{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110014.htm","path":"chr/ecf/111/1110014.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110014.htm","text":"\u201cAnd when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we have made this man to walk?\u201d\nThere is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; \u201cBe this known unto you, and hearken to my words.\u201d (Acts 2.14.) But here there is no need of this management. (\u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03c5\u1f25\u03c2.) For his hearers were not in a state of indifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. For nothing is so advantageous, and so likely to pacify the hearers, as to say nothing about one\u2019s self of an honorable nature, but, on the contrary, to obviate all surmise of wishing to do so. And, in truth, much more did they increase their glory by despising glory, and showing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honor paid to him? In the same manner also did the ancient fathers; for instance, Daniel said, \u201cNot for any wisdom that is in me.\u201d (Dan. ii. 30.) And again Joseph, \u201cDo not interpretations belong to God?\u201d (Gen. xi. 8.) And David, \u201cWhen the lion and the bear came, in the name of the Lord I rent them with my hands.\u201d (1 Sam. xvii. 34.) And so likewise here the Apostles, \u201cWhy look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?\u201d (Acts 3.13.) Nay, not even this; 210 for not by our own merit did we draw down the Divine influence. \u201cThe God of Abraham, and of Isaac, and of Jacob, the God of our fathers.\u201d See how assiduously he thrusts himself (\u03b5\u1f30\u03c3\u03c9\u03b8\u03b5\u03b9) upon the fathers of old, lest he should appear to be introducing a new doctrine. In the former address he appealed to the patriarch David, here he appeals to Abraham and the rest. \u201cHath glorified His Servant 211 Jesus.\u201d Again a lowly expression, like as in the opening address.\nBut at this point he proceeds to enlarge upon the outrage, and exalts the heinousness of the deed, no longer, as before, throwing a veil over it. This he does, wishing to work upon them more powerfully. For the more he proved them accountable, the better his purpose were effected. \u201cHath glorified,\u201d he says, \u201cHis Servant Jesus, Whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let him go.\u201d The charge is twofold: Pilate was desirous to let Him go; you would not, when he was willing. \u201cBut ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince (or Author) of Life: Whom God hath raised from the dead; whereof we are witnesses.\u201d (Acts 3:14, 15.) Ye desired a robber instead of Him. He shows the great aggravation of the act. As he has them under his hand, he now strikes hard. \u201cThe Prince of Life,\u201d he says. In these words he establishes the doctrine of the Resurrection. \u201cWhom God hath raised from the dead.\u201d (Acts 2.26.) \u201cWhence doth this appear?\u201d He no longer refers to the Prophets, but to himself, inasmuch as now he has a right to be believed. Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. \u201cWhereof we are witnesses,\u201d he says.\n\u201cAnd His name, through faith in His name, hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all.\u201d Seeking to declare the matter (\u03b6\u03b7\u03c4\u1f65\u03bd \u03c4\u1f78 \u03c0\u03c1\u1f05\u03b3\u03bc\u03b1 \u03b5\u1f76\u03c0\u03b5\u1f35\u03bd), he straightway brings forward the sign: \u201cIn the presence,\u201d he says, \u201cof you all.\u201d As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; \u201cAnd now, brethren, I wot that through ignorance ye did it, as did also your rulers.\u201d (Acts 3.17.) This is one ground of excuse. The second 212 is of a different kind. As Joseph speaks to his brethren, \u201cGod did send me before you (Gen. xlv. 5); what in the former speech he had briefly said, in the words, \u201cHim, being delivered by the determinate counsel and foreknowledge of God, ye have taken,\u201d\u2014this he here enlarges upon: \u201cBut what God before had showed by the mouth of all His Prophets, that His Christ should suffer, He hath so fulfilled.\u201d (Acts 3.18.) At the same time showing, that it was not of their doing, if this be proved, that it took place after God\u2019s counsel. He alludes to those words with which they had reviled Him on the Cross, namely \u201cLet Him deliver Him, if He will have Him; for He said, I am the Son of God. If 213 He trust in God, let Him now come down from the cross.\u201d (Matt. 27:42, 43.) O foolish men, were these idle words? It must needs so come to pass, and the prophets bear witness thereunto. Therefore if He descended not, it was for no weakness of His own that He did not come down, but for very power. And Peter puts this by way of apology for the Jews, hoping that they may also close with what he says. \u201cHe hath so fulfilled,\u201d he says. Do you see now how he refers everything to that source? \u201cRepent ye therefore,\u201d he says, \u201cand be converted.\u201d He does not add, \u201cfrom your sins;\u201d but, \u201cthat your sins, may be blotted out,\u201d means the same thing. And then he adds the gain: \u201cSo shall the times of refreshing come from the presence of the Lord.\u201d (Acts 3.19.) This betokens them in a sad state, brought low by many wars. 214 For it is to the case of one on fire, and craving comfort, that the expression applies. And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ\u2019s sitting in heaven; but here he also speaks of His visible advent. \u201cAnd He shall send Jesus the Christ ordained 215 (for you), \u201cWhom the heaven must (i.e. must of necessity) receive, until the times of the restitution of all things.\u201d The reason why He does not now come is clear. \u201cWhich God hath spoken,\u201d he continues, \u201cby the mouth 216 of His holy prophets since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.\u201d Before, he had spoken of David, here he speaks of Moses. \u201cOf all things,\u201d he says, \u201cwhich He hath spoken.\u201d But he does not say, \u201cwhich Christ,\u201d but, \u201cwhich God hath spoken 217 by the mouth of all His holy prophets since the world began.\u201d (Acts 3:20, 21.) Then he betakes him to the ground of credibility, saying, \u201cA Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things.\u201d And then the greatness of the punishment: \u201cAnd it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets, from Samuel and those that follow, after, as many as have spoken have likewise foretold of these days.\u201d (Acts 3:23, 24.) He has done well to set the distinction here. For whenever he says anything great, he appeals to them of old. And he found a text which contained both truths; just as in the other discourse he said, \u201cUntil He put His foes under His feet.\u201d (Acts 2.35.) The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment. \u201cLike unto me,\u201d he says. Then why are ye alarmed? \u201cYe are the children of the prophets\u201d (Acts 3.25): so that to you they spake, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. \u201cYe are the children,\u201d he says, \u201cof the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, \u2018And in thy seed shall all the kindreds of the earth be blessed.\u2019 Unto you first,\u201d he continues, \u201cGod having raised up His Son (\u03c4\u03cc\u03bd \u03a0\u03b1\u1f35\u03b4\u03b1) sent Him.\u201d \u201cTo others indeed also, but to you first who crucified Him.\u201d \u201cTo bless you,\u201d he adds, \u201cin turning away every one of you from his iniquities.\u201d (Acts 3.26.)\nNow let us consider again more minutely what has been read out. (Recapitulation.) In the first place, he establishes the point that the miracle was performed by them 218 ; saying, \u201cWhy marvel ye?