{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110012.htm","path":"chr/ecf/111/1110012.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110012.htm","text":"\u201cNow when they heard these words (E.V. \u2018this,\u2019) they were pricked in their heart, and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?\u201d\nDo you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous, the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behavior. For he gave no room for their anger to be roused, and darken their judgment, but by means of humility he dispersed, as it were, the mist and darkness of their indignation, and then pointed out to them the daring outrage they had committed. For so it is; when we say of ourselves that we are injured, the opposite party endeavor to prove that they have not done the injury; but when we say, we have not been injured, but have rather done the wrong, the others take the contrary line. If, therefore, you wish to place your enemy (\u03b5\u1f30\u03c2 \u1f00\u03b3\u03ce\u03bd\u03b1) in the wrong, beware of accusing him; nay (\u1f00\u03b3\u03ce\u03bd\u03b9\u03c3\u03b1\u03b9), plead for him, he will be sure to find himself guilty. There is a natural spirit of opposition in man. Such was the conduct of Peter. He did not accuse them harshly; on the contrary, he almost endeavored to plead for them, as far as was possible. And this was the very reason that he penetrated into their souls. You will ask, where is the proof that they were pricked? In their own words; for what say they? \u201cMen and brethren, what shall we do?\u201d Whom they had called deceivers, they call \u201cbrethren:\u201d not that hereby they put themselves on an equality with them, but rather by way of attracting their brotherly affection and kindness: and besides, 175 because the Apostles had deigned to call them by this title. And, say they, \u201cWhat shall we do?\u201d They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in everything; so have these also confessed that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? but, \u201cWhat shall we do?\u201d Here again Peter, though the question is put to all, is the man to answer. \u201cRepent,\u201d says he, \u201cand be baptized every one of you, in the name of Jesus Christ.\u201d (Acts 2.38.) He does not yet say, Believe, but, \u201cBe baptized every one of you.\u201d For 176 this they received in baptism. Then he speaks of the gain; \u201cFor the remission of sins, and ye shall receive the gift of the Holy Ghost.\u201d If you are to receive a gift, if baptism conveys remission, why delay? He next gives a persuasive turn to his address, adding, \u201cFor the promise is unto you\u201d (Acts 2.39): for he had spoken of a promise above. \u201cAnd to your children,\u201d he says: the gift is greater, when these are to be heirs of the blessings. \u201cAnd to all,\u201d he continues, \u201cthat are afar off:\u201d if to those that are afar off, much more to you that are near: \u201ceven as many as the Lord our God shall call.\u201d Observe the time he takes for saying, \u201cTo those that are afar off.\u201d It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy. \u201cAnd with many other words did he testify, and exhort, saying.\u201d (Acts 2.40.) Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. \u201cHe testified and exhorted, saying.\u201d This is the perfection of teaching, comprising something of fear and something of love. \u201cSave yourselves from this untoward generation.\u201d He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present 177 evils as well. \u201cThen they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.\u201d (Acts 2.41.) Think you not this cheered the Apostles more than the miracle? \u201cAnd they continued steadfastly and with one accord in the Apostles\u2019 doctrine and fellowship.\u201d 178 (Acts 2.42.) Here are two virtues, perseverance and concord. \u201cIn the Apostles\u2019 doctrine,\u201d he says: for they again taught them; \u201cand fellowship, and in breaking of bread, and in prayer.\u201d All in common, all with perseverance. \u201cAnd fear came upon every soul\u201d (Acts 2.43): of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow. 179 And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: \u201cMany wonders and signs were done by the Apostles.\u201d As was the case with Christ; first there were signs, then teaching, then wonders; so was it now. \u201cAnd all that believed were together, and had all things common.\u201d (Acts 2.44.) Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in (\u03c0\u03bf\u03bb\u03b9\u03c4\u03b5\u03af\u03b1) social relations. \u201cAnd sold their possessions and goods, and parted them to all men, as every man had need.\u201d See what fear was wrought in them! \u201cAnd they parted them,\u201d he says, showing the (\u03c4\u1f78 \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03b9\u03ba\u1f78\u03bd) wise management: \u201cAs every man had need.