Acts VII. 54

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

See,⁴⁰²

402 In our mss. the Homily opens abruptly with the question, Πῶς οὐκ ἔλαβον ἐκ τῶν εἰρημένων ἀφορμὴν εἰς τὸ [μὴ Cat.] ἀνελεῖν αὐτόν; which is left unanswered, till some way further on. See note 2.—Montf. notes, “Unus, εἰστὸ μὴ ἀνελεῖν.” 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 οὐδὲν πάσχομεν. Καὶ ἐβούλοντο, φησὶν (om. D. F.) ἀνελεῖν αὐτόν. (as if these words were part of the sacred text. Then) Πρόφασιν (᾽Αλλὰ πρόφ. D. F.) ἤθελον εὔλογον κ. τ. λ. A. B. C. D. F. The modern text substitutes, ᾽Εβούλοντο μὲν οὖν ἀνελεῖν· ἀλλ᾽ οὐ ποιοῦσι τοῦτο, αἰτίαν θέλοντες εὔλογον κ. τ. λ.—Œcumenius, however, begins his comment thus: Εἰ ἐβούλοντο ἀνελεῖν, πῶς οὐκ ἀνεῖλον εὐθέως τότε;῞Οτι πρόφασιν εὔλογον κ. τ. λ. Hence we restore the true reading, and the proper order. Namely, for Καὶ we read Εἰ, and transpose to this place, as part of the interlocution, the question πῶς οὐκ ἔλαβον—; So, the φησίν is explained, the question is followed by its answer, and there is no abruptness.

404 τοῦτο δὲ εὐσεβείας ἦν τὸ ῥ& 210·μα. 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) μὴ πάλιν καινόν τι περὶ αὐτὸν ἄλλο γένηται, though Savile had restored the genuine reading μὴ πάλιν αἰδεσιμώτερος γένηται. They had desired to injure his reputation for sanctity, and now feared that his speech would have the opposite result.

405 Edd. from E. οὕτω δὲ αὐτῷ λέγει φανῆναι, ὥς που διέξεισιν, ἵνα κἂν οὕτω δέξωνται τὸν λόγον. “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 τέως περὶ τῆς ἀναστάσεως κινεῖ λόγον, καί φησιν αὐτὸν ἵστασθαι. The clause ὥς που διέξεισιν 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, Διὰ τοῦτο κ. τ. λ. 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.) ἀπὸ τούτου στοχάζομαι δεδόξ. “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. δἰ ὧν ἐπεβουλεύοντο ἐκεῖνοι, δἰ αὐτῶν ἐβούλετο αὐτούς ἐκκαλέσασθαι, εἰ καὶ μηδὲν πλέον ἐγένετο. Καὶ ἐκβαλόντες κ. τ. λ. “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 τὸν Θεόν.

“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 widows⁴⁰⁷

407 κατέστησαν ἐπὶ τῶν χηρῶν, A. C. N. Sav. χειρῶν, Cat. χωρῶν, B. D. E. F. Morel. Ben. versati sunt in regionibus, Erasm. constituti sunt per regiones, Ben.

408 ὅτι τῇ χάριτι μόνον κατώρθουν. Or, “that by grace they only succeeded,” i.e. always, without failure.

409 Chrys. seems to assume that ἄνδρες εὐλαβεῖς 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 εύλαβής in the N.T. favors this view as it is applied to devout persons who were not Christians (vid. ii. 5; Luke ii. 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: εὐλαβὴς κατὰ τὸν νόμον. 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 Arimathæa and Nicodemus (John xix. 38, 39).—G.B.S.

He⁴¹⁰

410 Τὴν αἰτίαν τῆς ὄψεως φησίν. 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 ἀπὸ τούτου, 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: ῞Οθεν θεῖος αὐτοῦ καὶ ὁ θάνατος γέγονε. Μεχρὶ γὰρ τούτου συγκεχώρητο ταῖς ψυχαῖς ἐν τῷ ἅδῃ εἶναι. (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, τὸ μηκέτι μὲν εἰς ᾅδου τρέχειν τὰς τῶν σωμάτων ἀπαλλαττομένας ψυχὰς καθὰ καὶ πρωὴν, πέμπεσθαι δὲ μᾶλλον εἰς χεῖρας Θεοῦ ζῶντος: 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.” Œcumen, repeats this, almost in the same words.

“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.) Observe⁴¹²

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 λέγων εἶναι κ. τ. λ.) is placed after v. 10; in the second, the words, καὶ σημεῖα μεγάλα ἐγένετο, are omitted; the rest is given after v. 19.