\u201d And he will not let the assertion be disbelieved: and to give it more weight, he anticipates their judgment. \u201cWhy look ye,\u201d he says, \u201cso earnestly on us, as though by our own power or holiness we had made this man to walk?\u201d (Acts 3.12.) If this troubles and confounds you, learn Who was the Doer, and be not amazed. And observe how on all occasions when he refers to God, and says that all things are from Him, then he fearlessly chides them: as above where he said, \u201cA man approved of God among you.\u201d (Acts. 2.22.) And on all occasions he reminds them of the outrage they had committed, in order that the fact of the Resurrection may be established. But here he also subjoins something else; for he no more says, \u201cof Nazareth,\u201d but what? \u201cThe God of our fathers hath glorified His Servant Jesus.\u201d (Acts 3.13.) Observe also the modesty. He reproached them not, neither did he say at once, \u201cBelieve then now: behold, a man that has been forty years lame, has been raised up through the name of Jesus Christ.\u201d This he did not say, for it would have excited opposition. On the contrary, he begins by commending them for admiring the deed, and again calls them after their ancestor: \u201cYe men of Israel.\u201d Moreover, he does not say, It was Jesus that healed him: but, \u201cThe God of our fathers hath glorified,\u201d etc. But then, lest they should say, How can this stand to reason\u2014that God should glorify the transgressor? therefore he reminds them of the judgment before Pilate, showing that, would they but consider, He was no transgressor; else Pilate had not wished to release Him. And he does not say, \u201cwhen Pilate was desirous,\u201d but, \u201cwas determined to let Him go.\u201d \u201cBut ye denied the Holy One,\u201d etc. (Acts 3:13, 14.) Him who had killed others, ye asked to be released; Him Who quickeneth them that are killed, ye did not wish to have! And that they might not ask again, How should it be that God now glorifies Him, when before He gave no assistance? he brings forward the prophets, testifying that so it behooved to be. \u201cBut those things which God before had showed,\u201d etc., (infra Acts 3.18.) Then, lest they should suppose that God\u2019s dispensation was their own apology, first he reproves them. Moreover, that the denying Him \u201cto Pilate\u2019s face,\u201d was no ordinary thing; seeing that he wished to release Him. And that ye cannot deny this, the man who was asked in preference to Him is witness against you. This also is part of a deep dispensation. Here it shows their shamelessness and effrontery; that a Gentile, one who saw Him for the first time, should have discharged Him, though he had heard nothing striking; while they who had been brought up among His miracles, have done the very opposite! For, as he has said, \u201cWhen he (Pilate) had determined to let Him go,\u201d that it may not be imagined that he did this of favor, we read, \u201cAnd he said, It is a custom with you to release one prisoner: will ye therefore that I release unto you this man? (Matt. xxvii. 15.) \u201cBut ye denied the Holy One and the Just.\u201d (Mark xv. 6.) He does not say, \u201cYe delivered up;\u201d but everywhere, \u201cYe denied.\u201d For, said they, \u201cWe have no king but C\u00e6sar.\u201d (John xix. 15.) And he does not say only, Ye did not beg off the innocent, and, \u201cYe denied\u201d Him but, \u201cYe slew\u201d Him. While they were hardened, he refrained from such language; but when their minds are most moved, then he strikes home, now that they are in a condition to feel it. For just as when men are drunk we say nothing to them, but when they are sober, and are recovered from their intoxication then we chide them; thus did Peter: when they were able to understand his words, then he also sharpened his tongue, alleging against them many charges; that, Whom God had glorified, they had delivered up; Whom Pilate would have acquitted they denied to his face; that they preferred the robber before Him.\nObserve again how he speaks covertly concerning Christ\u2019s power, showing that He raised Himself: just as in his first discourse he had said, \u201cBecause it was not possible that He should be holden of it\u201d (Acts 2.24), so here he says, \u201cAnd killed the Prince of Life.\u201d (Acts 3.15.) It follows that the Life He had was not from another. The prince (or author) of evil would be he that first brought forth evil; the prince or author of murder, he who first originated murder; so also the Prince (or Author) of Life must be He Who has Life from Himself. 219 \u201cWhom God raised up,\u201d he continues: and now that he has uttered this, he adds, \u201cAnd his name, upon faith in his name, hath made this man strong, whom ye see and know; yea, the faith which is by Him hath given Him this perfect soundness. [The faith which is by Him \u1f21 \u03b4\u03b9\u1fbd \u03b1\u1f50\u03c4\u03bf\u1f55 \u03c0\u03af\u03c3\u03c4\u03b9\u03c2.] And 220 yet it was \u1f21 \u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd \u03c0\u03b9\u03c3\u03c4\u03b9\u03c2, \u201cthe faith which is in Him\u201d (as its object) that did all. For the Apostles did not say, \u201cBy the name,\u201d but, \u201cIn the name,\u201d and it was in Him (\u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd) that the man believed. But they did not yet make bold to use the expression, \u201cThe faith which is in Him.\u201d For, that the phrase \u201cBy Him\u201d should not be too low, observe that after saying, \u201cUpon the faith of His name,\u201d he adds, \u201cHis name hath made him strong,\u201d and then it is that he says, \u201cYea, the faith which is by Him hath given him this perfect soundness.\u201d Observe how he implies, that in the \u03ba\u03b1\u1f76 \u1f10\u03ba\u03b5\u1f35\u03bd\u03bf former expression also \u201cWhom God raised up,\u201d he did but condescend to their low attainments. For that Person needed not Another\u2019s help for His rising again, Whose Name raised up a lame man, being all one as dead. Mark how on all occasions he adduces their own testimony. Thus above, he said, \u201cAs ye yourselves also know;\u201d and, \u201cIn the midst of you:\u201d and here again, \u201cWhom ye see and know: in the presence of you all.\u201d (Acts 2.22.) And yet that it was, \u201cIn His name,\u201d they knew not: but they did know that the man was lame, that he stands there whole. 221 They that had wrought the deed themselves confessed, that it was not by their own power, but by that of Christ. And had this assertion been unfounded, had they not been truly persuaded themselves that Christ had risen again, they would not have sought to establish the honor of a dead man instead of their own, especially while the eyes of the multitude were upon them. Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, \u201cAnd now, brethren, I wot, etc.\u201d For in the former discourse he foretold 222 nothing, but only says concerning Christ, \u201cTherefore let all the house of Israel know assuredly:\u201d here he adds an admonition. There he waited till the people spoke: here, he knew how much they had already effected, and that the present assembly was better disposed toward them. \u201cThat through ignorance ye did it.\u201d And yet the circumstances mentioned above were not to be put to the score of ignorance. To choose the robber, to reject Him Who had been adjudged to be acquitted, to desire even to destroy Him\u2014how should this be referred to ignorance? Nevertheless, he gives them liberty to deny it, and to change their mind about what had happened. \u201cNow this indeed, that you put to death the innocent, ye knew: but that you were killing \u201cthe Prince of Life,\u201d this, belike, ye did not know.\u201d And he exculpated not them alone, but also the chief contrivers of the evil, \u201cye and your rulers:\u201d for doubtless it would have roused their opposition, had he gone off into accusation. For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, \u201cYe crucified,\u201d \u201cYe killed,\u201d but, \u201cYe did it;\u201d leading them to seek for pardon. If those rulers did it through ignorance, much more did these present. 