\u201d Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches. \u201cAnd continuing daily with one accord in the temple\u201d (Acts 2.46), they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. \u201cAnd breaking bread from house to house, did take their portion of food with gladness and singleness of heart, praising God, and having favor with all the people.\u201d (Acts 2.47.) It seems to me that in mentioning \u201cbread,\u201d he here signifies fasting and hard life; for they \u201ctook their portion of food,\u201d not of dainty fare. \u201cWith gladness,\u201d he says. Seest thou that not the dainty fare, but the (\u03c4\u03c1\u03bf\u03c6\u1f25\u03c2 \u03bf\u1f50 \u03c4\u03c1\u03c5\u03c6\u1f25\u03c2) food made the enjoyment. For they that fare daintily are under punishment and pain; but not so these. Do you see that the words of Peter contain this also, namely, the regulation of life? [\u201cAnd singleness of heart.\u201d] For no gladness can exist where there is no simplicity. How had they \u201cfavor with all the people?\u201d On account of their alms deeds. For do not look to the fact, that the chief priests for envy and spite rose up against them, but rather consider that \u201cthey had favor with the people.\u201d\u2014\u201cAnd the Lord added to the Church daily (\u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u03cc) [together] such as should be saved.\u2014And 180 all that believed were together.\u201d Once more, the unanimity, the charity, which is the cause of all good things! 181\n[\u201cNow when they heard this,\u201d etc. \u201cThen Peter said unto them,\u201d etc.] (Recapitulation, Acts 2.37.) What had been said was not enough. For those sayings indeed were sufficient to bring them to faith; but these are to show what things the believer behooves to do. And he said not, In the Cross, but, \u201cIn the name of Jesus Christ let every one of you be baptized.\u201d (Acts 2.38.) And he does not put them continually in mind of the Cross, that he may not seem to reproach them, but he says simply, \u201cRepent:\u201d and why? That we may be punished? No: \u201cAnd let each of you be baptized in the name of Jesus Christ, for the remission of sins.\u201d And yet quite other is the law; of this world\u2019s tribunals: but in the case of the Gospel proclamation (\u03ba\u03b7\u03c1\u03cd\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2); when the delinquent has confessed, then is he saved! Observe how Peter does not instantly hurry over this, but he specifies also the conditions, and adds, \u201cYe shall receive the gift of the Holy Ghost;\u201d an assertion accredited by the fact, that the Apostles themselves had received that gift. [\u201cFor the promise,\u201d etc.] (Acts 2.39.) \u201cThe promise,\u201d i.e. the gift of the Holy Ghost. 182 So far, he speaks of the easy part, and that which has with it a great gift; and then he leads them to practice: for it will be to them a ground of earnestness, to have tasted already of those so great blessings [\u201cand with many other words did he testify,\u201d etc.] (Acts 2.40). Since, however, the hearer would desire to learn what was the sum and, substance of these further words, he tells us this: [\u201cSaying, save yourselves from this untoward generation.\u201d] [\u201cThey then, that gladly received his words,\u201d etc.] (Acts 2.41) they approved of what had been said, although fraught with terror, and after their assent given, proceed at once to baptism. 183 \u201cAnd they continued\u201d it is written, \u201csteadfastly in the doctrine\u201d (or, \u201cteaching\u201d) \u201cof the Apostles\u201d (Acts 2.42): for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life. 184 [\u201cAnd they continued with one accord in the Apostles\u2019 doctrine,\u201d etc.] The expression is not, \u1f41\u03bc\u03bf\u1f55 \u201ctogether,\u201d but \u1f41\u03bc\u03bf\u03b8\u03c5\u03bc\u03b1\u03b4\u1f78\u03bd, \u201cwith one accord;\u201d (\u201cand daily,\u201d he says [afterwards], \u201cthey were continuing with one accord in the temple,\u201d) i.e. with one soul. 185 And here again in his conciseness, he does not relate the teaching given; for as young children, the Apostles nourished them with spiritual food. \u201cAnd fear came upon every soul\u201d (Acts 2.43): clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles. [\u201cAnd all that believed were together, and had all things in common,\u201d etc.] (Acts 2.44.) They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together (\u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78), to the same thing in common, even to the imparting to all. 186 \u201cAnd all the believing\u201d (Acts 2.44), it says, were \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78: and to see that this does not mean that they were together in place, observe what follows [\u201cAnd had all things common\u201d]. \u201cAll,\u201d it says: not one with the exception of another. This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out. By what they did, they showed what they had heard: this was that which he said, \u201cSave yourselves from this untoward generation.