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| Homily XVIII on Acts vii. 54. PREVIOUS SECTION - NEXT SECTION - HELP
Homily XVIII.
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. | 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.—“If403
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. |
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: now404
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. | 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” (Matt. xxvi.
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
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.” | 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. (Heb. xiii. 21.) “And the
witnesses laid down their clothes at a young man’s feet, whose
name was Saul. And they stoned Stephen, calling406
406 A. E.
N. Cat. omit the τὸν
Θεόν. | 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 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. | : 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 that408
408 ὅτι
τῇ χάριτι
μόνον
κατώρθουν. Or, “that by grace they only succeeded,” i.e.
always, without failure. | 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
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. | 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.
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. |
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 long411
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. | 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.” (Matt. x. 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.) 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. | 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.)
“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. | 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 (Num. xv. 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
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.” | 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 John415
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.” | ].
“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
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. | unless there had been some sensible
manifestation.417
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. | “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 this418
418 Καὶ τοῦτο
ἀφοσιώσει (μόνον add. D.
F.) ἐποίει, δεὸν
κλαῦσαι καὶ
πενθῆσαι. Cat. ἀφοσιωμένως, l. ἀφοσιουμένως, “as a mere formal
ceremony ominis causa.” | 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, (ἀπαγορεύειν) 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.”
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. | 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.”—(Matt. xxiv.
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
(τἥς
διδασκαλίας). But420
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. | 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
421 Between this and the following sentence the mss. and Edd. give the exposition of v. 25. |
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
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.” | 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 (ὅτι ἐ&
128·λω). For that he says,
“Pray ye for me,” is a confession that he has done wrong.
Observe him,423
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.” | what a miscreant he is; when he was
convicted, then he believed: when again he was convicted, then he
became humble.424
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. | “Seeing425
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.” | 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 (ἑλεἵν) 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 (ὅτι ἐ&
128·λω), 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 (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. |
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 iv. 39.) Observe how actively employed even their journeys were, how
they do nothing without a purpose.427
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. | 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
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. | 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
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. | 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
thee431
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. | (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 (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.” |
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, and433
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. |
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.” (Gen. xxvii. 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 (ἐν τάξει
ναοὕ) 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 chances434
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. | 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” (Jer. xv. 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: if435
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. | 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 xxi. 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.E.C.F. INDEX & SEARCH
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