223 \u201cBut these things which God before had showed,\u201d etc. (Acts 3.18.) But it is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, \u201cBy the determinate counsel and foreknowledge of God;\u201d and in this, \u201cGod before had showed that Christ should suffer;\u201d in neither does he adduce any particular text in proof. The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them [as]; \u201cI will deliver up,\u201d says one, \u201cthe wicked in requital for His grave, and the rich in return for His death.\u201d (Is. liii. 9.) And again, * * * \u201cThose things,\u201d he says, \u201cwhich God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled.\u201d It shows the greatness of that \u201ccounsel,\u201d 224 in that all spoke of it, and not one only. It does not follow, because the event was through ignorance, that it took place irrespectively of God\u2019s ordinance. See how great is the Wisdom of God, when it uses the wickedness of others to bring about that which must be. \u201cHe hath fulfilled,\u201d he says: that they may not imagine that anything at all is wanting; for whatsoever Christ must needs suffer, has been fulfilled. But do not think, that, because the Prophets said this, and because ye did it through ignorance, this sufficeth to your exculpation. However, he does not express himself thus, but in milder terms says, \u201cRepent ye therefore.\u201d (Acts 3.19.) \u201cWhy? For 225 either it was through ignorance, or by the dispensation of God.\u201d \u201cThat your sins may be blotted out.\u201d I do not mean the crimes committed at the Crucifixion; perhaps they were through ignorance; but so that your other sins may be blotted out: this 226 only. \u201cSo shall the times of refreshing come unto you.\u201d Here he speaks of the Resurrection, obscurely. 227 For those are indeed times of refreshing, which Paul also looked for, when he said, \u201cWe that are in this tabernacle do groan, being burthened.\u201d (2 Cor. v. 4.) Then to prove that Christ is the cause of the days of refreshing, he says, \u201cAnd He shall send Jesus Christ, which before was for you ordained.\u201d (Acts 3.20.) He said not, \u201cThat your sin may be blotted out,\u201d but, \u201cyour sins;\u201d for he hints at that sin also. \u201cHe shall send.\u201d And whence? 228 \u201cWhom the heaven must receive.\u201d (Acts 3.21.) Still [\u201cmust\u201d] \u201creceive?\u201d And why not simply, Whom the heaven hath received? This, as if discoursing of old times: so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.\u2014\u201cFor Moses indeed said unto the fathers, A Prophet shall the Lord raise up for you:\u201d \u201cHim shall ye hear in all things that He shall speak unto you:\u201d and having said, \u201cAll things which God hath spoken by the mouth of all His holy Prophets,\u201d (Acts 3.22) now indeed he brings in Christ Himself. For, if He predicted many things and it is necessary to hear Him, one would not be wrong in saying that the Prophets have spoken these things. But, besides, he wishes to show that the Prophets did predict the same things. And, if any one will look closely into the matter, he will find these things spoken in the Old Testament, obscurely indeed, but nevertheless spoken. \u201cWho was purposely designed,\u201d says he: in Whom 229 there is nothing novel. Here he also alarms them, by the thought that much remains to be fulfilled. But if so, how says he, \u201cHath fulfilled?\u201d (Acts 3.18.) The things which it was necessary \u201cthat Christ should suffer,\u201d are fulfilled: the things which must come to pass, not yet. \u201cA prophet shall the Lord God raise up for you from among your brethren, like unto me.\u201d This would most conciliate them. Do you observe the sprinkling of low matters and high, side by side,\u2014that He Who was to go up into the heavens should be like unto Moses? And yet it was a great thing too. For in fact He was not simply like unto Moses, 230 if so be that \u201cevery soul which will not hear shall be destroyed.\u201d And one might mention numberless other things which show that He was not like unto Moses; so that it is a mighty text that he has handled. \u201cGod shall raise Him up unto you,\u201d says Moses, \u201cfrom among your brethren,\u201d etc.: consequently Moses himself threatens those that should not hear. \u201cYea, and all the prophets,\u201d etc.: all this 231 is calculated to attract \u201cYea, and all the prophets,\u201d says the Apostle, \u201cfrom Samuel.\u201d He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest. \u201cYe,\u201d he says, \u201care the children of the Prophets, and of the covenant which God made.\u201d (Acts 3.25) \u201cChildren of the covenant;\u201d that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God. \u201cUnto you first,\u201d he continues, \u201cGod having raised up His Son Jesus, sent Him.\u201d (Acts 3.26.) He does not say simply, \u201cUnto you He sent His Son,\u201d but also, after the resurrection, and when He had been crucified. For that they may not suppose that he himself granted them this favor, and not the Father, he says, \u201cTo bless you.\u201d For if He is your Brother, and blesses you, the affair is a promise. \u201cUnto you first.\u201d That is, so far are you from having no share in these blessings, that He would have you become moreover promoters and authors of them to others. For 232 you are not to feel like castaways. \u201cHaving raised up\u201d: again, the Resurrection. \u201cIn turning away,\u201d he says, \u201cevery one of you from his iniquities.\u201d In this way He blesses you: not in a general way. And what kind of blessing is this? A great one. For of course not the turning a man away from his iniquities is itself sufficient to remit them also. And if it is not sufficient to remit, how should it be to confer a blessing? For it is not to be supposed that the transgressor becomes forthwith also blessed; he is simply released from his sins. But this, 233 \u201cLike unto me,\u201d would no wise apply. \u201cHear ye Him,\u201d he says; and not this alone, but he adds, \u201cAnd it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people.\u201d When he has shown them that they had sinned, and has imparted forgiveness to them, and promised good things, then indeed, then he says, \u201cMoses also says the same thing.\u201d What sort of connection is this: \u201cUntil the times of the restitution;\u201d and then to introduce Moses, saying, that 234 all that Christ said shall come to pass? Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): \u201cYe are the children of the prophets and of the covenant:\u201d i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another\u2019s? True, you have done deeds worthy of condemnation; still you may yet obtain pardon. Having said this, with reason he is now able to say, \u201cUnto you God sent his Son Jesus to bless you.\u201d He says not, To save you, but what is greater; that the crucified Jesus blessed His crucifiers.\nLet us then also imitate Him. Let us cast out that spirit of murder and enmity. It is not enough not to retaliate (for even in the Old Dispensation this was exemplified); but let us do all as we would for bosom-friends, as we would for ourselves so for those who have injured us. We are followers of Him, we are His disciples, who after being crucified, sets everything in action in behalf of his murderers, and sends out His Apostles to this end. And yet we have often suffered justly; but those acted not only unjustly, but impiously; for He was their Benefactor, He had done no evil, and they crucified Him. And for what reason? For the sake of their reputation. But He Himself made them objects of reverence. \u201cThe scribes and the pharisees sit in Moses\u2019 seat; all therefore whatsoever they bid you observe, that do ye, but after their works do ye not.