.) He here shows also, that what was then done, was done by Christ. "The same did God send by the hand of the Angel," who said unto him, "I am the God of Abraham." "This" same Moses, he says,--and observe how he points to his renown--"this" same Moses, he says, "brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me" (v. 36, 37): set at naught like me. Him, likewise, Herod wished to kill, and in Egypt He found preservation just as it was with the former, even when He was a babe, He was aimed at for destruction. "This is he, that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us." (v. 38.) Again no mention of temple, none of sacrifice. "With the Angel," it says, "he received the lively oracles to give unto the fathers." It shows, that he not only wrought miracles, but also gave a law, as Christ did. Just as Christ first works miracles, and then legislates: so did Moses. But they did not hear him, keeping their disobedience, even after the miracles: "To whom," he says, "our fathers would not obey:" (v. 39) after the wonders done in those forty years. And not only so, but just the contrary: "but thrust him from them, and in their hearts turned back again into Egypt. Saying unto Aaron, Make us gods to go before us; for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon." (v. 40, 43.) The expression, "gave them up," means, He suffered. "Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen." (v. 44.) Even when there was a Tabernacle, yet there were no sacrifices. "Did ye offer unto Me slain beasts and sacrifices?" (Amos 5:25.) There was "the tabernacle of witness," and yet it profited them nothing, but they were consumed. But neither before, nor afterwards, did the miracles profit them aught. "Which also, our fathers that came after brought in." Seest thou, how the holy place is there wherever God may be? For to this end also he says, "in the wilderness," to compare place with place. Then the benefit (conferred upon them): And our fathers that came after brought it in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; who found favor before God, and desired to find a tabernacle for the God of Jacob. (v. 45, 46.) David "desired to find favor:" and he builded not, he, the wonderful, the great; but the castaway, Solomon. "But Solomon," it says, "built Him an house. Howbeit the Most High dwelleth not in (places) made with hands." (v. 47-50.) This was shown indeed already by what had been before said: but it is shown also by the voice of a prophet; "What house will ye build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" (Isaiah 66:1, 2.)

Marvel not, he says, if they on whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was just the same. (Recapitulation). "He brought them out;" and rescued them not in a general way, but also while they were in the wilderness. "Wonders and signs," etc. (v. 35-50.) Do you mark that they themselves (Stephen's hearers) are concerned in those old miracles also? "This is that Moses:" (v. 37) he, that conversed with God; he, that had been saved out of situations so strange and wonderful; he, that wrought so great works, and had so great power. ["Which said unto the children of Israel, A prophet," etc.] He shows, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him. [386] "This is he that was in the Church in the wilderness, and, that said unto the children of Israel." (v. 38.) Do you mark that thence comes the root, and that "salvation is from the Jews?" (John 4:22.) "With the Angel," it says, "which spake unto him." (Romans 11:16.) Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with "Him" in the Church in the wilderness. [387] And here he puts them in mind of a great marvel, of the things done in the Mount: "Who received living oracles to give unto us." On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, "Living oracles" (logia)? Those, whereof the end was shown by words (dia logon): in other words, he means the prophecies. [388] Then follows the charge, in the first instance, against the patriarchs [after], the "signs and wonders," after the receiving of the "lively oracles: To whom," he says, "our fathers would not obey." (v. 39.) But concerning those, Ezekiel says that they are not "living;" as when he says, "And I gave you statutes that are not good." (Ezekiel 20:25.) It is with reference to those that he says, "Living. But thrust him from them, and in their hearts turned back to Egypt"--the place where they groaned, where they cried, whence they called upon God. "And said unto Aaron, Make us gods which shall go before us." (v. 40.) O the folly! "Make," say they; "that they may go before us." Whither? "Into Egypt." [389] See how hard they were to tear away from the customs of Egypt! What sayest thou? What, not wait for him that brought thee out, but flee the benefit, and deny the Benefactor? And mark how insulting they are: "For as for this Moses," they say:--"which brought us out of the land of Egypt" nowhere the name of God: instead of that, they ascribed all to Moses. Where [390] they ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law bade them, they no longer make account of Moses. "We know not what is become of him." And yet he told them that he was going up to receive the Law: and they had not patience to wait forty days. "Make us gods"--they [391] did not say, "a God."--And yet one may well wonder at this, that they do not even know.--"And they made a calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of their own hands" (v. 41): for which they ought to have hid their faces. What wonder that ye know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders? But they not only knew Him not: they also insulted in another way, by their idol making. "Then God turned, and gave them up to worship the host of heaven" (v. 42.) Hence these same "customs" date their origin, hence the sacrifices: they were themselves the first that made sacrifices to their idols! For that is why it is marked, [392] "They made a calf in Horeb, and offered sacrifices to the idol:" seeing that, before this the name of sacrifice is nowhere mentioned, but only lively ordinances, and "lively oracles. And rejoiced"--that is the reason for the feasts. (Exodus 32:5, 6.) "As it is written in the Book of the Prophets"--and observe, he does not cite the text without a purpose, but shows by it that there is no need of sacrifices; saying: "Did ye offer slain beasts and sacrifice to Me?"--He lays an emphasis on this word (to Me?). "Ye cannot say that it was from sacrificing to Me, that ye proceeded to sacrifice to them:--"by the space of forty years:" and this too, "in the wilderness," where He had most signally shown Himself their Protector. "Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them." [393] The cause of sacrifices! "And I will carry you away beyond Babylon." (v. 43.) Even the captivity, an impeachment of their wickedness! "But a Tabernacle," say you, "there was (the Tabernacle) of Witness.'" (v. 44.) (Yes,) this is why it was: that they should have God for Witness: this was all. "According to the fashion," it says, "that was shown thee on the mount:" so [394] that on the mount was the Original. And this Tabernacle, moreover, "in the wilderness," was carried about, and not locally fixed. And he calls it, "Tabernacle of witness:" i. e. (for witness) of the miracles, of the statutes. [395] This is the reason why both it and those (the fathers) had no Temple. "As He had appointed, that spake unto Moses, that he should make it according to the fashion that he had seen." Again, it was none other than He (Christ) that gave the fashion itself. "Until the days of David" (v. 45): and there was no temple! And yet the Gentiles also had been driven out: for that is why he mentions this: "Whom God drave out," he says, "before the face of our fathers. Whom He drave out," he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple. "Until the days of David," he says: even David, and no Temple! "And he sought to find favor before God" (v. 46): and built not:--so far was the Temple from being a great matter! "But Solomon built Him an house." (v. 47.) They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest. "Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool." (v. 48, 49.) Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on by little and little (showing) that not even these are to be mentioned. And again the prophecy says openly, "What house will ye build Me?" etc. (v. 50.)

What is the reason that at this point he speaks in the tone of invective (kataphorikhos)? Great was his boldness of speech, when at the point to die: for in fact I think he knew that this was the case. "Ye stiffnecked," he says, "and uncircumcised in heart and ears." This also is from the prophets: nothing is of himself. "Ye do always resist the Holy Ghost: as your fathers did, so do ye." (v. 51.) When it was not His will that sacrifices should be, ye sacrifice: when it is His will, then again ye do not sacrifice: when He would not give you commandments, ye drew them to you: when ye got them, ye neglected them. Again, when the Temple stood, ye worshipped idols: when it is His will to be worshipped without a Temple, ye do the opposite. Observe, he says not, "Ye resist God," but, "the Spirit:" so far was he from knowing any difference between Them. And, what is greater: "As your fathers did," he says, "so do ye." Thus also did Christ (reproach them), forasmuch as they were always boasting much of their fathers. "Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One:" he still says, "the Just One," wishing to check them: "of Whom ye have been now the betrayers and murderers"--two charges he lays against them [396] --"who have received the Law by the disposition of Angels, and have not kept it." (v. 52.) How, "By the disposition of Angels?" Some say (The Law), disposed by Angels; or, put into his hand by the Angel Who appeared to him in the bush; for was He man? No wonder that He [397] who wrought those works, should also have wrought these. [398] "Ye slew them who preached of Him," much more Himself. He shows them disobedient both to God, and to Angels, and the Prophets, and the Spirit, and to all: as also Scripture saith elsewhere: "Lord, they have slain Thy Prophets, and thrown down Thine altars." (1 Kings 19:10.) They, then, stand up for the Law, and say, "He blasphemeth against Moses:" he shows, therefore, that it is they who blaspheme, and that (their blasphemy is not only against Moses, but) against God; shows that "they" from the very beginning have been doing this: that "they" have themselves destroyed their "customs," that there is no need of these: that while accusing him, and saying that he opposed Moses, they themselves were opposing the Spirit: and not merely opposing, but with murder added to it: and that they had their enmity all along from the very beginning. Seest thou, that he shows them to be acting in opposition both to Moses and to all others, and not keeping the Law? And yet Moses had said, "A Prophet shall the Lord raise up unto you: and the rest also told of this (Christ) that He would come: and the prophet again said, "What house will ye build Me?" and again, "Did ye offer to Me slain beasts and sacrifices" those "forty years?" (Deuteronomy 18:18.)