“The⁴¹³

413 The modern text E. F. D. Edd. “But although the persecution then most gained strength, nevertheless God again delivered them, ἐπιτείχισας αὐτοῖς τὰ σημεῖα. 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 ἐξείλετο and ἐπετείχισε is not Θεὸς, but διωγμὸς: and the persons delivered are not the disciples, but the Samaritans, described as προκατεχόμενοι, viz. under the influence of Simon’s sorceries. In the last sentence, the meaning is entirely mistaken: for the νόσημα is the infatuation of the Samaritans, not the wickedness of Simon.—᾽Επετείχισε γὰρ αὐτοῖς τὰ σημεῖα can hardly be rendered without an awkward periphrasis: ἐπιτειχ. τί τινι, a phrase frequently used by St. Chrys., means to raise up something against a person as an ἐπιτείχισμα, (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 Gen. xxxv. §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 xxi. 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 (᾽Επειδὴ καὶ μαρτυρίαν ζητεῖς γραφικήν.…᾽Επειδὴ πολλῶν ἀποδειξέων ἐρᾷς,) 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 Cæsarea 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, ἐκεῖνοι (i.e. the Apostles) οὐκ ἐξῄεσαν· ᾠκονομήθη τούτους (i.e. Philip the deacon and others) ἐξελθεῖν· καὶ ἐκείνους (the Apostles) ὑστερῆσαι: “should come after,” or rather, “should be lacking, be behindhand, not be forthcoming (at the time):” but Cat. καὶ ἐκείνους ἑτέρως, “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, οἳ καὶ ὑστέρουν τῆς χάριτος διὰ τὸ μήπω λαβεῖν Πν. & 169·Α., 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 Καὶ ὅρα τοὺς κορυφαίους οὐκ ἄλλους τινὰς ἀλλὰ Πέτρον. B. C. D. F. N. Cat. but A. adds, seemingly from a marginal gloss, καὶ ᾽Ιωάννην μὴν, “and John, however,” E. (Edd.) ὅθεν καὶ τοὺς κορ. οὐκ ἄλλους τινὰς ἔστιν ἰδεῖν τοῦτο ποιοῦντας. “Whence also the leaders, not any others, are to be seen doing this.”

416 Οὐκ ἂν δὲ εἶπεν, A. B. D. F. οὐκ ἂν δίδοται τότε εἶπεν, C. οὐκ ἂν εἶδεν, Cat. Sav. marg. ἴδενN. Read, οὐκ ἂν “ἰδὼν δὲ” εἶπεν.—E. οὐκ ἂν οὕτως εἶπεν.

417 Chrys. appropriately remarks that the word ἰδὼν (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 Καὶ τοῦτο ἀφοσιώσει (μόνον add. D. F.) ἐποίει, δεὸν κλαῦσαι καὶ πενθῆσαι. Cat. ἀφοσιωμένως, l. ἀφοσιουμένως, “as a mere formal ceremony ominis causa.”

(a) “Therefore they that were scattered abroad, went everywhere, preaching the word.” But⁴¹⁹

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 Οἱ μὲν διαμαρτυράμενοι, p. 148. D. Ben. and ending at ὅτε πρῶτον ἐπίστευσαν, p. 149. A. consisting of about 20 lines, is interchanged with the portion of about 25 lines, beginning Δεὸν οὖν τοῦτον, and ending ἐκεῖ τοῦ ἀποστόλου, 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 οὐκ ἴσχυσεν ἑλεῖν τοὺς ἀποστόλους (ἐξίστατο,) 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. ᾽Επειδὴ δὲ ἀντιστῆναι οὐκ ἴσχυσεν κ. τ. λ. might be very fitly inserted in the passage below, ending οὐκ ἴσχ. ἑλεῖν τ. ἀπ. 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 Εἰ γὰρ μετὰ ἀφελείας ἐγίνετο, καὶ κἂν F.) ἀπεδέξατο (ἀπεδέξαντο C. F.) αὐτοῦ τὴν προθυμίαν. B. C. F. The preceding sentence from (a) is καὶ μὴν ἀφελῆ ἔδει εἶναι. The connection being lost, this passage was not understood, and A. omits it, B. F. N. read ἀσφάλειας, and E. D. substitute, “If however he had come (προσῆλθεν) as he ought to have come, he would have been received, he would not like a pest have been driven away.”

423 ῞Ορα αὐτὸν μιαρὸν ὄντα. The modern text (Edd.) alters the sense: ὅρα πῶς, καίτοι μιαρὸς ὢν, ὅμως. “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 Θεωρῶν αὐτοῦ τὰ σημεῖα, ἐνόμιζε δύνασθαι λανθάνειν· ἐνόμιζε τεχνην εἶναι τὸ πρᾶγμα· ἐπειδὴ δὲ οὐκ ἴσχυσὲν ἰδεῖν (Sav. marg. ἑλεῖν) τοὺς ἀποστόλους, ἐξίστατο καὶ προσῆλθεν. A. B. C. This, which is the conclusion of (a), is both corrupt and defective. He is enlarging upon the μιαρία of Simon’s conduct, as shown in the preceding ὅτε ἠλέγχθη.…ὅτε πάλιν ἠλέγχθη: comp. the following sentence. It looks as if the sentence ἐπειδὴ δὲ ἀντιστῆναι οὐκ ἴσχυσεν κ. τ. λ. must belong to this place. The reading ἑλεῖν τ. ἀπ. is probably the true one: ὅτι ἑ& 128·λω 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 ἰδεῖν τ. ἀπ.) 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, Προσῆλθεν, but, ᾽Εξίστατο. And why did he not do the former at once? He thought to be able, etc. ἐπειδη δὲ οὐκ ἴσχυσε λαθεῖν τ. ἀπ., προσῆλθεν.”