\u201d (Matt. xxiii. 2.) And again in another place, \u201cGo thy way, show thyself to the priest.\u201d (Matt. 8.4.) Besides, when He might have destroyed them, He saves them. Let us then imitate Him, and let no one be an enemy, no one a foe, except to the devil.\nNot a little does the habit of not swearing contribute to this end: I mean to the not giving way to wrath: 235 and by not giving way to wrath, we shall not have an enemy either. Lop off the oaths of a man, and you have clipt the wings of his anger, you have smothered all his passion. Swearing, it is said, is as the wind to wrath. Lower the sails; no need of sails, when there is no wind. If then we do not clamor, and do not swear, we have cut the sinews of passion. And if you doubt this, just put it to experiment. Impose it as a law upon the passionate man that he shall never swear, and you will have no necessity of preaching moderation to him. So the whole business is finished. For 236 even though you do not forswear yourselves [yet], by swearing at all, do you not know in what absurd consequences you involve yourselves\u2014binding yourselves to an absolute necessity and as with a cord, and putting yourselves to all manner of shifts, as men studying how to rescue their soul from an evil which there is no escaping, or, failing of that, obliged [by that self-imposed necessity] to spend your life thenceforth in vexation, in quarrels, and to curse your wrath? But all is in vain, and to no purpose. Threaten, be peremptory (\u03b4\u03b9\u03cc\u03c1\u03b9\u03c3\u03b1\u03b9), do all, whatever it be, without swearing; [so]: it is in your power to reverse (\u1f00\u03bd\u03b1\u03bb\u1f55\u03c3\u03b1\u03b9) both what you have said and what you have done if you have the mind. Thus on the present day I must needs speak more gently to you. For since ye have heard me, and the greater part of the reformation is achieved by you, now then let us see for what purpose the taking of oaths was introduced, and why allowed to be. In relating to you their first origin, and when they were conceived, and how, and by whom we shall give you this account in requital for your obedience. For it is fit that he who has made his practice right, should be taught the philosophy of the matter, but he who is not yet doing the right, is not worthy to be told the history.\nThey made many covenants in Abraham\u2019s time, and slew victims, and offered sacrifices, and as yet oaths were not. Whence then did they come in? When evil increased, when all was confusion, upside down, when men had turned aside to idolatry: then it was, then, when men appeared no longer worthy to be believed, that they called God as witness, as if thereby giving an adequate surety for what they said. Such in fact is the Oath: it is a security where men\u2019s principles cannot be trusted. 237 So that in the indictment of the swearer the first charge is this,\u2014that he is not to be trusted without a surety, and a great surety too: for such is the exceeding faithlessness, that they ask not man as surety, but will needs have God! Secondly, the same charge lies against him who receives the oath: that, in a question of compact, he must drag in God for warranty, and refuse to be satisfied unless he get Him. O the excessive stupidity, the insolence of such conduct! Thou, a worm, earth and dust, and ashes, and vapor, to drag in thy Lord as the surety, and to compel the other to drag Him in likewise! Tell me, if your servants were disputing with each other, and exchanging 238 assurances with each other, and the fellow-servant should declare that for his part he would not be satisfied till he had their common master given him for surety, would he not have stripes given him without number, and be made to know that the master is for other purposes, and not to be put to any such use as this? Why do I speak of a fellow-servant? 239 For should he choose any respectable person, would not that person consider it an affront? But I do not wish to do this, say you. 240 Well: then do not compel the other to do so either: since where men only are in question, this is done\u2014if your party says, \u201cI give such an one as my surety,\u201d you do not allow him. \u201cWhat then,\u201d say you, \u201cam I to lose what I have given?\u201d I am not speaking of this; but that you allow him to insult God. For which reason greater shall be the inevitable punishment to him who forces the oath upon another, than to him who takes it: the same holds with regard to him who gives an oath when no one asks him. And what makes it worse, is, that every one is ready to swear, for one farthing, for some petty item, for his own injustice. All this may be said, when there is no perjury; but if perjury follow in the train, both he that imposes and he that takes the oath have turned everything upside down. \u201cBut there are some things,\u201d you will say, \u201cwhich are unknown.\u201d Well take these into account, and do nothing negligently; but, if you do act negligently, take the loss to yourself as your punishment. It is better to be the loser thus, than in a very different way. For tell me\u2014you force a man to take an oath, with what expectation? That he will forswear himself? But this is utter insanity; and the judgment will fall upon your own head; better you should lose your money, than he be lost. Why act thus to your own detriment, and to the insulting of God? This is the spirit of a wild beast, and of an impious man. But you do this in the expectation that he will not forswear himself? Then trust him without the oath. \u201cNay, there are many,\u201d you reply, \u201cwho in the absence of an oath would presume to defraud; but, once the oath taken, would refrain.\u201d You deceive yourself, man. A man having once learnt to steal, and to wrong his neighbor, will presume full oft to trample upon his oath; if on the contrary he shrinks from swearing, he will much more shrink from injustice. \u201cBut he is influenced against his will.\u201d Well then, he deserves pardon.\nBut why am I speaking of this kind of oaths, while I pass over those in the market-place? For as regards these last, you can urge none of these pleas. For ten farthings you there have swearing and forswearing. In fact, because the thunderbolt does not actually fall from heaven, because all things are not overthrown, you stand holding God in your bonds: to get a few vegetables, a pair of shoes, for a little matter of money, calling Him to witness. What is the meaning of this? Do not let us imagine, that because we are not punished, therefore we do not sin; this comes of God\u2019s mercy; not of our merit. Let your oath be an imprecation upon your own child, upon your own self: say, \u201cElse let the hangman lash my ribs.\u201d But you dare not. Is God less valuable than thy ribs? is He less precious than thy pate? Say \u201cElse let me be struck blind.