Such is the boldness of speech of a man bearing the Cross. Let us then also imitate this: though it be not a time of war, yet it is always the time for boldness of speech. For, "I spake," says one, "in Thy testimonies before kings, and was not ashamed." (Psalm 119:46.) If we chance to be among heathens, let us thus stop their mouths. without wrath, without harshness. (Comp. Hom. in 1 Corinthians 4.?6; xxxiii. ?4, 5; Colossians 11.?2.) For if we do it with wrath, it no longer seems to be the boldness (of one who is confident of his cause,) but passion: but if with gentleness, this is boldness indeed. For [399] in one and the same thing success and failure cannot possibly go together. The boldness is a success: the anger is a failure. Therefore, if we are to have boldness, we must be clean from wrath that none may impute our words to that. No matter how just your words may be, when you speak with anger, you ruin all: no matter how boldly you speak, how fairly reprove, or what not. See this man, how free from passion as he discourses to them! For he did not abuse them: he did but remind them of the words of the Prophets. For, to show you that it was not anger, at the very moment he was suffering evil at their hands, he prayed, saying, "Lay not to their charge this sin." So far was he from speaking these words in anger; no, he spake in grief and sorrow for their sakes. As indeed this is why it speaks of his appearance, that "they saw his face as it had been the face of an angel," on purpose that they might believe. Let us then be clean from wrath. The Holy Spirit dwelleth not where wrath is: cursed is the wrathful. It cannot be that aught wholesome should approach, where wrath goes forth. For as in a storm at sea, great is the tumult, loud the clamor, and then would be no time for lessons of wisdom (philosophhein): so neither in wrath. If the soul is to be in a condition either to say, or to be disciplined to, aught of philosophy, it must first be in the haven. Seest thou not how, when we wish to converse on matters of serious import, we look out for places free from noise, where all is stillness, all calm, that we may not be put out and discomposed? But if noise from without discomposes, much more disturbance from within. Whether one pray, to no purpose does he pray "with wrath and disputings:" (1 Timothy 2:8) whether he speak, he will only make himself ridiculous: whether he hold his peace, so again it will be even then: whether he eat, he is hurt even then: whether he drink, or whether he drink not; whether he sit, or stand, or walk; whether he sleep: for even in their dreams such fancies haunt them. For what is there in such men that is not disagreeable? Eyes unsightly, mouth distorted, limbs agitated and swollen, tongue foul and sparing no man, mind distraught, gestures uncomely: much to disgust. Mark the eyes of demoniacs, and those of drunkards and madmen; in what do they differ from each other? Is not the whole madness? For what though it be but for the moment? The madman too is possessed for the moment: but what is worse than this? And they are not ashamed at that excuse; "I knew not (saith one) what I said." And how came it that thou didst not know this, thou the rational man, thou that hast the gift of reason, on purpose that thou mayest not act the part of the creatures without reason, just like a wild horse, hurried away by rage and passion? In truth, the very excuse is criminal. For thou oughtest to have known what thou saidst. "It was the passion," say you, "that spoke the words, not I. " How should it be that? For passion has no power, except it get it from you. You might as well say, "It was my hand that inflicted the wounds, not I. " What occasion, think you, most needs wrath? would you not say, war and battle? But even then, if anything is done with wrath, the whole is spoiled and undone. For of all men, those who fight had best not be enraged: of all men, those had best not be enraged, who want to hurt (tous hubrizontas). And how is it possible to fight then? you will ask. With reason, with self-command (epieikei& 139;): since fighting is, to stand in opposition. Seest thou not that even these (common) wars are regulated by definite law, and order, and times? For wrath is nothing but an irrational impulse: and an irrational creature cannot possibly perform aught rational. For instance, the man here spoke such words, and did it without passion. And Elias said," How long will ye halt on both your knees?" (1 Kings 18:21) and spake it not in passion. And Phinees slew, and did it without passion. For passion suffers not a man to see, but, just as in a night-battle, it leads him, with eyes blindfolded and ears stopped up, where it will. Then let us rid ourselves of this demon, at its first beginning let us quell it, let us put the sign of the Cross on our breast, as it were a curb. Wrath is a shameless dog: but let it learn to hear the law. If there be in a sheep-fold a dog so savage as not to obey the command of the shepherd, nor to know his voice, all is lost and ruined. He is kept along with the sheep: but if he makes a meal on the sheep, he is useless, and is put to death. If he has learnt to obey thee, feed thy dog: he is useful when it is against the wolves, against robbers, and against the captain of the robbers that he barks, not against the sheep, not against friends. If he does not obey he ruins all: if he learns not to mind thee, he destroys all. The mildness in thee let not wrath consume, but let it guard it, and feed it up. And it will guard it, that it may feed in much security, if it destroy wicked and evil thoughts, if it chase away the devil from every side. So is gentleness preserved, when evil works are nowhere admitted: so we become worthy of respect, when we learn not to be shameless. For nothing renders a man so shameless, as an evil conscience. Why are harlots without shame? Why are virgins shamefaced? Is it not from their sin that the former, from their chastity that the latter, are such? For nothing makes a person so shameless, as sin. "And yet on the contrary," say you, "it puts to shame." Yes; him who condemns himself: but him that is past blushing, it renders even more reckless: for desperation makes daring. For "the wicked," saith the Scripture, "when he is come into the depths of evils, despiseth." (Proverbs 18:3.) But he that is shameless, will also be reckless, and he that is reckless, will be daring.

See in what way gentleness is destroyed, when evil thoughts gnaw at it. This is why there is such a dog, barking mightily: we have also sling and stone (ye know what I:mean): we have also spear and enclosure and cattle-fold: let us guard our thoughts unhurt. If the dog be gentle (saine) with the sheep, but savage against those without, and keep vigilant watch, this is the excellence of a dog: and, be he ever so famished, not to devour the sheep; be he ever so full, not to spare the wolves. Such too is anger meant to be: however provoked, not to forsake gentleness; however at quiet, to be on the alert against evil thoughts: to acknowledge the friend, and not for any beating forsake him, and for all his caressing, to fly at the intruder. The devil uses caressing full oft: let [400] the dog know at sight that he is an intruder. So also let us caress (sainomen) Virtue, though she put us to pain, and show our aversion to Vice, though she give us pleasure. Let us not be worse than the dogs, which, even when whipped and throttled, do not desert their master: but if [401] the stranger also feed them, even so they do hurt. There are times when anger is useful; but this is when it barks against strangers. What means it, "Whosoever is angry with his brother without a cause?" (Matthew 5:22.) It means, Stand not up in thine own quarrel, neither avenge thyself: if thou see another suffering deadly wrong, stretch out thy hand to help him. This is no longer passion, when thou art clear of all feeling for thyself alone. David had gotten Saul into his power, and was not moved by passion, did not thrust the spear into him, the enemy he had in his power; but took his revenge upon the Devil. (1 Samuel 26:7.) Moses, when he saw a stranger doing an injury, even slew him (Exodus 2:22): but when one of his own people, he did not so: them that were brethren he would have reconciled; the others not so. That "most meek" (Numbers 12:3) Moses, as Scripture witnesseth of him, see how he was roused! But not so, we: on the contrary, where we ought to show meekness, no wild beast so fierce as we: but where we ought to be roused, none so dull and sluggish. (Hom. vi. de laud. Pauli, ad fin.) On no occasion do we use our faculties to the purpose they were meant for: and therefore it is that our life is spent to no purpose. For even in the case of implements; if one use them, one instead of other, all is spoilt: if one take his sword, and then, where he should use it and cut with it, uses only his hand, he does no good: again, where he should use his hand, by taking the sword in hand he spoils all. In like manner also the physician, if where he ought to cut, he cuts not, and where he ought not, he does cut, mars all. Wherefore, I beseech you, let us use the thing (tho pragmati) at its proper time. The proper time for anger is never, where we move in our own quarrel: but if it is our duty to correct others, then is the time to use it, that we may by force deliver others. (Hom. in Matthew 16.?7.) So shall we both be like unto God, always keeping a spirit free from wrath, and shall attain unto the good things that are to come, through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost together, be glory, dominion, and honor, now and evermore, world without end. Amen.