\u201d\u2014\u201cAnd daily continuing with one accord in the temple.\u201d (Acts 2.46.) Since they are become three thousand, they take them abroad now: and 187 withal, the boldness imparted by the Spirit being great: and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances. And this honor too passed over to the place; the eating in the house. In what house? In the Temple. 188 Observe the increase of piety. They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor (\u1f04\u03c0\u03bf\u03bd\u03b1 Cat. al. \u1f00\u03b3\u03b1\u03b8\u03ac). None reproached, none envied, none grudged; no pride, no contempt was there. As children they did indeed account themselves to be under teaching: as new born babes, such was their disposition. Yet why use this faint image? If you remember how it was when God shook our city with an earthquake, how subdued all men were. (Infra, Hom. xli. \u00a72.) Such was the case then with those converts. No knavery, no villany then: such is the effect of fear, of affliction! No 189 talk of \u201cmine\u201d and \u201cthine\u201d then. Hence gladness waited at their table; no one seemed to eat of his own, or of another\u2019s;\u2014I grant this may seem a riddle. Neither did they consider their brethren\u2019s property foreign to themselves; it was 190 the property of a Master; nor again deemed they aught their own, all was the brethren\u2019s. The poor man knew no shame, the rich no haughtiness. This is gladness. The latter deemed himself the obliged and fortunate party; the others felt themselves as honored herein, and closely were they bound together. For indeed, because when people make doles of money, there are apt to be insults, pride, grudging; therefore says the Apostle, \u201cNot grudgingly, or of necessity.\u201d\u2014( 2 Cor. ix. 7.) [\u201cWith gladness and simplicity of heart,\u201d etc.] See of how many things he bears witness to them! Genuine faith, upright conduct, perseverance in hearing, in prayers, in singleness, in cheerfulness. [\u201cPraising God.\u201d] (Acts. 2.47.) Two things there were which might deject them; their abstemious living, and the loss of their property. Yet on both these accounts did they rejoice. [\u201cAnd having favor with all the people.\u201d] For who but must love men of this character, as common fathers? They conceived no malice toward each other; they committed all to the grace of God. [\u201cWith all the people.\u201d] Fear there was none; yea, though they had taken their position in the midst of dangers. 191 By singleness, however, he denotes their entire virtue, far surpassing their contempt of riches, their abstinence, and their preseverance in prayer. For thus also they offered pure praise to God: this is to praise God. But observe also here how they immediately obtain their reward. \u201cHaving favor with all the people.\u201d They were engaging, and highly beloved. For who would not prize and admire their simplicity of character; who would not be linked to one in whom was nothing underhand? To whom too does salvation belong, but to these? To whom those great marvels? Was it not to shepherds that the Gospel was first preached? and to Joseph, 192 being a man of simple mind, insomuch that he did not let a suspicion of adultery frighten him into doing wrong? Did not God elect rustics, those artless men? For it is written, \u201cBlessed is every simple soul.\u201d (Prov. xi. 25.) And again, \u201cHe that walketh simply, walketh surely.\u201d (Prov. x. 9.) \u201cTrue,\u201d you will say, \u201cbut prudence also is needed.\u201d Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a high road to true philosophy. None so beautiful in soul as the simple. For as in regard of personal appearance, he that is sullen, and downcast, and reserved (\u03c3\u03cd\u03bd\u03bd\u03bf\u03c5\u03c2), even if he be good-looking, loses much of his beauty; while he that relaxes his countenance, and gently smiles, enhances his good looks; so in respect of the soul, he that is reserved, if he have ten thousand good points, disfigures them; but the frank and simple, just the reverse. A man of this last description may be safely made a friend, and when at variance easily reconciled. No need of guards and outposts, no need of chains and fetters with such an one; but great is his own freedom, and that of those who associate with him. But what, you will say, will such a man do if he fall among wicked people? God, Who has commanded us to be simple-minded, will stretch out His hand. What was more guileless than David? What more wicked than Saul? Yet who triumphed? Again, in Joseph\u2019s case; did not he in simplicity approach his master\u2019s wife, she him with wicked art? Yet what, I pray, was he the worse? Furthermore, what more simple than was Abel? what more malicious than Cain? And Joseph again, had he not dealt artlessly with his brethren? Was