\u201d But no. Christ so spares us, that He will not let us swear even by our own head; and yet we so little spare the honor of God, that on all occasions we must drag Him in! Ye know not what God is, and with what sort of lips he behooves to be invoked. Why, when we speak of any man of eminent worth, we say, \u201cFirst wash your mouth, and then make mention of him:\u201d and yet, that precious Name which is above every name, the Name which is marvellous in all the earth, the Name which devils hear and tremble, we haul about as we list! Oh! the force of habit! thereby has that Name become cheap. No doubt, if you impose on any one the necessity of coming into the sacred edifice to take his oath there, you feel that you have made the oath an awful one. And yet how is it that it seems awful in this way, but because we have been in the habit of using that at random, but not this? For ought not a shudder of awe to be felt when God is but named? But now, whereas among the Jews His Name was held to be so reverend, that it was written upon plates, and none was allowed to wear the characters except the high-priest alone: we bandy about His Name like any ordinary word. If simply to name God was not allowed to all; to call Him to witness, what audacity is it! nay, what madness! For if need were (rather than this) to fling away all that you have, ought you not readily to part with all? Behold, I solemnly declare and testify; reform these oaths of the forum, these superfluous oaths, 241 and bring to me all those who wish to take them. Behold, in the presence of this assembly, I charge those who are set apart for the tending of the Houses of Prayer, I exhort and issue this order to them, that no person be allowed to take such oaths at his own discretion: or rather, that none be allowed to swear in any other way, but that the person be brought to me, whosoever he be, since even for these matters less will not serve but they must needs come before us, just as if one had to do with little children. May there be no occasion! It is a shame in some things still to need to be taught. Do you dare to touch the Holy Table, being a person unbaptized? No, but what is still worse, you the baptized dare to lay your hand upon the Holy Table, which not even all ordained persons are allowed to touch, and so to take your oath. Now you would not go and lay your hand upon the head of your child, 242 and yet do you touch the Table, and not shudder, not feel afraid? Bring these men to me; I will judge, and send them away rejoicing, both the one and the other. 243 Do what you choose; I lay it down as a law that there be no swearing at all. What hope of salvation, while we thus make all to have been done in vain? Is this the end of your bills, and your bonds, that you should sacrifice your own soul? What gain do you get so great as the loss? Has he forsworn himself? You have undone both him and yourself. But has he not? even so still you have undone (both), by forcing him to transgress the commandment. 244 Let us cast out this disease from the soul: at any rate let us drive it out of the forum, out of our shops, out of our other work-places; our profits will but be the greater. Do not imagine that the success of your worldly plans is to be ensured by transgressions of the Divine laws. \u201cBut he refuses to trust me,\u201d say you; and in fact I have sometimes heard this said by some: \u201cUnless I swear oaths without number, the man will not trust me.\u201d Yes, and for this you may thank yourself, because you are so off-hand with your oaths. For were it not so, but on the contrary were it clear to all men that you do not swear, take my word for it, you would be more readily believed upon your mere nod, than those are who swallow oaths by thousands. For look now: which do you more readily believe? me who do not swear, or those that do swear? \u201cYes,\u201d say you, \u201cbut then you are ruler and bishop.\u201d Then suppose I prove to you that it is not only for that reason? Answer me with truth, I beseech you; were I in the habit of perpetually swearing, would my office stand me in that stead? Not a whit. Do you see that it is not for this reason? And what do you gain at all? Answer me that. Paul endured hunger; do you then also choose to hunger rather than to transgress one of the commandments of God. Why are you so unbelieving? Here are you, ready to do and suffer all things for the sake of not swearing: and shall not He reward you? Shall He, Who sustains day by day both takers and breakers of oaths, give you over to hunger, when you have obeyed Him? Let all men see, that of those who assemble in this Church not one is a swearer. By this also let us become manifest, and not by our creed alone; let us have this mark also to distinguish us both from the Gentiles and from all men. Let us receive it as a seal from heaven, that we may everywhere be seen to be the King\u2019s own flock. By our mouth and tongue let us be known, in the first place, just as the barbarians are by theirs: even as those who speak Greek are distinguished from barbarians, so let us be known. Answer me: the birds which are said to be parrots, how are they known to be parrots? is it not by speaking like men? Let us then be known by speaking like the Apostles; by speaking like the Angels. If any one bid you swear tell him, \u201cChrist has spoken, and I do not swear.\u201d This is enough to make a way for all virtue to come in. It is a gate to religion, a high road leading to the philosophy of piety; 245 a kind of training-school. These things let us observe, that we may obtain also the future blessings, through the grace and mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost together be glory, power and honor, now and ever, world without end. Amen.\n\u1fbd\u0391\u03bb\u03bb\u1fbd \u03bf\u1f50\u03b4\u03b5 \u03c4\u03bf\u03c5\u03c4\u03bf\u00b7 \u03bf\u03cd \u03b3\u1f70\u03c1, \u03ba. \u03c4. \u03bb. This seems to refer to \u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u03af\u03b1\u00b7 \u201cbut not by our holiness any more than by our own power.\u201d The modern text: \u039f\u1f50\u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f21\u03bc\u03ad\u03c4\u03b5\u03c1\u03bf\u03bd, \u03c6\u03b7\u03c3\u03b9\u03bd\u00b7 \u03bf\u1f50 \u03b3\u1f70\u03c1, \u03ba. \u03c4. \u03bb. \u201cNot even this is our own, he says; for not,\u201d etc.\ni:211\nor, Child, \u03c4\u1f78\u03bd \u03c0\u03b1\u03b9\u03b4\u03b1. \u0152cumen. seems to have considered this as a lowly title, for he says: \u201cAnd of Christ he speaks lowly, \u03c4\u1ff7 \u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03b9\u03bd\u03b1\u03b9, \u03c4\u1f78\u03bd \u03a0\u03b1\u1fd6\u03b4\u03b1.\u201d But to this remark he adds, \u201cFor that which in itself is glorified, can receive no addition of glory.\u201d\u2014Below \u03ba\u03b1\u03b8\u1f7c\u03c2 \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03c1\u03bf\u03bf\u03b9\u03bc\u03af& 251\u00b7 may refer to the prefatory matter (after the citation from Joel) of the sermon in ch. ii.: see below, in the Recapitulation, whence we might here supply, \u1f00\u03bd\u03c9\u03c4\u03ad\u03c1\u03c9 \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd, \u201c\u1fbd\u0399\u03b7\u03c3\u03bf\u1fe6\u03bd \u03c4\u1f78\u03bd \u039d\u03b1\u03b6. \u03ba. \u03c4. \u03bb.\u201d \u201cAs in the opening address [above, he said: \u2018Jesus of Nazareth, a man approved of God,\u2019 etc.].\u201d Or, \u201clike as in the opening words of this discourse he speaks in lowly manner of themselves.\u201d \u0152cumen. \u201cHe still keeps to lowlier matters, both as to themselves, and as to Christ. As to themselves, in saying that not by their own power they wrought the miracle. As to Christ,\u201d etc.\ni:212\n\u1f21 \u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1 \u1f11\u03c4\u03ad\u03c1\u03b1, A. B. C (N. om. \u1f21) Cat. Namely, the first, \u201cYe did it ignorantly, as did also your rulers.\u201d The second, \u201cIt was ordered by the counsel of God:\u201d as below, \u201cAnd he puts this by way of apology,\u201d etc. The Edd. have adopted the absurd innovation, \u201c\u2018Through ignorance ye did it:\u2019 this is one ground of excuse: the second is, \u2018As did also your rulers:\u2019\u201d E. F. D.\ni:213\n\u0395\u1f30 \u03c0\u03ad\u03c0\u03bf\u03b9\u03b8\u03b5\u03bd, A. C. F. D. N. Cat. and \u03bd\u1fe6\u03bd after \u03ba\u03b1\u03c4\u03b1\u03b2. om. C. F. D. N. Cat.