Footnotes:

[386] Here the innovator, not perceiving that the renewed exposition began above, inserts the formula 'All' idomen anothen ta eiremena, and then has: "This, it says, is Moses, which said, A Prophet, etc. To this, I suppose, Christ refers, when He says, Salvation is of the Jews,' hinting at Himself. This is he that was in the wilderness, with the Angel that spake unto him. Lo, again he shows, that it was He," etc. So Edd.

[387] The meaning of v. 38 is that Moses became (genomenos) a mediator between God (represented by the Angel) and the people. Cf. Galatians 3:19 where the law is said to have been "ordained through angels, by the hand of a mediator" (Moses). No mention is made of angels as revealers of the law in Exodus 19.the first mention of angels in connection with the giving of the law being in a highly poetic passage in Moses' benediction, Deuteronomy 33:2. (Even here the Heb. text is uncertain. Cf. the lxx. in loco). The function of angels in the giving of the law has a prominent place in later Jewish theology as opposed to the action of mere human ministers. The New Testament notices on the subject reflect this later phase of thought (Cf. Acts 7:53; Hebrews 2:2). See Lightfoot on Galatians 2:19.--G.B.S.

[388] By logia zonta are meant living oracles in the sense of operative, effectual, as Jesus affirmed his words to be "spirit and life" (John 6:63). They contain vital truth. The law was indeed "weak" (Romans 8:3) but it was so "through the flesh," i. e. human sinfulness. It was not inherently weak but was so relatively to the great power of sin in man which needed to be overcome.--G.B.S.

[389] It is not probable that this passage (v. 39, 40) means that the people proposed to return to Egypt (as Chrys.). In the O.T. the constant representation is that the golden calf (or bull) was worshipped as the image of the divinity who had led them out of Egypt (Exodus 32:4; 1 Kings 12:28). It seems clearly implied in Ezekiel 20:7, 8, 24, that the Israelites while in Egypt had been much addicted to the idolatry of the country. The meaning here is that, being discouraged and disappointed on account of Moses' continued absence in the mount, they were ready to transfer their allegiance from Jehovah to some of the divinities to whose worship they had previously been accustomed. The worship of cattle was especially common, as of Apis at Memphis and Mnevis at Heliopolis.--G.B.S.

[390] Entha men eucharistein edei, A, B, C. D. F., but N. and Cat. acharistein.--E. Kai enpha men autous acharistein en. Edd. euch.

[391] This clause, omitted by A. B. C , is preserved by N. and the Catena. The calf was one, yet they called it Gods: on which St. Chrys. remarks elsewhere, that they added polytheism to idolatry.--The next sentence may perhaps be completed thus: "that they did not even know that there is One God."--Edd. from E.F.D. "So frantic are they, that they know not what they say."

[392] dia gar touto episemainetai. The meaning is: Stephen was accused of speaking against "the customs,"--sacrifices, temple, feasts, etc. Therefore he significantly points to that critical conjuncture from which these "customs" date their introduction: namely, the Provocation at Horeb. Prior to that, he tells of "living oracles," life-giving precepts: after it, and as its consequence, sacrifices, etc., those statutes which were not good, and ordinances by which a man shall not live, as God says by Ezekiel. Not a word of sacrifice till then: and the first mention is, of the sacrifices offered to the calf. In like manner, "they rejoiced," "the people ate and drank, and rose up to play:" and in consequence of this, the feasts were prescribed: kai euphrainonto, phesin; dia touto kai heortai. --'Episemainetai might be rendered, "he marks," "puts a mark upon it" (so the innovator, who substitutes, touto kai Dauid episemainomenos legei): we take it passively, "there is a mark set over it--it is emphatically denoted." In the active, the verb taken intransitively means "to betoken or announce itself," "make its first appearance."--In the Treatise adv. Jud?os, iv. ?6. tom. i. 624. C. St. Chrysostom gives this account of the legal sacrifices: "To what purpose unto Me is the multitude of your sacrifices? etc. (Isaiah 1:11, ff.) Do ye hear how it is most plainly declared, that God did not from the first require these at your hands? Had He required them, He would have obliged those famous saints who were before the Law to observe this practice. Then wherefore has He permitted it now?' In condescension to your infirmity. As a physician in his treatment of a delirious patient, etc.: thus did God likewise. For seeing them so frantic in their lust for sacrifices, that they were ready, unless they got them, to desert to idols: nay not only ready, but that they had already deserted, thereupon He permitted sacrifices. And that this is the reason, is clear from the order of events. After the feast which they made to the demons, then it was that He permitted sacrifices: all but saying: Ye are mad, and will needs sacrifice: well then, at any rate sacrifice to Me.'"--(What follows may serve to illustrate the brief remark a little further on, Kai he aichmalosia kategoria tes kakias.) "But even this, He did not permit to continue to the end, but by a most wise method, withdrew them from it...For He did not permit it to be done in any place of the whole world, but in Jerusalem only. Anon, when for a short time they had sacrificed, he destroyed the city. Had He openly said, Desist, they, such was their insane passion for sacrificing, would not readily have complied. But now perforce, the place being taken away, He secretly withdrew them from their frenzy." So here: "Even the captivity impeaches the wickedness (which was the cause of the permission of sacrifice.")

[393] Our passage here follows the lxx. which speaks of Moloch and Remphan. The terms in the original (vid. R.V. : Amos 5:25-27) are "Siccuth" and "Chiun." It is a disputed point whether these are in the prophecy names of divinities or whether they mean respectively "tabernacle" and "shrine" (or image). The difficulty lies in the ambiguity of the Hebrew text. The name Moloch being akin to the Hebrew word for king (mlk), confusion might easily arise. The N.T. text varies from the lxx. only in adding the word proskunein (43) to lay emphasis upon the charge of idolatry, and in replacing Damascus by Babylon (43), an interpretation from the standpoint of subsequent history. The statement of our text that the Israelites fell into the worship of these divinities in the wilderness rests upon extra-Pentateuchal tradition, derived, perhaps, from such prohibitions of Moloch-worship and similar idolatries as are found in Leviticus 18:21, and Deuteronomy 18:10. The charge in the prophecy of Amos is a general one referring to the frequent lapses of the people into image-worship down to his own time.--G.B.S.

[394] hoste en to orei he hupographe gegone. In the following sentences, there are numerous variations in Edd. from the old text, but they do not materially affect the sense, and certainly do not improve it.

[395] The expression here used--he skene tou marturiou is the constant but inexact lxx. translation of 'hl mvd "tent of meeting"--i. e. the tent where God met the people. From a misunderstanding of the etymology of mvd (it being taken from vd to witness, instead of from yd to assemble) it was translated by marturion--a rendering which has occasioned frequent misunderstanding. Marturion is rightly used in the lxx. to render dvt (from vd) in Exodus 25:22; Numbers 9:15.--G.B.S.

[396] E. F. D. Edd. add, "that they knew (Him) not, and that they murdered (Him):" but the meaning is, that they betrayed, and that they murdered: or, as below, Their fathers slew the Prophets, and they, Him Whom they preached.

[397] ton ekeina poiesanta, A. B. C. N. Cat. i. e. that Christ, Who, as the Angel, did those works, etc. The modern text tous ek. poiesantas: that those who did those wickednesses, etc.: and so OEc. seems to have taken it: "If ye killed them who preached Him to come, no wonder that ye kill Me," etc.--Below, for Hoi toinun antipoiountai tou nomou, kai elegon, A. B. N. (N. corrected houtoi nun) have Ou toinun k. t. l. and A. legontes: "Therefore they claim not the Law (on their side), saying," etc.