not this the cause of his eminence, that he spoke out unsuspiciously, while they received his words in malice? He declared once and again his dreams unreservedly; and then again he set off to them carrying provisions; he used no caution; he committed all to God: nay, the more they held him in the light of an enemy, the more did he treat them as brothers. God had power not to have suffered him to fall into their hands; but that the wonder might be made manifest, how, though they do their worst, he shall be higher than they: though the blow do come upon him, it comes from another, not from himself. On the contrary, the wicked man strikes himself first, and none other than himself. \u201cFor 193 alone,\u201d it is said, \u201cshall he bear his troubles.\u201d (Prov. ix. 12.) Ever in him the soul is full of dejection, his thoughts being ever entangled: whether he must hear aught or say aught, he does all with complaints, with accusation. Far, very far from such do friendship and harmony make their abode: but fightings are there, and enmities, and all unpleasantness. They that are such suspect even themselves. To these not even sleep is sweet, nor anything else. And have they a wife also, lo, they are enemies and at war with all: what endless jealousies, what unceasing fear! Aye, the wicked, \u03c0\u03bf\u03bd\u03b7\u03c1\u1f78\u03c2 has his name from \u03c0\u03bf\u03bd\u03b5\u1f35\u03bd, \u201cto have trouble.\u201d And, indeed, thus the Scripture is ever calling \u201cwickedness\u201d by the name of labor; as, for instance, \u201cUnder his tongue is toil and labor;\u201d and again, \u201cIn the midst of them is toil and labor.\u201d (Ps. 10:7, Ps. 90:10, Ps. 55:11Ps. x. 7; xc. 10; and lv. 11.)\nNow if any one should wonder, whence those who had at first been of this last class, now are so different, let him learn that affliction was the cause, affliction, that school-mistress of heavenly wisdom, that mother of piety. When riches were done away with, wickedness also disappeared. True, say you, for this is the very thing I am asking about; but whence comes all the wickedness there is now? How is it that it came into the minds of those three thousand and five thousand straightway, to choose virtue, and that they simultaneously became Christian philosophers, whereas now hardly one is to be found? how was it that they then were in such harmony? What was it, that made them resolute and active? What was it that so suddenly inflamed them? The reason is, that they drew near with much piety; that honors were not so sought after as they are now; that they transferred their thoughts to things future, and looked for nothing of things present. This is the sign of an ardent mind, to encounter perils; this was their idea of Christianity. We take a different view, we seek our comfort here. The result is, that we shall not even obtain this, when the time is come. \u201cWhat are we to do?\u201d asked those men. We, just the contrary\u2014\u201cWhat shall we do?\u201d What behooved to be done, they did. We, quite the reverse. 194 Those men condemned themselves, despaired of saving themselves. This is what made them such as they were. They knew what a gift they had received. But how can you become like them, when you do everything in an opposite spirit? They heard, and were forthwith baptized. They did not speak those cold words which we do now, nor did they contrive delays (p. 47, note 3); and yet they had heard all the requirements: but that word, \u201cSave yourselves from this generation,\u201d made them to be not sluggish; rather they welcomed the exhortation; and that they did welcome it, they proved by their deeds, they showed what manner of men they were. They entered at once the lists, and took off the coat; whereas we do enter, but we intend to fight with our coat on. This is the cause that our antagonist has so little trouble, for we get entangled in our own movements, and are continually thrown down. We do precisely the same thing as he who, having 195 to cope with a man frantic, breathing fire; and seeing him, a professed wrestler, covered with dust, tawny, stripped, clotted with dirt from the sand and sun, and running down with sweat and oil and dirt; himself, smelling of perfumes, should put on his silken garments, and his gold shoes, and his robe hanging down to his heels, and his golden trinkets on the head, and so descend into the arena, and grapple with him. Such a one will not only be impeded, but being taken up with the sole idea of not staining or rending his fine clothes, will tumble at the very first onset, and withal will suffer that which he chiefly dreaded, the damage of those his fond delights. The time for the contest is come, and say, are you putting on your silks? It is the time of exercise, the hour of the race, and are you adorning yourself as for a procession? Look not to outward things, but to the inward. For by the thoughts about these things the soul is hampered on all sides, as if by strong cords, so that she cannot let you raise a hand, or contend against the adversary; and makes you soft and effeminate. One may think himself, even when released from all these ties, well off, to be enabled to conquer that impure power. And on this account Christ too did not allow the parting with riches alone to suffice, but what saith He? \u201cSell whatsoever thou hast, and give to the poor, and come and follow Me.