“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 (προηγουμένως) 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. And⁴²⁶

426 ἄλλως δέ, καὶ τύπον αὐτοῖς ἐδεδώκει τοτε, ὅτε οἱ Σαμαρεῖται ἐπίστευσαν. 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.

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 (συναί· ρεσθαι) (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 (πεῖσαι) him. By the means which are in thy power, convert him; by kindness, by good offices, by gentleness, by courting (κολακεί& 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

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 Matt. xliii., 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 prædiis vestris fumantia undique sola fana non nostis, quæ, 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 (καὶ τοὺς ἐκείνων διδασκάλους)!” Which perhaps was the result of a law passed a.d. 398, Cod. Theodos. xvi. tit. 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 ῾Ωσανεὶ γυναῖκα ἀγαγὼν ἢ νυμφην, ἢ θυγατέρα, τῇ ᾽Εκκλ. οὕτω διάκεισο. Before θυγ., A. B. F. N. insert καὶ, E. alone δοὺς, and so Edd. Perhaps we may read ὡσανεὶ νύμφῃ, ἢ γυν. ἀγ., ἢ δοὺς θυγ.

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. ῞Οπερ γίνεται ἐπὶ τῶν πεδίων τῶν σταχυηφόρων, ὀλίγους τις στάχυας λαβὼν, καὶ μικρὸν δράγμα ποιήσας καὶ προσενεγκὼν τῷ Θεῷ, διὰ τοῦ μικροῦ πᾶσαν τὴν ἄρουραν εὐλογεῖ· οὕτω καὶ ὁ Χριστὸς κ. τ. λ. (t. ii. 450. C.)” Neander.

431 διὰ σέ. Erasm. propter te, Ben. pro te, but this would be ὑπὲρ σοῦ, as below where this benefit is mentioned, ὑπὲρ τοῦ κεκτημένου.

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 (κατηχουμένων) 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, (πανηγύρεις) on the other hand, promote⁴³²

432 αἴτιαι πλεονεξίας. Edd. from E. ἰταμούς· τὰ δὲ ἐνταῦθα πᾶν τοὐναντίον. “make them forward and impudent. But here all is just the reverse.” Below, ὡς εἰκόνα βαδίζοντα τοῦ ᾽Αβρ. in the sense above expressed, as if it had been βαδίζουσαν. E. has εἰς for ὡς, “walking after the likeness:” and Sav. marg, εἰς οἶκον βαδ. μετὰ τὸν ᾽Αβρ. “walking into his house after (the manner of) Abraham.”

433 καὶ ῥ& 178·ψαι ἑαυτὸν ὕπτιον καὶ μετὰ τὴν αἰ& 240·ραν τὴν σωματικὴν καὶ λυχνικοῖς καὶ ἑωθινοῖς ὕμνοις παραγενέσθαι. This passage has perplexed scribes and editors. Αἰ& 240·ρα “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 ὕπτιονand αἰ& 240·ραν σωμ. Of the mss. A., for καὶ ῥ& 178·ψαι κ. τ. λ. substitutes, καὶ μετὰ τροφὴν σωμ. “and after taking food for the body.” C. ex corr. gives ἑώανfor αἰ& 240·ραν, F. ὥραν, Sav. marg. “ὥρανal. ἑῴαν:” both unmeaning: N. ωραν with two letters erased before it; and B. καὶ μετὰ τὴν ἐνάτην ὥραν τῆς σωματικῆς μεταλαβεῖν τροφῆς καὶ ἐν λυχν., “and after the ninth hour to partake of the food for the body, and to attend at evening and morning hymns:” quæ lectio non spernenda videtur,’ Ben. On the contrary, it is both needless and unsuitable, for the repast is mentioned afterwards. The “hymns” are the ψαλμὸς ἐπιλύχνιος s. λυχνικὸς, ad incensum lucernæ, which was Psalm cxli. ψαλμὸς ἑωθινὸς, Psalm lxiii. St. Chrysost. in Psalm cxl. and Constit. Apost. ii. 59, viii. 37.

434 Συμβαίνει τινὰς εκ γειτόνων οἰκεῖν καὶ ἐπιτρόπους ἔχειν. Sav. marg. λέγειν. 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. λέγειν cannot be the true reading, but something of this sort must be supplied: οἵ καὶ λέγουσιν αὐτῷ. It seems also that something is wanting between τινὰς and ἐκ γειτ. e.g. τινὰς ἐκ τῶν δυνατωτέρων ἐκ γειτ. οἰκεῖν. 3 ὅλως εἰ οὕτω ποιεῖς μὴ ποιήσῃς. Ben. Si omnino id facias, ne facias tamen. Neander, Wenn du so handelst, wirst du nichts thun, as if it were οὐ ποιήσεις.

435 ὅλως εἰ οὕτω ποιεῖς μὴ ποιήσῃς. Ben. Si omnino id facias, ne facias tamen. Neander, Wenn du so handelst, wirst du nichts thun, as if it were οὐ ποιήσεις.

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