[398] 'Angelon (53) cannot refer (as Chrys.) to the Jehovah-angel of the bush. It refers to angels as the mediators in the giving of the law, an idea which appears in the lxx. , the N.T. elsewhere (Galatians 3:19; Hebrews 2:2) and is prominent in later Jewish theology (Cf. Josephus, Ant. XV. v. 3) Vid. note *, p. 107.--G.B.S.

[399] Ou gar dunatai homou kai kata tauton (kat' auton A. C. and N. originally) kai katorthoma einai kai elattoma. E parresia, katorthoma; ho thumos, elattoma.

[400] Edd. from E. Sainei ho diabolos pollakis hos ho kuon, alla gnoto pas hoti. "The devil fawns full oft as the dog, but let every man know that," etc. A. B. C. N. hos ho kuon eideto (ideto Ch.) hoti. We restore the true reading by omitting hos. "The dog" is anger: the devil sainei, not as the dog, but upon the dog, as the allotrios in the preceding sentence. "Let our faithful watch-dog see at once that he is an intruder." In the following sentence the image is so far incongruous, as sainomen here has a different reference: viz. "as the dog fawns upon the friend though beaten, so let us," etc.

[401] an de autous kai trephe ho allotrios kai houto blaptousin (A. blapsousin). The antithesis seems to require the sense to be, "While, if the stranger even feed them, for all that, they do him a mischief." But the words trephe and blaptousin are scarcely suitable in the sense, trophen dido and lumainontai. Edd. have from E. alone, pos ou mallon blapsousin; in the sense, "If however the stranger (not merely caresses but) also (regularly) feeds them, how shall they not do more hurt (than good)?" i. e. "If the devil be suffered to pamper our anger, that which should have been our safeguard will prove a bane to us."--Perhaps this is the sense intended in the old reading; but if so, kai houto is unsuitable.

"When they heard these things, they were cut to "the heart, and they gnashed on him with their teeth."

See, [402] once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying, "What are we to do with these men?" so these also are "cut to the heart." (ch. iv. 16.) And yet it was he that had good right to be incensed, who, having done no wrong, was treated like a criminal, and was spitefully calumniated. But the calumniators had the worst of it in the end. So true is that saying, which I am ever repeating, "Ill to do, is ill to fare." And yet he (in his charges against them) resorted to no calumny, but proved (what he said). So sure are we, when we are shamefully borne down in a matter wherein we have a clear conscience, to be none the worse for it.--"If [403] they desired," say you, "to kill him, how was it that they did not take occasion, out of what he said, that they might kill him?" They would fain have a fair-seeming plea to put upon their outrage. "Well then, was not the insulting them a fair plea?" It was not his doing, if they were insulted: it was the Prophet's accusation of them. And besides, they did not wish it to look as if they killed him because of what he had said against them--just as they acted in the case of Christ; no, but for impiety: now [404] this word of his was the expression of piety. Wherefore, as they attempted, besides killing him, to hurt his reputation also, "they were cut to the heart." For they were afraid lest he should on the contrary become an object of even greater reverence. Therefore, just what they did in Christ's case, the same they do here also. For as He said, "Ye shall see the Son of Man sitting on the right hand of God" (Matthew 26:64), and they, calling it blasphemy, "ran upon Him;" just so was it here. There, they "rent their garments;" here, they "stopped their ears. But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold I see the heavens opened, and the Son of Man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him." (v. 55-58.) And yet, if he lied, they ought to have thought him beside himself, and to have let him go.--But he wished to bring them over, "and said, Behold," etc., for, since he had spoken of Christ's death, and had said nothing of His resurrection, he would fain add this doctrine also. "Standing at the right hand of God." And in this manner He appeared to him: [405] that, were it but so, the Jews might receive Him: for since the (idea of His) sitting (at the right hand of God) was offensive to them, for the present he brings forward only what relates to His Resurrection. This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself. And see, how many signs are wrought! "And cast him out of the city, and stoned him." Here again, "without the city," and even in death, Confession and Preaching. (Hebrews 13:21.) "And the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling [406] upon God, and saying, Lord Jesus, receive my spirit." (v. 59.) This is meant to show them that he is not perishing, and to teach them. "And he knelt down, and cried with a loud voice, Lord, lay not this sin to their charge." (v. 60.) To clear himself, and show that neither were his former words prompted by passion, he says, "Lord" "lay not this sin to their charge": wishing also even in this way to win them over. For to show that he forgave their wrath and rage in murdering him, and that his own soul was free from all passion, was the way to make his saying to be favorably received.

"And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes a great one. "And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." (ch. viii. 1.) Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. They were admired because of the signs: being scourged, they were none the worse for it: (some) were ordained in the matter of the widows [407] : the word increased: once more, God permits a great hindrance to arise. And a persecution of no ordinary kind ["and they were all scattered," etc.]; for they feared their enemies, now become more daring: and at the same time it is shown that they were but men, these that were afraid, that fled. For, that thou mayest not say after these things that [408] by grace alone they effected (what they did), they were also persecuted, and themselves became more timorous, while their adversaries were more daring. "And were all scattered abroad," it says, "except the Apostles." But this was divinely ordered, so that they should no longer all sit there in Jerusalem. "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." (v. 2.) If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men--not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? [409] Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."--"And made," he says, "great lamentation over him."--But let us look over again what has been said.

He [410] mentions the cause of his (angelic) appearance (Recapitulation, vii. 54; viii. 2.); "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And when he said, "I see the heavens opened, they stopped their ears, and ran upon him with one accord." (v. 56, 57.) And yet in what respect are these things deserving of accusation? "Upon him," the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. "And the witnesses," he says, "laid down their clothes at the feet of a young man, whose name was Saul." (v. 58.) Observe how particularly he relates what concerns Paul, to show thee that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, "And Saul was consenting unto his death."--And this blessed man does not simply pray, but does it with earnestness: "having kneeled down." Mark his divine death! So long [411] only the Lord permitted the soul to remain in him. "And having said this, he fell asleep." (v. 60.)--"And they were all scattered abroad throughout the region of Judea and Samaria. (ch. viii. 1.) And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles" "and into any city of the Samaritans enter ye not." (Matthew 10:5.) "Except the Apostles," it says: they, in this way also, wishing to win the Jews,--but not to leave the city,--and to be the means of inspiring others with boldness.

"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." (v. 3.) Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring. "Therefore they that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." (v. 4-9.) Observe [412] another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost." (v. 10-15.) And (yet) great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." (v. 16, 17.) For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this. "And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." (v. 18, 19.)

"The [413] persecution," say you, "gained strength." True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy's country.--Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship.--"And there was joy." And yet there had been "great lamentation:" true; but mark again the good--"Of a long time" was the malady, but this man brought them deliverance.--And how came he to baptize Simon also? Just as Christ chose Judas.--And "beholding the signs" which he did, forasmuch as the others did not receive the (power of working) signs, he durst not ask for it.--How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others (Numbers 15:32) and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money."--(v. 20.) Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. [414] But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John [415] ]. "And when Simon," it says, "saw that through laying on of the Apostles' hands the Holy Ghost was given." He would not have said, "And having seen," [416] unless there had been some sensible manifestation. [417] "Then laid they their hands on them," etc. Just as Paul also did, when they spake with tongues. (ch. xix. 6.) Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, "Thou hast no part nor lot in this matter, for thine heart is not right before God "because thou hast thought," etc. (v. 21.) Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of inquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." (v. 22-24.) Even this [418] he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (apagoreuein) and not to say, "Howbeit, if thou do this, thy sin shall be forgiven," but that in any wise the punishment shall take effect.