\u201d (Mark x. 21.) Now if, even when we cast away our riches, we are not yet in a safe position, but stand still in need of some further art and close practice; much more, if we retain them, shall we fail to achieve great things, and, instead thereof, become a laughing-stock to the spectators, and to the evil one himself. For even though there were no devil, though there were none to wrestle with us, yet ten thousand roads on all sides lead the lover of money to hell. Where now are they who ask why the devil was made (\u03b4\u03b9\u03b1\u03c4\u03af \u1f41 \u03b4. \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd;)? Behold here the devil has no hand in the work, we do it all ourselves. Of a truth they of the hills might have a right to speak thus, who after they had given proof of their temperance, their contempt of wealth and disregard of all such things, have infinitely preferred to abandon father, and houses, and lands, and wife, and children. Yet, they are the last to speak so: but the men who at no time ought to say it, these do say it. Those are indeed wrestlings with the devil; these he does not think worth entering into. You will say, But it is the devil who instils this same covetousness. Well, flee from it, do not harbor it, O man. Suppose now, you see one flinging out filth from some upper story, and at the same time a person seeing it thrown out, yet standing there and receiving it all on his head: you not only do not pity him, but you are angry, and tell him it serves him right; and, \u201cDo not be a fool,\u201d everyone cries out to him, and lays the blame not so much on the other for shooting out the filth, as on him for letting it come on him. But now, you know that covetousness is of the devil; you know that it is the cause of ten thousand evils; you see him flinging out, like filth, his noisome imaginations; and do you not see that you are receiving on your bare head his nastiness, when it needed but to turn aside a little to escape it altogether? Just as our man by shifting his position would have escaped; so, do you refuse to admit such imaginations, ward off the lust. And how am I to do this? you will ask. Were you a Gentile, and had eyes for things present alone, the matter perhaps might be one of considerable difficulty, and yet even the Gentiles have achieved as much; but you\u2014a man in expectation of heaven and heavenly bliss\u2014and you to ask, \u201cHow am I to repel bad thoughts?\u201d Were I saying the contrary, then you might doubt: did I say, covet riches, \u201cHow shall I covet riches,\u201d you might answer, \u201cseeing such things as I do?\u201d Tell me, if gold and precious stones were set before you, and I were to say, Desire lead, would there not be reason for hesitation? For you would say, How can I? But if I said, Do not desire it; this had been plainer to understand. I do not marvel at those who despise, but at those who despise not riches. This is the character of a soul exceeding full of stupidity, no better than flies and gnats, a soul crawling upon the earth, wallowing in filth, destitute of all high ideas. What is it you say? Are you destined to inherit eternal life; and do you say, how shall I despise the present life for the future? What, can the things be put in competition? 196 You are to receive a royal vest; and say you, How shall I despise these rags? You are going to be led into the king\u2019s palace; and do you say, How shall I despise this present hovel? Of a truth, we ourselves are to blame in every point, we who do not choose to let ourselves be stirred up ever so little. For the willing have succeeded, and that with great zeal and facility. Would that you might be persuaded by our exhortation, and succeed too, and become imitators of those who have been successful, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, and power, and honor, now and ever, and world without end. Amen.\nThis is strangely rendered by Ben. At alioquin, postquam illos sic appellare dignati fuerant, et dixerant. Erasmus rightly, Et aliter: quoniam illi eos primum ita appellare dignati fuerunt. \u0152cumen. \u201cAnd because Peter in the beginning of his discourse had so addressed them, hence they themselves had a handle for so addressing the Apostles.\u201d\ni:176\n\u03a4\u03bf\u1fe6\u03c4\u03bf \u03b3\u1f70\u03c1 \u1f10\u03bd \u03c4\u1ff7 \u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03bc\u03b1\u03c4\u03b9 \u03c0\u03b1\u03c1\u03ad\u03bb\u03b1\u03b2\u03bf\u03bd. St. Chrysostom cannot mean to say that they received the gift of faith in baptism, not having it before: (see Mark xvi. 16, Acts viii. 37.) But the meaning seems to be, with allusion to the traditio symboli in baptism, \u201cHe does not as yet say, \u201cBelieve:\u201d the question, \u201cDost thou believe?