\ni:214\n\u03a0\u03bf\u03bb\u03ad\u03bc\u03bf\u03b9\u03c2 attested by Cat. and \u0152c. but A. has \u03c0\u03cc\u03bd\u03bf\u03b9\u03c2, E. and Edd. \u03ba\u03b1\u03ba\u03bf\u1fd6\u03c2. In the following sentence, \u03a0\u03c1\u1f78\u03c2 \u03b3\u1f70\u03c1 \u03c4\u1f78\u03bd \u03ba\u03b1\u03c5\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u03b1\u03bc\u03c5\u03b8\u03af\u03b1\u03bd \u1f10\u03c0\u03b9\u03b6\u03b7\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b1 \u03bf\u1f57\u03c4\u03bf\u03c2 \u1f02\u03bd \u1f01\u03c1\u03bc\u03cc\u03c3\u03b5\u03b9\u03b5\u03bd \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2, B. and \u0152c. read \u03ba\u03bb\u03b1\u03c5\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, C. F. D. N. \u03ba\u03bb\u03b1\u03c5\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd, (\u201cto him that shall weep,\u201d) A. \u03ba\u03b1\u03c5\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03bd, Cat. \u03ba\u03b1\u03c5\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd, the true reading. The scribes did not perceive that Chr. is commenting on the word \u1f00\u03bd\u03b1\u03c8\u03cd\u03be\u03b5\u03c9\u03c2, \u201crefrigeration,\u201d as implying a condition of burning: hence the alteration, \u03ba\u03bb\u03b1\u03c5\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, or in the \u201cDoric\u201d form (Aristoph.) \u03ba\u03bb\u03b1\u03c5\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd. E. and Edd. \u0394\u03b9\u1f78 \u03ba\u03b1\u1f76 \u03bf\u1f55\u03c4\u03c9\u03c2 \u03b5\u1f36\u03c0\u03b5\u03bd \u03b5\u1f30\u03b4\u1f7c\u03c2 \u1f45\u03c4\u03b9 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03c0\u03ac\u03c3\u03c7\u03bf\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u03b1\u03bc\u03c5\u03b8. \u03b6\u03b7\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b1 \u03ba. \u03c4. \u03bb. \u201cWherefore also he speaks thus, knowing that it is to the case of one who is suffering,\u201d etc.\u2014In the text here commented upon, \u1f45\u03c0\u03c9\u03c2 \u1f02\u03bd \u1f14\u03bb\u03b8\u03c9\u03c3\u03b9 \u03ba\u03b1\u03b9\u03c1\u03bf\u1f76 \u1f00\u03bd\u03b1\u03c8., E.V. makes \u1f45\u03c0\u03c9\u03c2 \u1f02\u03bd temporal, \u201cWhen the times of refreshing,\u201d etc. But here and elsewhere in the N.T. Matt. vi. 5; Luke ii. 35; Acts xv. 17; Rom. iii. 4; the correct usage is observed, according to which, \u1f45\u03c0\u03c9\u03c2 \u1f02\u03bd is nearly equivalent to \u201cso (shall);\u201d i.e. \u201cthat (\u1f45\u03c0\u03c9\u03c2) they may come, as in the event of your repentance (\u1f02\u03bd) they certainly shall.\u201d And so Chrys. took the passage: \u0395\u1f36\u03c4\u03b1 \u03c4\u1f78 \u03ba\u03ad\u03c1\u03b4\u03bf\u03c2 \u1f10\u03c0\u03ac\u03b3\u03b5\u03b9\u00b7 & 169\u00b7\u039f\u03c0\u03c9\u03c2 \u1f02\u03bd \u03ba. \u03c4. \u03bb. \u201cThen he adds the gain: So shall the times,\u201d etc.\ni:215\n\u03c4\u1f78\u03bd \u03c0\u03c1\u03bf\u03ba\u03b5\u03c7\u03b5\u03b9\u03c1\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd. Other mss. of N.T. read \u03c0\u03c1\u03bf\u03ba\u03b5\u03ba\u03b7\u03c1\u03c5\u03b3\u03bc\u03ad\u03bd\u03bf\u03bd, whence Vulg. E.V. \u201cwhich was before preached.\u201d\ni:216\nE.V. has \u201call,\u201d and so some mss. \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd, and St. Chrys. gives it a little further on.\ni:217\nInstead of this clause, \u201cby the mouth.\u201d etc. the Edd. have from E. \u201cStill by keeping the matter in the shade, drawing them on the more to faith by gentle degrees.\u201d\ni:218\n\u03a4\u03ad\u03c9\u03c2 \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03c5\u03ac\u03b6\u03b5\u03b9 \u1f45\u03c4\u03b9 \u03b1\u1f50\u03c4\u03bf\u1f76 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03bd \u03c4\u1f78 \u03b8\u03b1\u1fe6\u03bc\u03b1. i.e. \u201cby saying, Why marvel ye? he makes this good at the very outset: You see that a miracle has been wrought, and by us (as the instruments), not by some other man (this is the force of the \u03b1\u1f50\u03c4\u03bf\u1f76 here). This he will not allow them to doubt for a moment: he forestalls their judgment on the matter: you see that it is done by us, and you are inclined to think it was by our own power or holiness,\u201d etc. There is no need to insert the negative, \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u03b1\u1f50\u03c4\u03bf\u1f76: Erasm. and Ben. Lat.\ni:219\nPeter sharpens his accusation of them by the following contrasts: (1) This healing at which you wonder is to the glory of Christ, not of us. (2) God has glorified whom you have betrayed and denied. (3) This you did though Pilate himself would have released him. (4) You preferred to kill the holy and just one and let a murderer go free. (5) You sought to put to death the Author of Life. Acts 3.12-15.\u2014G.B.S.\ni:220\nThe meaning of the following passage is plain enough, but the innovator has so altered it as to make it unintelligible. Yet the Edd. adopt his reading (E. D. F.) without notice of the other and genuine reading. \u201cAnd yet if it was \u1f21 \u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 that did all, and that (\u1f45\u03c4\u03b9) it was \u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd that the man believed, why did (Peter) say, not \u0394\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03bf\u03c2, but \u1fbd\u0395\u03bd \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9? Because they did not yet,\u201d etc.\ni:221\nE. has \u1f45\u03c4\u03b9 \u1f51\u03b3\u03b9\u1f74\u03c2 \u1f15\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd after \u03bf\u1f50\u03ba \u1f94\u03b4\u03b5\u03c3\u03b1\u03bd instead of after \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f94\u03b4\u03b5\u03c3\u03b1\u03bd. So Commel. Erasm. Ed. Par. Hence D. F. have it in both places, and so Morel. Ben. All these omit \u1f45\u03c4\u03b9before \u1f10\u03bd \u03c4\u1ff7 \u1f40\u03bd. \u201cAnd yet in His name they knew not that he stands whole: but this they knew, that he was lame, (that he stands whole).\u201d Savile alone has retained the genuine reading.\ni:222\n\u03bf\u1f50\u03b4\u1f72\u03bd \u03c0\u03c1\u03bf\u03b5\u1fd6\u03c0\u03b5\u03bd, A. B. C. N. i.e. foretold nothing concerning them. Edd. \u03bf\u1f50\u03b4\u1f72\u03bd \u03c0\u03b5\u03c1\u1f76 \u1f11\u03b1\u03c5\u03c4\u1ff6\u03bd \u03b5\u1f36\u03c0\u03b5\u03bd, \u201csaid nothing concerning (the hearers) themselves.\u201d\ni:223\nThere is one extenuating circumstance: they did it in ignorance (Cf. Luke 23:34, 1 Cor. 2:8, Acts 13:27). This fact forms the transition-point to the presentation of a different side of the death of Jesus. It was their crime, but it was also God\u2019s plan. They did it from motives of blindness and hate, but God designed it for their salvation. So that Peter, in effect, says: There is hope for you although you have slain the Lord, for his sacrificial death is the ground of salvation. To this view of the death of Christ he now appeals as basis of hope and a motive to repentance (\u03bf\u1f56\u03bd Acts 3.19).\u2014G.B.S.\ni:224\n\u03bc\u03b5\u03b3\u03ac\u03bb\u03b7\u03bd \u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03c3\u03b9 \u03c4\u1f74\u03bd \u03b2\u03bf\u03c5\u03bb\u03ae\u03bd, meaning the determinate counsel of God above spoken of. Above, after \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bb\u03b9\u03bd, some other citation is wanting, in illustration of his remark that the prophecies of the Passion are all accompanied with denunciations of punishment.\ni:225\n\u1f22 \u03b3\u1f70\u03c1 \u03ba\u03b1\u03c4\u1f70 \u1f04\u03b3\u03bd\u03bf\u03b9\u03b1\u03bd, \u1f22 \u03ba\u03b1\u03c4\u1f70 \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03bd. Edd. omit this interlocution, Sav. notes it in the margin. \u201cRepent ye therefore.\u201d Why repent? for either it was through ignorance, or it was predestinated. (Nevertheless, you must repent, to the blotting out of your sins, etc.)\ni:226\n\u03c4\u03bf\u1fe6\u03c4\u03bf \u03bc\u03cc\u03bd\u03bf\u03bd, B. C. N. \u201cthis is all:\u201d i.e. no more than this: he does not impute that one great sin to them, in all its heinousness: he only speaks of their sins in general. A. and the other mss. omit these words.\ni:227\nThe reference is hardly to the resurrection, but to the Parousia. To the hope of this event, always viewed as imminent, all the expressions: \u201ctimes of refreshing,\u201d \u201ctimes of restitution\u201d and \u201cthese days\u201d (Acts 3.19-24) undoubtedly refer. So Olshansen, Meyer, Alford, Hackett, Gloag, Lechler and most recent critics.\u2014G.B.S.