(a) "Therefore they that were scattered abroad, went everywhere, preaching the word." But [419] I would have thee admire how even in a season of calamity they neglected not the preaching. "Hearing and seeing the miracles which he did." (Recapitulation, v. 4-6.) Just as in the case of Moses by contrast (with the magicians) the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. (b) "For unclean spirits came out of many that were possessed with them" (v. 7); for this was a manifest miracle:--not as the magicians did: for the other (Simon), it is likely, bound (men with spells);--"and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work. "And to him they all gave heed, saying, This (man) is the Power of God." (v. 10.) And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name."--(Matthew 24:24.) "And to him they had regard, because that of long time he had bewitched them with sorceries." (v. 11.) (a) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. (v. 12.) "And Simon," it says, "being baptized, continued with Philip (v. 13): not for faith's sake, but in order that he might become such (as he). (b) But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching (thes didaskalias). But [420] when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger of God." And indeed that he might not be driven away again, therefore he "continued with Philip," and did not part from him. "And when the Apostles which were at Jerusalem," etc. (v. 13, 14.) See how many things are brought about by God's Providence through the death of Stephen! (a) "But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." (v. 15-17.) Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. (b) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man. [421] Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! (a) "He offered them money." (v. 18, 19.) What? had he seen the others doing this? had he seen Philip? Did he imagine they did not know with what mind he came to them? (b) "Thy money with thee to perdition" (v. 20): since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To thee," he says, be it (to thee): being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. (a) Wherefore also Peter well calls the affair a gift: "Thou hast thought that the gift of God may be purchased with money." Dost thou observe how on all occasions they are clean from money? "For thine heart is not right in the sight of God." (v. 21.) Dost thou see how he does all of malice? To be simple, however, was the thing needed. (b) For had it been done with simplicity, [422] he would have even welcomed his willing mind. Seest thou that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: "Repent and pray, if haply the thought of thine heart may be forgiven thee." (v. 22.) Seest thou it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven thee:" because he knew him to be incorrigible. (a) "For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." (v. 23.) Words of exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome (hoti e& 128;lo). For that he says, "Pray ye for me," is a confession that he has done wrong. Observe him, [423] what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. [424] "Seeing [425] his miracles," ["he was amazed," and came over.] He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat (helhein) the Apostles, * * *. (b) Again, he fears the multitude, and is afraid to deny it; and yet he might have said, "I did not know: I did it in simplicity: but he was struck with dismay first by the former circumstance, that he was overcome (hoti e& 128;lo), by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long wayoff, to Rome, thinking the Apostle would not soon come there.

"And they, when they had testified, and preached the word of the Lord, returned to Jerusalem. (v. 25.) "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go thither again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed. "And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not (proegoumenos) of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go thither, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John. Sent" them, again, to rid them of magic. And [426] besides, (the Lord) had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." (John 4:39.) Observe how actively employed even their journeys were, how they do nothing without a purpose. [427]

Such travels should we also make. And why do I speak of travels? Many possess villages and lands, and give themselves no concern, nor make any account of this. That baths may be provided, their revenues increased, courts and buildings erected, for this they take plenty of pains: but for the husbandry of souls, not so. When you see thorns--answer me--you cut them up, you burn, you utterly destroy them, to rid your land of the hurt thence arising. And seest thou the laborers themselves overrun with thorns, and dost not cut them up, and art thou not afraid of the Owner Who shall call thee to account? For ought not each individual believer to build a Church, to get a Teacher, to cooperate (sunai; resthai) (with him), to make this above all his object, that all may be Christians? Say, how is it likely thy laborer should be a Christian, when he sees thee so regardless of his salvation? Thou canst not work miracles, and so convert (peisai) him. By the means which are in thy power, convert him; by kindness, by good offices, by gentleness, by courting (kolakei& 139;) him, by all other means. Market-places, indeed, and baths, the most do provide; but no Churches: nay, sooner everything than this! Wherefore I beseech and implore, as a favor I entreat, yea as a law I lay it down, that there be no estate to be seen destitute of a Church. [428] Tell not me, There is one hard by; there is one in the neighboring properties; the expense is great, the income not great. If thou have anything to expend upon the poor, expend it there: better there than here. Maintain a Teacher, maintain a Deacon, and a sacerdotal body complete. As by a bride, whether a wife whom thou takest, or a daughter whom thou givest in marriage, [429] so act by the Church: give her a dowry. So shall thy estate be filled with blessing. For what shall not be there of all that is good? Is it a small thing, tell me, that thy wine-press should be blessed; [430] a small thing, tell me, that of thy fruits God is the first to taste, and that the first fruits are there (with Him)? And then even for the peace of the laboring people this is profitable. Then as one whom they must respect, there will be the presbyter among them and this will contribute to the security of the estate. There will be constant prayers there through thee [431] (infra, note 1, p. 119) hymns and Communions through thee; the Oblation on each Lord's Day. For only consider what a praise it will be, that, whereas others have built splendid tombs, to have it said hereafter: "Such a one built this," thou hast reared Churches! Bethink thee that even until the coming of Christ thou shalt have thy reward, who hast reared up the altars of God.

Suppose an Emperor had ordered thee to build an house that he might lodge there, wouldest thou not have done everything to please him? And here now it is palace of Christ, the Church, the Church which thou buildest. Look not at the cost, but calculate the profit. Thy people yonder cultivate thy field: cultivate thou their souls: they bring to thee thy fruits, raise thou them to heaven. He that makes the beginning is the cause of all the rest: and thou wilt be the cause that the people are brought under Christian teaching (katechoumenon) both there, and in the neighboring estates. Your baths do but make the peasants less hardy, your taverns give them a taste for luxury, and yet you provide these for credit's sake. Your markets and fairs, (panegureis) on the other hand, promote [432] covetousness. But think now what a thing it would be to see a presbyter, the moving picture of Abraham, gray-headed, girded up, digging and working with his own hands? What more pleasant than such a field! Their virtue thrives. No intemperance there, nay, it is driven away: no drunkenness and wantonness, nay, it is cast out: no vanity, nay, it is extinguished. All benevolent tempers shine out the brighter through the simplicity of manners. How pleasant to go forth and enter into the House of God, and to know that one built it himself: to fling himself on his back in his litter, and [433] after the bodily benefit of his pleasant airing, be present both at the evening and the morning hymns, have the priest as a guest at his table, in associating with him enjoy his benediction, see others also coming thither! This is a wall for his field, this its security. This is the field of which it is said, "The smell of a full field which the Lord hath blessed." (Genesis 27:27.) If, even without this, the country is pleasant, because it is so quiet, so free from distraction of business, what will it not be when this is added to it? The country with a Church is like the Paradise of God. No clamor there, no turmoil, no enemies at variance, no heresies: there you shall see all friends, holding the same doctrines in common. The very quiet shall lead thee to higher views, and receiving thee thus prepared by philosophy, the presbyter shall give thee an excellent cure. For here, whatever we may speak, the noise of the market drives it all out: but there, what thou shalt hear, thou wilt keep fixed in thy mind. Thou wilt be quite another man in the country through him: and moreover to the people there he will be director, he will watch over them both by his presence and by his influence in forming their manners. And what, I ask, would be the cost? Make for a beginning a small house (en taxei nahou) to serve as temple. Thy successor will build a porch, his successor will make other additions, and the whole shall be put to thy account. Thou givest little, and receivest the reward for the whole. At any rate, make a beginning: lay a foundation. Exhort one another, vie one with another in this matter. But now, where there is straw and grain and such like to be stored, you make no difficulty of building: but for a place where the fruits of souls may be gathered in, we bestow not a thought; and the people are forced to go miles and miles, and to make long journeys, that they may get to Church! Think, how good it is, when with all quietness the priest presents himself in the Church, that he may draw near unto God, and say prayers for the village, day by day, and for its owner! Say, is it a small matter, that even in the Holy Oblations evermore thy name is included in the prayers, and that for the village day by day prayers are made unto God?--How greatly this profits thee for all else! It chances [434] that certain (great) persons dwell in the neighborhood, and have overseers: now to thee, being poor, one of them will not deign even to pay a visit: but the presbyter, it is likely, he will invite, and make him sit at his table. How much good results from this! The village will in the first place be free from all evil suspicion. None will charge it with murder, with theft: none will suspect anything of the kind.--They have also another comfort, if sickness befall, if death.--Then again the friendships formed there by people as they go side by side (to and from the Church) are not struck up at random and promiscuously: and the meetings there are far more pleasant than those which take place in marts and fairs. The people themselves also will be more respectable, because of their presbyter. How is it you hear that Jerusalem was had in honor in the old times above all other cities? Why was this? Because of the then prevailing religion. Therefore it is that where God is honored, there is nothing evil: as, on the contrary, where He is not honored, there is nothing good. It will be great security both with God and with men. Only, I beseech you, that ye be not remiss: only may you put your hand to this work. For if he who brings out "the precious from the vile," shall be "as the mouth of God" (Jeremiah 15:19); he who benefits and recovers so many souls, both that now are and that shall be even until the coming of Christ, what favor shall not that person reap from God! Raise thou a garrison against the devil: for that is what the Church is. Thence as from headquarters let the hands go forth to work: first let the people hold them up for prayers, and then go their way to work. So shall there be vigor of body; so shall the tillage be abundant; so shall all evil be kept aloof. It is not possible to represent in words the pleasure thence arising, until it be realized. Look not to this, that it brings in no revenue: if [435] thou do it at all in this spirit, then do it not at all; if thou account not the revenue thou gettest thence greater than from the whole estate beside; if thou be not thus affected, then let it alone; if thou do not account this work to stand thee more in stead than any work beside. What can be greater than this revenue, the gathering in of souls into the threshing-floor which is in heaven! Alas, that ye know not how much it is, to gain souls! Hear what Christ says to Peter, "Feed My sheep." (John 21:15-17.) If, seeing the emperor's sheep, or herd of horses, by reason of having no fold or stable, exposed to depredation, thou wert to take them in hand, and build a fold or stables, or also provide a shepherd or herdsman to take charge of them, what would not the emperor do for thee in return? Now, thou gatherest the flock of Christ, and puttest a shepherd over them, and thinkest thou it is no great gain thou art earning? But, if for offending even one, a man shall incur so great a punishment, how can he that saves so many, ever be punished? What sin will he have thenceforth? for, though he have it, does not this blot it out? From the punishment threatened to him that offends, learn the reward of him that saves. Were not the salvation of even one soul a matter of great importance, to offend would not move God to so great anger. Knowing these things, let us apply ourselves forthwith to this spiritual work. And let each invite me, and we will together help to the best of our ability. If there be three joint-owners, let them do it by each bearing his part: if but one, he will induce the others also that are near. Only be earnest to effect this, I beseech you, that in every way being well-pleasing unto God, we may attain unto the eternal blessings, by the grace and mercy of our Lord Jesus Christ with Whom to the Father and the Holy Ghost together be glory, dominion, and honor, now and ever world without end. Amen.