\u201d would be put to them in their baptism, when the Creed was delivered to them. So that the injunction \u201cBelieve\u201d is in fact included in the \u201cBe baptized.\u201d\ni:177\nWe adopt the reading of A. N. The other mss. have \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u03c0\u03b1\u03c1\u03cc\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u03bc\u03b5\u03bb\u03bb\u03cc\u03bd\u03c4\u03c9\u03bd \u1f00\u03c0\u03b1\u03bb\u03bb\u03ac\u03c4\u03c4\u03b5\u03b9 \u03ba\u03b1\u03ba\u1ff6\u03bd, \u201cboth from present and from future evils.\u201d Below, Acts 2.42, \u1f41\u03bc\u03bf\u03b8\u03c5\u03bc\u03b1\u03b4\u1f78\u03bd, which Chrys. seems to have had in his copy, was probably derived into this verse after \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4. from \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4. \u1f41\u03bc\u03bf\u03b8. Acts 2.46.\ni:178\nThe exact force of \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 here has been much disputed. By many it is thought to mean communication (to the needy) in the having all things common (\u03ba\u03bf\u03b9\u03bd\u03ac), Ols., Lechler, et al. By others it is understood to refer to the Lord\u2019s Supper, but against this view is the fact that \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 did not become a name for the sacrament until the third or fourth century. Others render: fellowship understanding either the participation in common meals (\u1f00\u03b3\u03ac\u03c0\u03b1\u03b9) or the enjoyment of mutual sympathy, helpfulness and encouragement\u2014the fellowship of Christian friendship. So Bengel, Mey., Hack., Gloag. This view is the preferable one.\u2014G.B.S.\ni:179\nOf our mss. N. E. have the true reading, \u03c0\u03b5\u03c0\u03cd\u03c1\u03c9\u03c4\u03bf, which is attested by the Catena: the rest, \u03c0\u03b5\u03c0\u03ce\u03c1\u03c9\u03c4\u03bf \u201cwere hardened.\u201d\ni:180\nThis citation from Acts 2.44. is not misplaced: it refers to the words \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78 with which in Chrysostom\u2019s copy and many considerable authorities, this verse ended. (\u1ffe\u039f \u039a\u03cd\u03c1\u03b9\u03bf\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5. \u03c4. \u03c3\u03c9\u03b6. \u03ba\u03b1\u03b8\u1fbd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u03bf. \u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1fbd\u0399. \u1f00\u03bd\u03ad\u03b2\u03b1\u03b9\u03bd\u03bf\u03bd \u03ba. \u03c4. \u03bb. Lachm.)\u2014In the opening of the next paragraph, the modern text has: \u201cAnd with many other words he testified. This he says, showing that what had been said,\u201d etc. But it is evident that the recapitulation begins here, with Acts 2.37. and \u03c4\u1f70 \u03bb\u03b5\u03c7\u03b8\u03ad\u03bd\u03c4\u03b1, and \u1f10\u03ba\u03b5\u1fd6\u03bd\u03b1, mean the preceding discourse, Acts 2.14-36.; \u03c4\u03b1\u1fe6\u03c4\u03b1, not \u201cthe many other words,\u201d Acts 2.40. but, \u201cRepent and be baptized.\u201d\ni:181\nThe main lines of the picture which Luke here draws of the Apostolic community are: (1) Constant teaching and exhortation on the part of the Apostles. (2) Christian fellowship, with prayer and the regular observance of the Lord\u2019s Supper. (3) The doing of miracles. (4) The contribution of all to the common fund\u2014not all at once, but gradually and as occasion required\u2014as the imperfects and \u03ba\u03b1\u03b8\u03cc\u03c4\u03b9 \u1f04\u03bd \u03c4\u03b9\u03c2 \u03c7\u03c1\u03b5\u03af\u03b1\u03bd \u03b5\u03b9\u03c7\u03b5\u03bd (Acts 2.44) show. (5) The confident hope and exultant joy with which the work of the new kingdom was carried forward in the conviction that the gospel was for all (Acts 2.39). The \u03c0\u1fb6\u03c3\u03b9\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03b5\u1f30\u03c2 \u03bc\u03b1\u03ba\u03c1\u03ac\u03bd must, we think, refer to the heathen (Calv., Beng., Lech., De W., Lange, Alf., Hack., Gl.) and not merely to distant members of the Jewish nation (Baumg., Mey.).\u2014G.B.S.\ni:182\nIn the old text (mss. and Catena) after \u03c4\u1ff6\u03bd \u03c0\u03bb\u03b5\u03b9\u03cc\u03bd\u03c9\u03bd \u03bb\u03cc\u03b3\u03c9\u03bd \u03c4\u1f78 \u03ba\u03b5\u03c6\u03ac\u03bb\u03b1\u03b9\u03bf\u03bd comes the clause \u03c4\u03bf\u1fe6\u03c4\u03cc \u1f10\u03c3\u03c4\u03b9, \u03c6\u03b7\u03c3\u1f76\u03bd, \u1f21 \u03b4\u03c9\u03c1\u03b5\u1f70 \u03c4\u03bf\u1fe6 \u1ffe\u0391. \u03a0\u03bd. where it is clearly misplaced: for \u03c4\u1f78 \u03b5\u1f55\u03ba\u03bf\u03bb\u03bf\u03bd \u03ba. \u03c4. \u03bb. is, \u201cBe baptized, and ye shall receive,\u201d etc., and \u03c4\u03cc\u03c4\u03b5 \u1f10\u03c0\u1f76 \u03c4\u1f78\u03bd \u03b2\u03af\u03bf\u03bd \u1f04\u03b3\u03b5\u03b9 refers to Acts 2.40.: \u201cAnd with many other words,\u201d of which \u03c0\u03bb\u03b5\u03b9\u03cc\u03bd\u03c9\u03bd \u03bb\u03cc\u03b3\u03c9\u03bd the \u03ba\u03b5\u03c6\u03ac\u03bb\u03b1\u03b9\u03bf\u03bd is, \u201cSave yourselves,\u201d etc. Hence the clause must belong to Acts 2.39. and accordingly the Catena gives the whole passage from \u1fbd\u0391\u03be\u03b9\u03cc\u03c0\u03b9\u03c3\u03c4\u03bf\u03c2 \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 to \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b2\u03b1\u03c0\u03c4. \u1f10\u03be\u03ad\u03c1\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9. as the comment on Acts 2:38, 39. We have restored the proper order, and supplied the omitted citations.