\ni:228\nThe modern text; \u201cSaying this, he does not declare, Whence, but only adds,\u201d etc.\u2014\u1fbd\u0391\u03ba\u03bc\u1f74\u03bd \u03b4\u03b5\u03be\u03b1\u03c3\u03b8\u03b1\u03b9. Ben. Utique suscipere. Erasm. adhuc accipere. It means, Is this still to take place, that he should say \u1f43\u03bd \u03b4\u03b5\u1fd6 \u03b4\u03ad\u03be\u03b1\u03c3\u03b8\u03b1\u03b9, as if the event were yet future? And the answer is, \u201cHe speaks in reference to former times, i.e. from that point of view. (So \u0152cumen. in loc. \u03c4\u1f78 \u03b4\u03b5\u1fd6 \u1f00\u03bd\u03c4\u1f76 \u03c4\u03bf\u1fe6 \u1f14\u03b4\u03b5\u03b9.) And then as to the necessity; this \u03b4\u03b5\u1fd6 is not meant in respect of Christ\u2019s Divine Nature (for of that he forbears to speak), but the meaning is, So it is ordered,\u201d etc. The report, however, is very defective, especially in what follows. He is commenting upon the words, \u201cUntil the time of restitution (or making good) of all that God spake,\u201d etc. \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f67\u03bd \u1f10\u03bb\u03ac\u03bb\u03b7\u03c3\u03b5\u03bd \u1f41 \u0398\u03b5\u1f78\u03c2, which expression he compares with what is said of the Prophet like unto Moses, \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f45\u03c3\u03b1 \u1f02\u03bd \u03bb\u03b1\u03bb\u03b7\u03c3\u1fc3. Christ is that Prophet: and what He spake, the Prophets, obscurely indeed, spake before. He adds, that Peter\u2019s mention of the yet future fulfilment of all that the Prophets have spoken is calculated also to alarm the hearers. See the further comment on these verses at the end of the recapitulation.\ni:229\n\u039f\u1f57 \u03bf\u1f50\u03b4\u1f72\u03bd \u03bd\u03b5\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd. Meaning perhaps, that as Christ was from the first designed for the Jews, the Gospel is no novelty, as if nothing had been heard of such a Saviour before. E. D. F. \u1f65\u03c3\u03c4\u03b5 \u03bf\u1f50\u03b4\u1f72\u03bd \u03bd\u03b5\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd, which is placed before the citation \u03c4\u1f78\u03bd \u03c0\u03c1\u03bf\u03ba\u03b5\u03c7.\u2014Below, A. B. C. N. \u1fbd\u0395\u03c0\u03bb\u03ae\u03c1\u03c9\u03c3\u03b5\u03bd \u1f03 \u1f14\u03b4\u03b5\u03b9 \u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd; \u1fbd\u0395\u03c0\u03bb\u03b7\u03c1\u03ce\u03b8\u03b7 \u1f05 \u03b4\u03b5\u1fd6 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u1f10\u03c7\u03c1\u1f74\u03bd \u03bf\u1f50\u03b4\u03ad\u03c0\u03c9, which is manifestly corrupt. We restore it thus: \u1fbd\u0395\u03c0\u03bb\u03ae\u03c1\u03c9\u03c3\u03b5\u03bd;\u1fdd\u0391 \u1f14\u03b4\u03b5\u03b9 \u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd \u1f10\u03c0\u03bb\u03b7\u03c1\u03ce\u03b8\u03b7, \u1f03 \u03b4\u1f72 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u1f10\u03c7\u03c1\u1fc6\u03bd \u03bf\u1f50\u03b4\u03b5\u03c0\u03c9. The modern text: \u1fbd\u0395\u03c0\u03bb\u03ae\u03c1\u03c9\u03c3\u03b5\u03bd \u1f03 \u1f14\u03b4\u03b5\u03b9 \u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd; \u1fbd\u0395\u03c0\u03bb\u03ae\u03c1\u03c9\u03c3\u03b5\u03bd, \u03b5\u1f36\u03c0\u03b5\u03bd, \u03bf\u1f50\u03ba \u1f10\u03c0\u03bb\u03b7\u03c1\u03ce\u03b8\u03b7\u00b7 \u03b4\u03b5\u03b9\u03ba\u03bd\u03c5\u03c2 \u1f45\u03c4\u03b9 \u1f03 \u03bc\u1f72\u03bd \u1f10\u03c7\u03c1\u1fc6\u03bd \u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd, \u1f10\u03c0\u03bb\u03ae\u03c1\u03c9\u03c3\u03b5\u03bd\u00b7 \u1f05 \u03b4\u1f72 (\u03b4\u03ad\u03bf\u03b9 add. F. D.) \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u03bb\u03b5\u03af\u03c0\u03b5\u03c4\u03b1\u03b9 \u1f14\u03c4\u03b9, \u03bf\u1f50\u03b4\u03ad\u03c0\u03c9.\ni:230\nC. N. \u039f\u1f50 \u03b3\u1f70\u03c1 \u03b4\u1f74 \u03ba\u03b1\u03c4\u1f70 \u039c\u03c9\u03c3\u03ad\u03b1 \u1f26\u03bd, \u03b5\u1f30 \u03b3\u1f70\u03c1 \u03c0\u1fb6\u03c2 \u1f41 \u03bc\u1f74 \u1f00\u03ba. \u1f10\u03be\u03bf\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, \u03bc\u03c5\u03c1\u03af\u03b1 \u03b4\u1f72 \u03b5\u1f36\u03c0\u03b5\u03bd \u03c4\u1f70 \u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bd\u03c4\u03b1 \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03ba\u03b1\u03c4\u1f70 \u039c\u03c9\u03c3\u03ad\u03b1. B. omits \u03bf\u1f50 \u03b3\u1f70\u03c1.\u2026\u1f26\u03bd, inadvertently passing from \u1f26\u03bd\u00b7 \u03bf\u1f50 \u03b3\u1f70\u03c1 to the subsequent \u1f26\u03bd\u00b7 \u03b5\u1f30 \u03b3\u03ac\u03c1. A. omits the words \u03bc\u03c5\u03c1\u03af\u03b1.\u2026\u1f45\u03c4\u03b9, which disturb the sense of the passage. In the translation we have rejected the second \u03b3\u03ac\u03c1. For \u03b5\u1f36\u03c0\u03b5\u03bd, Sav. marg. gives \u03b5\u1f34\u03c0\u03bf\u03b9 \u03c4\u03b9\u03c2 \u1f04\u03bd, which we have adopted. The modern text substitutes \u03c4\u1f78, \u03ba\u03b1\u1f76, \u1f14\u03c3\u03c4\u03b1\u03b9 for \u03b5\u1f30 \u03b3\u1f70\u03c1, and inserts \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03b1 after \u03bc\u03c5\u03c1\u03af\u03b1 \u03b4\u03ad.\ni:231\n\u03a4\u03b1\u1fe6\u03c4\u03b1 \u1f45\u03bb\u03b1 \u1f10\u03c0\u03b1\u03b3\u03c9\u03b3\u1f70 is strangely rendered by Ben. h\u00e6c omnia adjecta sunt. But this is the comment, not upon the threatening in Acts 3.23, but upon the matters contained in the following verses, Acts 3.24-26.\ni:232\n\u039c\u1f74 \u03b3\u1f70\u03c1 \u1f61\u03c2 \u1f00\u03c0\u03b5\u03c1\u03c1\u03b9\u03bc\u03bc\u03ad\u03bd\u03bf\u03b9 \u03b4\u03b9\u03b1\u03ba\u03b5\u1fd6\u03c3\u03b8\u03b5, B. N. \u03bf\u1f50\u03ba\u03bf\u1fe6\u03bd \u03bc\u1f74 \u03b3\u1f70\u03c1, A. \u03c0\u03ac\u03bb\u03b9\u03bd \u03bc\u1f74 \u03b3\u1f70\u03c1, C. \u03bc\u1f74 \u03bf\u1f56\u03bd, F. D. \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1, Cat. \u03bf\u1f50\u03ba\u03bf\u1fe6\u03bd \u03bc\u1f74. E. and Edd., which also add at the end of the sentence, \u1f22 \u1f00\u03c0\u03bf\u03b2\u03b5\u03b2\u03bb\u03b7\u03bc\u03ad\u03bd\u03bf\u03b9, where the other mss. have, \u03a0\u03ac\u03bb\u03b9\u03bd \u1f21 \u1f00\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2, as comment on \u1f00\u03bd\u03b1\u03c3\u03c4\u03ae\u03c3\u03b1\u03c2.\ni:233\n\u03a4\u1f78 \u03b4\u1f72, \u1ffe\u03a9\u03c2 \u1f10\u03bc\u1f72 \u03bf\u1f50\u03b4\u03b1\u03bc\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03bd \u1f02\u03bd \u1f14\u03c7\u03bf\u03b9. He had before said, that in the very description of \u201cthe Prophet like unto Moses,\u201d it is shown that He is more than like Moses: for instance, \u201cEvery soul which will not hear,\u201d etc. would not apply to Moses. Having finished the description, he now adds, You see that the \u1f61\u03c2 \u1f10\u03bc\u1f72 nowhere holds as the whole account of the matter: to be raised up (from the dead) and sent to bless, and this by turning every one from his iniquities, is not to be simply such as Moses. The modern text adds, \u201cUnless it be taken in regard of the manner of legislation:\u201d i.e. Christ is like unto Moses considered as Deliverer and Lawgiver, not in any other respect.\ni:234\nE. and Edd. \u201cthat they shall hear all things which Christ shall say: and this not in a general way, but with a fearful menace.\u201d It is a powerful connection, for it shows that for this reason also they ought to obey Him. What means it, \u201cChildren of the Prophets,\u201d etc.\ni:235\n\u03bb\u03ad\u03b3\u03c9 \u03b4\u1f74 \u03c4\u1f78 \u03bc\u1f74 \u1f40\u03c1\u03b3\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9, as the explanation of \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf. The other text confuses the meaning by substituting \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u1f74 \u1f40\u03c1\u03b3. \u201cNot to swear, and not to be angry, is a great help to this.