Footnotes:

[402] In our mss. the Homily opens abruptly with the question, Pos ouk elabon ek ton eiremenon aphormen eis to [me Cat.] anelein auton; which is left unanswered, till some way further on. See note 2.--Montf. notes, "Unus, eisto me anelein." But this reading does not appear in any of our mss. though the Catena has it. Edd. from E, have; "How it was that they did not take occasion from what he had said to kill him, but are still mad, and seek an accusation, one may well wonder. So ever in trouble are the wrong-doers. Just then as the chief priests, in their perplexity, said," etc. F. D. adopting part of this addition, "but are still mad, and seek an accusation. See once more," etc.

[403] ouden paschomen. Kai eboulonto, phesin (om. D. F.) anelein auton. (as if these words were part of the sacred text. Then) Prophasin ('Alla proph. D. F.) ethelon eulogon k. t. l. A. B. C. D. F. The modern text substitutes, 'Eboulonto men oun anelein; all' ou poiousi touto, aitian thelontes eulogon k. t. l.--OEcumenius, however, begins his comment thus: Ei eboulonto anelein, pos ouk aneilon eutheos tote;Oti prophasin eulogon k. t. l. Hence we restore the true reading, and the proper order. Namely, for Kai we read Ei, and transpose to this place, as part of the interlocution, the question pos ouk elabon--; So, the phesin is explained, the question is followed by its answer, and there is no abruptness.

[404] touto de eusebeias en to rh& 210;ma. i. e. all that Stephen had spoken in accusation of their wickedness, especially v. 51-53, was the language of piety, of a devout man zealous for the honor of God: they could not say, "This is impious;" and they were waiting to catch at something which might enable them to cry out, "He blasphemeth:" and, disappointed of this, they were cut to the heart.--Below Ben. retains (from E. alone) me palin kainon ti peri auton allo genetai, though Savile had restored the genuine reading me palin aidesimoteros genetai. They had desired to injure his reputation for sanctity, and now feared that his speech would have the opposite result.

[405] Edd. from E. houto de auto legei phanenai, hos pou diexeisin, hina kan houto dexontai ton logon. "And Stephen describes Christ as appearing to Him in this manner, as one somewhere relates at large, in order that," etc.: meaning, that he might have said "sitting at the right hand," but forbears to do this, because it was offensive to the Jews, and accordingly teos peri tes anastaseos kinei logon, kai phesin auton histasthai. The clause hos pou diexeisin seems to have been intended by the innovator, not as part of the text, but as a gloss, "as is somewhere shown at large." But what Chrys. says is, that Christ was pleased to appear in this attitude to Stephen for the sake of the Jews, in order, etc.--Hom. vi. in Ascens. (Cat. in 1,) he says, "Why standing, and not sitting? To show that He is in act to succor His martyr. For thus it is said also of the Father, Stand up, O God, and, Now will I stand up, saith the Lord, I will set him in safety.'"--Below, Dia touto k. t. l. Comp. de Mundi Creat. Hom. ii. t. vi. 447. C. "Why did He cause the face of Stephen to shine? Because he was to be stoned as a blasphemer for saying Behold,' etc., therefore God, forestalling this, crowned his face with angelic beauty, to show those thankless ones, that if he were a blasphemer, he would not have been thus glorified." But E. (Edd.) apo toutou stochazomai dedox. "I conjecture that it was from this vision (Erasm. from this time: Ben. hence) that his face was glorified." In the next sentence, Edd. from E. di hon epebouleuonto ekeinoi, di auton ebouleto autous ekkalesasthai, ei kai meden pleon egeneto. Kai ekbalontes k. t. l. "by means of the very machinations wherewith those were assailed He desired to call (the doers) themselves to Himself, even if nothing more had been done."

[406] A. E. N. Cat. omit the ton Theon.

[407] katestesan epi ton cheron, A. C. N. Sav. cheiron, Cat. choron, B. D. E. F. Morel. Ben. versati sunt in regionibus, Erasm. constituti sunt per regiones, Ben.

[408] hoti te chariti monon katorthoun. Or, "that by grace they only succeeded," i. e. always, without failure.

[409] Chrys. seems to assume that andres eulabeis refers to Christian men, a view that has been taken by some modern expositors (as Ewald and DeWette). It is better to understand by the term, pious Jews who were favorably disposed to Christianity (So Meyer, Olshausen, Lechler, Lange, Gloag, Hackett). The usage of eulabes in the N.T. favors this view as it is applied to devout persons who were not Christians (vid. ii. 5; Luke 2:25) in every case, except in xxii. 12when it refers to Ananias, a Christian, but is used in describing him in a legal point of view: eulabes kata ton nomon. Moreover, if Christians had been meant, they would not probably have been designated by so vague a term, but, as uniformly, would have been called disciples or brethren. The burial of Stephen by devout Jews recalls the burial of Jesus by Joseph of Arimath?a and Nicodemus (John 19:38, 39).--G.B.S.

[410] Ten aitian tes opseos phesin. B. C. Sav. marg. meaning, That his face was as the face of an angel was caused by the glory of Christ which he now beholds. The modern text omits this, having said the same thing above in the words apo toutou, see note 4, p. 112.

[411] Ben. after Morel. from E. without notice of the true reading (A. B. C. N. Cat.), received by Savile, has: Othen theios autou kai ho thanatos gegone. Mechri gar toutou sunkechoreto tais psuchais en to hade einai. (The latter part is adopted also by D. F.) "Whence also his death became divine. For until this time it had been granted to the souls to be in Hades." This comment is derived from St. Cyril. Al. from whom the Catena cites: "Since we are justified by faith in Him....He hath wrought a new thing for us, to meketi men eis hadou trechein tas ton somaton apallattomenas psuchas katha kai proen, pempesthai de mallon eis cheiras Theou zontos: that our souls, on their deliverance from our bodies, no longer as aforetime haste into Hades, but are conveyed into the hands of the Living God. And knowing this, Saint Stephen said, "Lord Jesus receive my spirit." OEcumen, repeats this, almost in the same words.

[412] In the old text, v. 4-10, are given continuously, and v. 11-19; between them the brief comments which we have restored to their proper places, viz. here and after v. 15: and after v. 19, the comment which we have placed after v. 17. In the modern text, the first comment (omitting legon einai k. t. l.) is placed after v. 10; in the second, the words, kai semeia megala egeneto, are omitted; the rest is given after v. 19.