\u2014The modern text after \u03c4\u1f78 \u03ba\u03b5\u03c6\u03ac\u03bb\u03b1\u03b9\u03bf\u03bd, has \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u03bf\u03c3\u03c4\u03af\u03b8\u03b7\u03c3\u03b9, \u03b4\u03b5\u03b9\u03ba\u03bd\u1f7a\u03c2, \u1f45\u03c4\u03b9 \u1f21 \u03b4\u03c9\u03c1\u03b5\u1f70 \u03c4\u03bf\u1fe6 \u1ffe\u0391. \u03a0\u03bd. \u201cSince the hearer, etc. this also he adds, showing that it is the gift of the Holy Ghost.\u201d\u2014But the \u201chearer\u201d is the person hearing or reading the narrative.\ni:183\nHere E. strangely inserts the formula of recapitulation, \u1fbd\u0391\u03bb\u03bb\u1fbd \u1f34\u03b4\u03c9\u03bc\u03b5\u03bd \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd \u03c4\u1f70 \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03b1: received by Sav., Ben. but bracketted by Morel.\ni:184\nHere the mss. have: \u201cAnd fear came,\u201d etc., Acts 2.43, with its comment, which we have restored to its proper place.\ni:185\n\u039f\u1f50\u03c7\u1f76 \u1f41\u03bc\u03bf\u1fe6 \u03b4\u1f72, \u1f00\u03bb\u03bb\u1fbd \u1f41\u03bc\u03bf\u03b8\u03c5\u03bc\u03b1\u03b4\u1f78\u03bd \u1f26\u03c3\u03b1\u03bd\u00b7 \u201c\u03ba\u03b1\u03b8\u1fbd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd \u03c4\u03b5 \u03c6\u03b7\u03c3\u1f76\u03bd, \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4. \u1f41\u03bc\u03bf\u03b8\u03c5\u03bc. \u1f10\u03bd \u03c4\u1ff7 \u1f31\u03b5\u03c1\u1ff7,\u201d \u03c4\u03bf\u03c5\u03c4\u03ad\u03c3\u03c4\u03b9, \u03bc\u03b9\u1fb7 \u03c8\u03c5\u03c7\u1fc7. B. C. F. D. St. Chrys. here returns to Acts 2.42. in which he read in his copy the word \u1f41\u03bc\u03bf\u03b8\u03c5\u03bc\u03b1\u03b4\u03cc\u03bd. Commenting on that expression, he refers to Acts 2.46 (as his remark on that verse above was that they were taught, \u03c4\u1fc6\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u03b1\u03c2 \u1f00\u03c0\u03ad\u03bb\u03b1\u03c5\u03bf\u03bd, in the Temple). Or perhaps this clause may have been added by the scribe, because he did not find \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03c1\u03c4. \u1f41\u03bc\u03bf\u03b8. in Acts 2.42, but did find it in Acts 2.46.\u2014E. \u201cBut he says not \u1f41\u03bc\u03bf\u1fe6, but \u1f41\u03bc\u03bf\u03b8 since it is possible to be \u1f41\u03bc\u03bf\u1fe6 yet not \u1f41\u03bc\u03bf\u03b8., when people are divided in opinion. And with words he exhorted. And here again,\u201d etc. So Edd.\ni:186\n\u1fbd\u0395\u03c0\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf, \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03c0\u1fb6\u03c3\u03b9 \u03bc\u03b5\u03c4\u03b1\u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9 B. C D. F. N. Cat. on Acts 2.46, but on Acts 2.45, Cat. has \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f76, which is doubtless the true reading: for which the innovator, not understanding it, has \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03c4\u1f70 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c0\u1fb6\u03c3\u03b9 \u03b4\u03b9\u03b1\u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9. On \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78 compare the comment on Acts 4.32. in Hom. xi. \u00a71.\ni:187\n\u1f05\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd (N. and Cat. \u03c4\u03bf\u1fe6 \u03a0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2) \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1\u03c2 (\u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1\u03c2 B.) \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u03bf\u1f54\u03c3\u03b7\u03c2, \u03ba\u03b1\u03b8\u1fbd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd \u03c4\u03b5 \u03ba. \u03c4. \u03bb. B. C. D. F. N. Cat. We have adopted the reading preserved by N. and the Catena.\u2014E. and Edd. \u201cWho also with boldness, seeing there was great boldness now, daily went up and continued in the Temple.