\u201d Which increases the \u201cintricacy\u201d of which Ben. complains in the following passage, where oaths are first said to be the wings of wrath, and then are compared to the wind filling the sails. Here instead of, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03b3\u1f70\u03c1 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u1f40\u03c1\u03b3\u1fc6\u03c2 \u1f41 \u1f45\u03c1\u03ba\u03bf\u03c2, \u03c6\u03b7\u03c3\u1f76\u03bd, \u1f10\u03c3\u03c4\u03af, (cited as an apothegm), the modern text gives, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03b3\u1f70\u03c1 \u03c0\u03bd. \u1f21 \u1f40\u03c1\u03b3\u1f74 \u03ba\u03b1\u1f76 \u1f41 \u1f45\u03c1\u03ba\u03bf\u03c2 \u1f10\u03c3\u03c4\u03b9. \u201cFor wrath and swearing is as a wind.\u201d The imagery is incongruous: oaths, the wings of wrath: oaths the wind, and wrath (apparently) the sails: but the alterations do not mend the sense.\ni:236\n\u03ba\u1f02\u03bd \u03b3\u1f70\u03c1 \u03bc\u1f74 \u1f10\u03c0\u03b9\u03bf\u03c1\u03ba\u1fc6\u03c4\u03b5, \u1f40\u03bc\u03bd\u03cd\u03bd\u03c4\u03b5\u03c2 \u1f45\u03bb\u03c9\u03c2 \u03bf\u1f50\u03ba \u1f34\u03c3\u03c4\u03b5. The modern text, \u03ba\u03b1\u1f76 \u03bf\u1f54\u03c4\u03b5 \u1f10\u03c0\u03b9\u03bf\u03c1\u03ba\u03ae\u03c3\u03b5\u03c4\u03b5, \u03bf\u1f54\u03c4\u03b5 \u1f40\u03bc\u03cc\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f45\u03bb\u03c9\u03c2. \u039f\u1f50\u03ba \u1f34\u03c3\u03c4\u03b5. Which does not suit the context. \u201cMake it a law with the passionate man, never to swear.\u2026The whole affair is finished, and you will neither perjure yourselves, nor swear at all.\u201d He seems to be speaking of oaths and imprecations, by which a man in the heat of passion binds himself to do or suffer some dreadful thing. \u201cSuppose you do not perjure yourself, yet think of the misery you entail upon yourself: you must either study all sorts of expedients to deliver your soul, or, since that cannot be without perjury, you must spend your life in misery, etc. and curse your wrath.\u201d\u2014\u1fbd\u0391\u03bd\u03ac\u03b3\u03ba\u1fc3 \u03c4\u03b9\u03bd\u1f76 \u03ba\u03b1\u1f76 \u03b4\u03b5\u03c3\u03bc\u1ff7, with comma preceding: so Sav. but A. B. C. \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 nom. preceded by a full stop: \u201cFor needs must you, binding yourselves as with a cord,\u201d etc: and so the modern text, with other alterations (adopted by Sav.) which are meant to simplify the construction, but do not affect the sense. Below, \u1fbd\u0395\u03c0\u03b5\u03b9\u03b4\u1f74 \u03b3\u1f70\u03c1 \u1f20\u03ba\u03cc\u03c5\u03c3\u03b1\u03c4\u03b5, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c0\u03bb\u03ad\u03bf\u03bd \u1f51\u03bc\u1fd6\u03bd \u03ba\u03b1\u03c4\u03ce\u03c1\u03b8\u03c9\u03c4\u03b1\u03b9. Ben makes this a sentence by itself, Quia enim audistis, magna pars res a vobis perfecta est. Savile connects it with the following, \u03c6\u03ad\u03c1\u03b5 \u03b4\u1f74 \u03ba. \u03c4. \u03bb. See p. 53, where he alludes to some who laughed at him, perhaps even on the spot.\ni:237\n\u03a4\u03bf\u1fe6\u03c4\u03bf \u03b3\u1f70\u03c1 \u1f45\u03c1\u03ba\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76, \u03c4\u03c1\u03cc\u03c0\u03c9\u03bd \u1f00\u03c0\u03b9\u03c3\u03c4\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd \u1f10\u03b3\u03b3\u03cd\u03b7.\ni:238\n\u03c0\u03b9\u03c3\u03c4\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2, A. B. C. N. as in the phrase \u03c0\u03b9\u03c3\u03c4\u03bf\u1fe6\u03c3\u03b8\u03b1\u03af \u03c4\u03b9\u03bd\u03b1 (\u1f45\u03c1\u03ba\u1ff3), \u201cto secure a person\u2019s good faith by oath.\u201d Edd. \u1f00\u03c0\u03b9\u03c3\u03c4\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2, \u201cbeing objects of distrust to each other.\u201d\ni:239\n\u1f41\u03bc\u03cc\u03b4\u03bf\u03c5\u03bb\u03bf\u03bd. So the mss. but we should have expected \u03b4\u03b5\u03c3\u03c0\u03cc\u03c4\u03b7\u03bd, \u201cthe master.\u201d\ni:240\n\u1fbd\u0391\u03bb\u03bb\u1fbd \u1f10\u03b3\u1f7c \u03bf\u1f50 \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9, \u03c6\u03b7\u03c3\u03af. \u201cI do not wish [so to insult God].\u2014Then do not oblige the other to do so: [nay, do not suffer him:] just as, should he pretend to name as his surety some person with whom he has no right to take such a liberty, \u03c3\u1f7a \u03bf\u1f50\u03ba \u1f00\u03bd\u03ad\u03c7\u1fc3 you would not allow him.\u201d That this is the meaning, is shown by what follows: \u1f45\u03c4\u03b9 \u03c4\u1f78\u03bd \u0398\u03b5\u1f78\u03bd \u1f51\u03b2\u03c1\u03af\u03c3\u03b1\u03b9 \u1f00\u03bd\u03ad\u03c7\u1fc3: \u201che insults God, and you suffer him to do it.\u201d\ni:241\n\u03a4\u03bf\u1f7a\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c4\u03c4\u03bf\u1f7a\u03c2, \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u1f10\u03bc\u03bf\u1f76 \u1f00\u03b3\u03ac\u03b3\u03b5\u03c4\u03b5. E. and Edd. for \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c4\u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u1f76 have \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u03bc\u1f74 \u03c0\u03b5\u03b9\u03b8\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2. The following passage relates to a practice of swearing by touching, the Sacred Volume on the Holy Table. Against this custom he inveighs in one of his Sermons ad Pop. Antioch. xv. \u00a7. 5. (t. ii. 158. E.) \u201cWhat art thou doing, O man? On the Holy Table, and where Christ lies sacrificed, there sacrificest thou thy brother?\u2026. sacrificest him in the midst of the Church, and that, with the death to come, the death which dieth not? Was the Church made for this, that we should come there to take oaths? No, but that we should pray there. Does the Table stand there, that we should make men swear thereby? No, it stands there that we may lose sins, not that we may bind them. But do thou, if nothing else, at least reverence the very Volume which thou holdest forth to the other to swear by: the very Gospel which thou, taking in thine hands, biddest the other make oath thereby,\u2014open it, read what Christ there saith concerning oaths, and shudder, and desist.\u201d\u2014Here, he forbids the sacristans to admit persons for any such purpose. \u201cLet such be brought to me, since I must needs be the person to be troubled with these things, as if you were little children, needing to be taught such a simple matter as this.\u201d\ni:242\ni.e. to take an oath by the head of your child. So in the Tract. de Virgin. t. i. 309 D. it is remarked, that \u201cmen of rude and dull minds, who do not scruple to swear by God in great matters and small, and break their oath without remorse, would not for a moment think of swearing by the head of their children: although the perjury is more heinous, and the penalty more dreadful, in the former than in the latter case, yet they feel this oath more binding than that.\u201d\ni:243\n\u03ba\u03b1\u1f76 \u03c7\u03b1\u03af\u03c1\u03bf\u03bd\u03c4\u03b1\u03c2 \u1f11\u03ba\u03b1\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2 \u1f00\u03c0\u03bf\u03c0\u03ad\u03bc\u03c8\u03c9. i. e. \u201cboth of them glad (to be rid of the quarrel):\u201d unless it is a threat, in the form of an ironical antiphrasis. In a law-suit one party comes off rejoicing (\u03c7\u03b1\u03af\u03c1\u03c9\u03bd): here let both exult\u2014if they can.\ni:244\nMatt. v. 34. \u201cSwear not at all:\u201d which St. Chrysostom (as the surest remedy) would enforce literally, and without any exception.\ni:245\nA. B. C. N. Sav. Ben. \u1ffe\u039f\u03b4\u1f78\u03c2 \u1f10\u03c0\u1f76 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03bd \u03b5\u1f50\u03bb\u03b1\u03b2\u03b5\u03af\u03b1\u03c2 \u03b5\u1f30\u03c3\u03ac\u03b3\u03bf\u03c5\u03c3\u03b1\u00b7 (\u039d. \u1f04\u03b3\u03bf\u03c5\u03c3\u03b1\u00b7) \u03c0\u03b1\u03bb\u03b1\u03af\u03c3\u03c4\u03c1\u03b1 \u03c4\u03af\u03c2 \u1f10\u03c3\u03c4\u03b9. E. F. D. omit \u03b5\u1f50\u03bb\u03b1\u03b2\u03b5\u03af\u03b1\u03c2, and so Commel. Morel. It would be better transferred (as remarked by Ed. Par.) to the next clause: \u201ca training-school for piety.\u201d","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily IX on Acts iii. 12.","type":"page"}