[413] The modern text E. F. D. Edd. "But although the persecution then most gained strength, nevertheless God again delivered them, epiteichisas autois ta semeia. Stephen's death, however, did not quench their rage, nay, increased it rather, wherefore also the teachers, etc. But observe again how good things take their turn with them, and how they are in joy. For there was great joy,' it says, in that city.' And yet there had also been great lamentation.' Thus is God ever wont to do, and to temper things grievous with things joyful, that He may be more held in admiration. But of a long time had this disease been upon Simon; wherefore not even thus is he rid of it." But in the genuine text, (A. B. C. N. Cat. ad. v. 15-17, and 3, 4.) the subject to exeileto and epeteichise is not Theos, but diogmos: and the persons delivered are not the disciples, but the Samaritans, described as prokatechomenoi, viz. under the influence of Simon's sorceries. In the last sentence, the meaning is entirely mistaken: for the nosema is the infatuation of the Samaritans, not the wickedness of Simon.--'Epeteichise gar autois ta semeia can hardly be rendered without an awkward periphrasis: epiteich. ti tini, a phrase frequently used by St. Chrys., means to raise up something against a person as an epiteichisma, (as Decelea in Attica against the Athenians in the Peloponnesian war:) see Mr. Field's Index to Hom. in Matt.

[414] So A. B. C. N. Cat. Of the Edd., Savile alone retains this clause, the rest follow the mod. text, which rejects it. And indeed it can hardly be doubted, that St. Chrys. himself would have expunged, or altered this statement, had he revised these Homilies: for in the next Hom. he shows that the Philip of vv. 26 ff. was certainly not the Apostle, but probably one of the seven deacons. The fact seems to be, that having had no occasion until now to discuss this question, he had assumed (as others had done before him) that the Philip of the Eunuch's history was the Apostle of that name: thus in Hom. ad Genesis 35.?2 (delivered but a few years before), he takes this for granted. Here, however, he perceives that the Philip who preached at Samaria could not be the Apostle: but at present he is still under the impression, that the person by whom the Eunuch was converted was St. Philip the Apostle, and accordingly speaks as in the text, "This Philip, I take it, was one of the Seven; he of the story of the Eunuch was one of the Apostles." Of course it was impossible on a review of the circumstances to rest in this conclusion; and in the very beginning of the next Homily he tacitly revokes the notion here advanced, and points out how the command, "Arise, and go to the south," must have been addressed to Philip in Samaria (the deacon), and not Philip the Apostle in Jerusalem. (See the note there.) The early writers frequently confound the Philip of this chapter (the deacon and evangelist, Acts 21.9, with the Apostle: Polycrates ap. Eus. H. E. iii. 30, and v. 24, (see Vales and Heinichen on the former passage.) Const. Apol. vi. 7. S. Clementine Strom. iii. p. 192. Comp. St. Augustin Serm. 266. ?5.--S. Isadore of Pelusium, Ep. 448, in reply to a correspondent who was not satisfied with his statement (Ep. 447), that "Philip who baptized the Eunuch and catechized Simon was not the Apostle, but one of the Seven," and requested proof from Scripture ('Epeide kai marturian zeteis graphiken....'Epeide pollon apodeixeon eras,) bids him observe, ch. viii. 1. that the Apostles remained at Jerusalem: that Philip the Apostle would have been competent to impart the gift of the Spirit: and further suggests, that Philip the deacon, fleeing from the persecution, was on his way through Samaria to C?sarea his native place, (where we afterwards find him xxi. 9), when these events befell, viz. the preaching, etc., at Samaria, and the conversion of the Eunuch.--In the next sentence, ekeinoi (i. e. the Apostles) ouk exeesan; okonomethe toutous (i. e. Philip the deacon and others) exelthein; kai ekeinous (the Apostles) husteresai: "should come after," or rather, "should be lacking, be behindhand, not be forthcoming (at the time):" but Cat. kai ekeinous heteros, "and those (the Apostles) otherwise."--The modern text, after "next to Stephen," proceeds thus: "Wherefore also, when baptizing, he did not impart the Spirit to the baptized, for neither had he authority to do so, since the gift belonged only to the Twelve. But observe; those went not forth; it was Providentially ordered that these should go forth, ohi kai husteroun tes charitos dia to mepo labein Pn. & 169;A., who were deficient in the grace because they had not yet received the Holy Ghost. For they received power, etc. Consequently, this was the prerogative of the Apostles."

[415] Kai hora tous koruphaious ouk allous tinas alla Petron. B. C. D. F. N. Cat. but A. adds, seemingly from a marginal gloss, kai 'Ioannen men, "and John, however," E. (Edd.) hothen kai tous kor. ouk allous tinas estin idein touto poiountas. "Whence also the leaders, not any others, are to be seen doing this."

[416] Ouk an de eipen, A. B. D. F. ouk an didotai tote eipen, C. ouk an eiden, Cat. Sav. marg. idenN. Read, ouk an "idon de" eipen.--E. ouk an houtos eipen.

[417] Chrys. appropriately remarks that the word idon (18) implies that there were visible manifestations connected with the gifts of the Spirit here spoken of. This would seem to show that when it said (16) that the Holy Spirit had not fallen upon any of the Samaritans, that the ordinary influences of the Spirit which accompany conversion, were not referred to, but some special and miraculous endowments such as the gift of tongues, and of prophecy and perhaps of miracles were meant.--G.B.S.

[418] Kai touto aphosiosei (monon add. D. F.) epoiei, deon klausai kai penthesai. Cat. aphosiomenos, l. aphosioumenos, "as a mere formal ceremony ominis causa."

[419] What follows, to the end of the Exposition, has by some accident fallen into strange confusion. In the Translation we have endeavored to restore the proper order. In the first place it should be observed, that the portion beginning Hoi men diamarturamenoi, p. 148. D. Ben. and ending at hote proton episteusan, p. 149. A. consisting of about 20 lines, is interchanged with the portion of about 25 lines, beginning Deon oun touton, and ending ekei tou apostolou, p 149, C. These being restored to their proper order, which is evident from the contents of the two portions, we have, to the end of the Recapitulation, two portions, dividing at ouk ischusen helein tous apostolous (existato,) p. 148, B. the former beginning with the exposition of v. 4, the second with v. 7, and both ending at v. 24. These, it may be supposed, are two several and successive expositions. But it will be seen on comparing them, that each in itself is often abrupt and incomplete, and that their parts fit into each other in a way which can hardly be accidental. It may also be remarked, that the length of each is the same; each containing about 46 lines. We have marked the order of the mss. and Edd. by the letters a, b, prefixed to the several parts.

[420] This sentence alone seems still to be out of its place. 'Epeide de antistenai ouk ischusen k. t. l. might be very fitly inserted in the passage below, ending ouk isch. helein t. ap. which is otherwise mutilated: see the note there.

[421] Between this and the following sentence the mss. and Edd. give the exposition of v. 25.

[422] Ei gar meta apheleias egineto, kai kan F.) apedexato (apedexanto C. F.) autou ten prothumian. B. C. F. The preceding sentence from (a) is kai men aphele edei einai. The connection being lost, this passage was not understood, and A. omits it, B. F. N. read asphaleias, and E. D. substitute, "If however he had come (proselthen) as he ought to have come, he would have been received, he would not like a pest have been driven away."

[423] Ora auton miaron onta. The modern text (Edd.) alters the sense: hora pos, kaitoi miaros on, homos. "See how, miscreant though he is, nevertheless, etc."

[424] Simon believed (13) only in an intellectual sense, being impressed with wonder, rather than convinced of sin. So, now, it is fear of calamity and penalty, not repentance, which leads him to ask the apostles to pray for him.--G.B.S.