\u201d\ni:188\n\u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f74 (l. \u03b1\u1f55\u03c4\u03b7 \u03b4\u1f72 \u1f21 \u03c4\u03b9\u03bc\u1f74 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03c4\u03cc\u03c0\u03bf\u03bd \u03b4\u03b9\u03ad\u03b2\u03b1\u03b9\u03bd\u03b5 \u03c4\u1f78 \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f34\u03ba\u1ff3 \u1f10\u03c3\u03b8\u03af\u03b5\u03b9\u03bd\u00b7 \u03c0\u03bf\u03af& 251\u00b7 \u03bf\u1f34\u03ba\u03c9; \u1f10\u03bd \u03c4\u1ff7 \u1f31\u03b5\u03c1\u1ff7; B. C. D. F. Cat. This \u201ceating in the house\u201d refers to the clause \u03ba\u03bb\u1ff6\u03bd\u03c4\u03b5\u03c2 \u03c4\u03b5 \u03ba\u03b1\u03c4\u1fbd \u03bf\u1f36\u03ba\u03bf\u03bd \u1f04\u03c1\u03c4\u03bf\u03bd. If the passage be sound, Chrys. here represents that the Temple was honored by the breaking of bread (the Holy Eucharist?), there\u2014Edd. from E. \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f74 \u03b4\u1f72 \u1f21 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03c4\u03cc\u03c0\u03bf\u03bd \u03c4\u03b9\u03bc\u1f74 \u03b4\u03b9\u03ad\u03b2\u03b1\u03b9\u03bd\u03b5 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03c4\u03bf\u1fe6 \u1f31\u03b5\u03c1\u03bf\u1fe6 \u0394\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03bd\u00b7 \u201cAnd the honor itself paid to the place passed over to the Lord of the Temple.\u201d\ni:189\nEdd. add, \u03c4\u1f78 \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd \u1fe5& 210\u00b7\u03bc\u03b1, \u201cThat cold expression.\u201d\ni:190\n\u0394\u03b5\u03c3\u03c0\u03bf\u03c4\u03b9\u03ba\u1f70, i.e. of Christ their common Master. But Erasm. Erant enim ut dominorum, and so Ben.\ni:191\n\u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03bd \u03bc\u03ad\u03c3\u03bf\u03b9\u03c2 \u03ba\u03b9\u03bd\u03b4\u03cd\u03bd\u03bf\u03b9\u03c2 \u1f10\u03bc\u03b2\u03b5\u03b2\u03bb\u03b7\u03ba\u03cc\u03c4\u03c9\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd. Erasm. omits the two last words: Ben. in media pericula conjectis. The meaning is: \u201cNot even in the midst of dangers, which they themselves had boldly charged, or, invaded.\u201d\ni:192\nAlthough he speaks below of Joseph the Patriarch, it seems that the husband of Mary is meant here.\ni:193\n\u039c\u03cc\u03bd\u03bf\u03c2 \u03b3\u1f70\u03c1, \u03c6\u03b7\u03c3\u1f76\u03bd, \u1f00\u03bd\u03c4\u03bb\u03ae\u03c3\u03b5\u03b9 \u03c4\u1f70 \u03ba\u03b1\u03ba\u03ac. A. omits this and the next clause: E. substitutes, \u201cso is he even to himself an enemy. Of such an one the soul is,\u201d etc. so Edd.\ni:194\nWe adopt the reading preserved by A. N. (what is also contained in the modern text with additions meant for explanation.) \u201c\u03a4\u03af \u03c0\u03bf\u03b9\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd;\u201d \u1f20\u03c1\u03ce\u03c4\u03c9\u03bd \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9. \u1ffe\u0397\u03bc\u03b5\u1fd6\u03c2 \u03b4\u1f72 \u03c4\u1f78 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd\u00b7 \u03a4\u03af \u03c0\u03bf\u03b9\u03ae\u03c3\u03bf\u03bc\u03b5\u03bd; \u1fde\u0391\u03c0\u03b5\u03c1 \u1f14\u03b4\u03b5\u03b9 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u1f10\u03c0\u03bf\u03af\u03bf\u03c5\u03bd. \u1ffe\u0397\u03bc\u03b5\u1fd6\u03c2 \u03b4\u03b5 \u03c4\u03bf\u1f50\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd. The modern text, after \u1f20\u03c1. \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9, inserts, \u1f00\u03c0\u03bf\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f11\u03b1\u03c5\u03c4\u1ff6\u03bd\u00b7 \u201cdespairing of themselves:\u201d and, after the second question, \u03bb\u03ad\u03b3\u03bf\u03bc\u03b5\u03bd, \u1f10\u03c0\u03b9\u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b1\u03c1\u03cc\u03bd\u03c4\u03b1\u03c2, \u03ba\u03b1\u1f76 \u03bc\u03ad\u03b3\u03b1 \u03c6\u03c1\u03bf\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c6\u1fbd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2\u00b7 \u201cSay (we), showing off ourselves to those present, and thinking great things of ourselves.\u201d B. C. omit, perhaps by oversight, the clauses between, \u03a4\u03af \u03c0\u03bf\u03b9\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd (B. \u03c4\u03af \u03c0\u03bf\u03b9\u03ae\u03c3\u03bf\u03bc\u03b5\u03bd); and, \u1fde\u0391\u03c0\u03b5\u03c1 \u1f14\u03b4\u03b5\u1f35. In the following sentences, the force of the verbs \u03ba\u03b1\u03c4\u03ad\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd, \u1f00\u03c0\u03ad\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd, \u1f14\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd might be rendered thus: \u201cThey knew themselves guilty, knew that in them was no power to save themselves\u2014knew what a gift they received.\u201d\ni:195\n\u03c0\u03c1\u1f78\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b1 \u03bc\u03b1\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u1f14\u03c7\u03c9\u03bd, \u03c0\u1fe6\u03c1 \u03c0\u03bd\u03ad\u03bf\u03bd\u03c4\u03b1. E. F. D. and Edd. omit these words.\ni:196\n\u03bc\u1f74 \u03b3\u1f70\u03c1 \u1f00\u03bc\u03c6\u03b7\u03c1\u03b9\u03c3\u03c4\u1f70 \u03c4\u1f70 \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03bf; Erasm. negligently, non sunt \u00e6que amabiles ill\u00e6 res: Ben. num res sunt mutuo comparabiles?","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily VII on Acts ii. 37.","type":"page"}