[425] Theoron autou ta semeia, enomize dunasthai lanthanein; enomize technen einai to pragma; epeide de ouk ischusen idein (Sav. marg. helein) tous apostolous, existato kai proselthen. A. B. C. This, which is the conclusion of (a), is both corrupt and defective. He is enlarging upon the miaria of Simon's conduct, as shown in the preceding hote elenchthe....hote palin elenchthe: comp. the following sentence. It looks as if the sentence epeide de antistenai ouk ischusen k. t. l. must belong to this place. The reading helein t. ap. is probably the true one: hoti he& 128;lo is twice said of Simon. Perhaps the passage may be restored somewhat thus: "Seeing his miracles, he was amazed, and came over." He thought to escape detection, he thought the thing was an art: but when he had not power to resist, he plays the hypocrite, as the magicians did, who said, "This is the finger of God. Having seen the Apostles," (hence the reading idein t. ap.) how by laying on of hands etc.; again he thought it was an art, he thought to purchase it with money: but when he was not able to defeat the Apostles (as it was said above, "he wished to get matter of accusation against them,") again he plays the hypocrite, and says, "Pray ye for me. etc."--Edd. from E. "Seeing signs wrought he was amazed, showing that all was a lie (on his part). It is not said, Proselthen, but, 'Existato. And why did he not do the former at once? He thought to be able, etc. epeide de ouk ischuse lathein t. ap., proselthen."

[426] allos de, kai tupon autois ededokei tote, hote hoi Samareitai episteusan. A. B. D. F. Sav. marg. But C. "to rid them of magic, to put them in mind of the doctrine which they learned from Christ when first they believed:" which reading is adopted by E. and Edd.

[427] The preaching of Philip in Samaria was the first Gentile mission, for the Samaritans were a mixed people and were regarded as heathen by the Jews. An interesting concatenation of events took its rise in the bold preaching of Stephen. On the one side there proceeded from this the increased opposition of the Jewish nation and the sad calamity of the preacher's own death, but on the other there flowed from this opposition and the persecution which was consequent upon it great benefit. The Christians were indeed scattered abroad by ill-treatment, but with them went the gospel message, and the great work of heathen missions dated directly back to the martyrdom of Stephen. Christian history furnishes no more impressive illustration of the saying of Tertullian: "The blood of martyrs is seed."--G.B.S.

[428] In St. Chrysostom's time, little had been done for the conversion and instruction of the peasantry: hence in the latter half of the fourth century paganus came to be as synonymous with "heathen." Even Christian proprietors neglected their duty in this regard, while they improved their properties, and swelled their revenues by great oppression of their tenants and laborers: see Hom. in Matthew 43. lxi. and at the same time connived at the practice of the old idolatries, for the sake of the dues accruing to them from the temples which still remained. Thus Zeno of Verona, Serm. xv. p. 120, complains: In pr?diis vestris fumantia undique sola fana non nostis, qu?, si vera dicenda sunt, dissimulanda subtiliter custoditis. Jus templorum ne quis vobis eripiat, quotidie litigatis. The Christianity which was outwardly professed in the country parts was often for want of Churches and Clergy little more than nominal: and the heathen orator Libanius, in his Oratio pro Templis, addressed to the Emperor Theodosius, perhaps did not greatly exaggerate in the following description: "When you are told, that through this proceeding on your part (viz. the destruction of the Temples and suppression of the sacrifices) many are become Christians, you must not forget to distinguish between show and reality. They are not a whit changed from what they were before: they only say they are so. They resort indeed to public acts of religion, and mingle themselves with the general body of Christians. But when they have a show of praying, they invoke either none or the Gods."--Moreover, the country clergy were often themselves ill-taught and needing instruction. Thus Hom. in Col. (t. xi. p. 392) delivered at Constantinople, Chrys. says: "How much instruction is needed by your brethren in the country, and by their teachers (kai tous ekeinon didaskalous)!" Which perhaps was the result of a law passed a.d. 398, Cod. Theodos. xvi. Titus 2 l. 33 which enacted, that the clergy for the Churches founded on states, or in villages, should be from no other state or village, but that to which the Church pertained: and of these a certain number, at the discretion of the bishop, according to the extent of the village, etc.--On the other hand, Chrys. "on the Statues," Or, xix. t. ii. p. 189 dwells with much delight on the virtues and patriarchal simplicity of the rural clergy in Syria, and the Christian attainments of their people.

[429] ^Osanei gunaika agagon e numphen, e thugatera, te 'Ekkl. houto diakeiso. Before thug., A. B. F. N. insert kai, E. alone dous, and so Edd. Perhaps we may read hosanei numphe, e gun. ag., e dous thug.

[430] "The first-fruits of corn and of grapes, or wine were presented as oblations at the Altar, and the elements for the Holy Eucharist thence taken. See Can. Apost. ii. Cod. Afr. c. 37. Concil. Trull. c. 28. In a Sermon of St. Chrys. on the Ascension, this peculiar usage is mentioned, that a handful of ears of corn in the beginning of harvest was brought to the Church, words of benediction spoken over them, and so the whole field was considered as blessed. Oper ginetai epi ton pedion ton stachuephoron, oligous tis stachuas labon, kai mikron dragma poiesas kai prosenenkon to Theo, dia tou mikrou pasan ten arouran eulogei; houto kai ho Christos k. t. l. (t. ii. 450. C.)" Neander.

[431] dia se. Erasm. propter te, Ben. pro te, but this would be huper sou, as below where this benefit is mentioned, huper tou kektemenou.

[432] aitiai pleonexias. Edd. from E. itamous; ta de entautha pan tounantion. "make them forward and impudent. But here all is just the reverse." Below, hos eikona badizonta tou 'Abr. in the sense above expressed, as if it had been badizousan. E. has eis for hos, "walking after the likeness:" and Sav. marg, eis oikon bad. meta ton 'Abr. "walking into his house after (the manner of) Abraham."

[433] kai rh& 178;psai heauton huption kai meta ten ai& 240;ran ten somatiken kai luchnikois kai heothinois humnois paragenesthai. This passage has perplexed scribes and editors. Ai& 240;ra "a swing, swinging bed, hammock," or, as here, "litter," or rather, "a swinging in such a conveyance: after the swinging motion in his litter, pleasant and healthful for the body." The meaning is: "without fatigue, lying at his ease on his back, he is borne to Church in his litter, and after this wholesome enjoyment for the body, gets good for his soul, in attending at evening and morning prayer. Ben. seipsumque projicere supinum, et post illam corpoream quietem: as if it related to taking rest in his bed, which is inconsistent with the scope of the description. Erasmus, et quiescere "in villa" securum, et habere "deambulationem" servientem corpori, "to sleep securely in his villa,' and to take a walk' which is good for the body." Neander simply, und sich niederzuwerfen, "to prostrate himself," (viz. on entering the Church)--overlooking both huptionand ai& 240;ran som. Of the mss. A., for kai rh& 178;psai k. t. l. substitutes, kai meta trophen som. "and after taking food for the body." C. ex corr. gives heoanfor ai& 240;ran, F. horan, Sav. marg. "horanal. heoan:" both unmeaning: N. oran with two letters erased before it; and B. kai meta ten enaten horan tes somatikes metalabein trophes kai en luchn., "and after the ninth hour to partake of the food for the body, and to attend at evening and morning hymns:" qu? lectio non spernenda videtur,' Ben. On the contrary, it is both needless and unsuitable, for the repast is mentioned afterwards. The "hymns" are the psalmos epiluchnios s. luchnikos, ad incensum lucern?, which was Psalm 141.psalmos heothinos, Psalm 63.St. Chrysost. in Psalm 140.and Constit. Apost. ii. 59, viii. 37.

[434] Sumbainei tinas ek geitonon oikein kai epitropous echein. Sav. marg. legein. The meaning is not clearly expressed, but it seems to be this; "It chances that some important personage has an estate in your neighborhood, and occasionally resides there. His overseer informs him of your Church: he sends for your presbyter, invites him to his table, gains from him such information about your village, as he would never have acquired otherwise; for he thinks it beneath him even to call upon you. In this way, however, he learns that yours is a well-ordered village: and should any crime be committed in that part of the country by unknown persons no suspicion even will light upon your people; no troublesome inquisition will be held, no fine or penalty levied on your estate." The v. 1. legein cannot be the true reading, but something of this sort must be supplied: hoi kai legousin auto. It seems also that something is wanting between tinas and ek geit. e.g. tinas ek ton dunatoteron ek geit. oikein. 3 holos ei houto poieis me poieses. Ben. Si omnino id facias, ne facias tamen. Neander, Wenn du so handelst, wirst du nichts thun, as if it were ou poieseis.

[435] holos ei houto poieis me poieses. Ben. Si omnino id facias, ne facias tamen. Neander, Wenn du so handelst, wirst du nichts thun, as if it were ou poieseis.