{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110015.htm","path":"chr/ecf/111/1110015.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110015.htm","text":"\u201cAnd as they spake unto the people, there came unto them the priests, and the captain of the temple.\u201d\nEre yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God\u2019s disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. \u201cAnd the captain of the temple,\u201d it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding.\n\u201cBeing grieved that they taught the people.\u201d (Acts 4.2.) Not merely because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. \u201cBecause they taught the people, and preached through Jesus the resurrection of the dead.\u201d So mighty was His Resurrection, that to others also He is the cause of a resurrection. 246 \u201cAnd they laid hands on them, and put them in hold unto the next day; for it was now eventide. (Acts 4.3.) What impudence! They 247 feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. \u201cFor it was now eventide,\u201d it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid. And consider who these are who are arrested. They are the chiefs of the Apostles, who are now become a pattern to the rest, that they should no longer crave each other\u2019s support, nor want to be together. \u201cHowbeit, many having heard the word, believed; and the number of the men was about five thousand.\u201d (Acts 4.4.) How was this? Did they see them in honor? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter\u2019s sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were [their enemies] incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. 248 This again is of God\u2019s ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness.\n\u201cAnd it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem.\u201d (Acts 4:5, 6.) For now along with the other evils (of the times 249 ), the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. \u201cAnd when they had set them in the midst, they asked, By what power, or by what name, have ye done this?\u201d (Acts 4.7.) And yet they knew it well; for it was because they were \u201cgrieved that they preached through Jesus the resurrection\u201d that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. Observe then what they say: \u201cAnd by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them.\u201d (Acts 4.8.) And now, I pray you, call to mind Christ\u2019s saying; \u201cWhen they deliver you up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you. (Luke 12:11, 14.) So that it was a mighty Power they enjoyed. What then says Peter? \u201cYe rulers of the people, and elders of Israel.\u201d Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, \u201cYe rulers of the people, and elders of Israel, if we be this day called to account of the good deed done to the impotent man.\u201d He takes them in hand right valiantly; by the opening of his speech he exposes 250 them, and reminds them of the former things: that it is for a work of beneficence they are calling them to account. As if he had said, \u201cIn all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since \u201cwe are even put upon our trial for a good deed done to an impotent man,\u201d not a rich man, not powerful, not noble\u2014and yet who would feel envy in a case like this?\u201d It is a most forcible (\u1f00\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b1, al. \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1) way of putting the case; and he shows that they are piercing their own selves:\u2014\u201cBy what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth:\u201d\u2014this is what would vex them most. For this was that which Christ had told the disciples, \u201cWhat ye hear in the ear that preach ye upon the housetops.\u2014That in the name of Jesus Christ,\u201d he says, \u201cof Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole.\u201d (Acts 4.10). (Matt. x. 27.) Think not, he says that we conceal the country, or the nature of the death. \u201cWhom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole.\u201d Again the death, again the resurrection. \u201cThis is the stone,\u201d he says, \u201cwhich was set at nought of you builders, which is become the head of the corner.\u201d (Acts 4.11.) He reminds them also of a saying which was enough to frighten them. For it had been said, \u201cWhosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. (Matt. xxi. 44.)\u2014Neither is there salvation in any other, (Acts 4.12.) Peter says. What wounds, think you, must these words inflict on them! \u201cFor there is none other name,\u201d he continues, \u201cunder heaven given among men, whereby we must be saved.\u201d Here he utters also lofty words. For when 251 the object is, not to carry some point successfully, but only to show boldness he does not spare; for he was not afraid of striking too deep. Nor does he say simply, \u201cBy another;\u201d but, \u201cNeither is there salvation in any other:\u201d that is, He is able to save us. In this way he subdued their threatening.\n\u201cNow when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus.\u201d (Acts 4.13.) The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. \u201cAnd beholding the man which was healed standing with them, they could say nothing against it.\u201d (Acts 4.14.) Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. \u201cBut when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?\u201d (Acts 4.15.) See the difficulty they are in, and how the fear of men again does everything. As in the case of Christ, they were not able (as the saying is) to undo what is done, 252 nor to cast it into the shade, but for all their hindering, the Faith did but gain ground the more; so was it now. \u201cWhat shall we do?\u201d O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? \u201cFor that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus.\u201d (Acts 4.16-18.) See what effrontery is shown by these, and what greatness of mind by the Apostles. \u201cBut Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people.\u201d (Acts 4.19-21.) The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. \u201cFor all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was showed.\u201d (Acts 4.22.) But let us look over what has been said from the beginning.\n\u201cAnd as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead.\u201d (Recapitulation, Acts 4:1, 2.) So 253 then at first they did all for the sake of man\u2019s opinion (or glory): but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, \u201cDo ye wish to bring this man\u2019s blood on us?\u201d (Acts 5.28.) O the folly! Persuaded that He was risen, and having received this proof of it, 254 they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! 255 Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. Finding themselves overborne, they felt like persons who have been outwitted: as is the case with people who have been forestalled and made a sport of in some matter. And yet 256 they everywhere affirmed that it was God that raised Him: but 257 it was \u201cin the Name of Jesus\u201d that they spake; showing that Jesus was risen. \u201cThrough Jesus, the resurrection of the dead\u201d: for they themselves also held a resurrection: a cold and puerile doctrine, indeed, but still they held it. Why this alone, was it not sufficient to induce them to do nothing to them\u2014I mean, that the disciples with such boldness bore themselves in the way they did? Say, wherefore, O Jew, dost thou disbelieve? Thou oughtest to have attended to the sign done, and to the words, not to the evil disposition of the many. \u201cBy their teaching the people.\u201d 258 For already they were in ill repute with them by reason of what they had done to Christ; so that they were rather increasing their own obloquy. \u201cAnd they laid hands on them, and put them in hold until the morrow; for it was now eventide.\u201d (Acts 4.3.) In the case of Christ, however, they did not so; but having taken Him at midnight, they immediately led him away, and made no delay, being exceedingly in fear of the multitude: whereas in the case of the Apostles here, they were bold. And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that.\n\u201cAnd it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.\u201d (Acts 4.5.) Again in Jerusalem: and there it is that men\u2019s blood is poured out; no reverence for their city either; \u201cAnd Annas, and Caiaphas,\u201d etc. (Acts 4.6.) \u201cAnd Annas,\u201d it says, \u201cand Caiaphas.\u201d His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! \u201cBy what name have ye done this?\u201d Why dost thou not speak it, what it is, but keepest that out of sight? \u201cBy what name have ye done this?\u201d (Acts 4.7.) And yet he affirmed, It was not we that did it. \u201cYe rulers of the people,\u201d etc. (Acts 4.8.) Observe his wisdom: he does not say outright, \u201cIn the Name of Jesus we did it,\u201d but how? \u201cIn His Name this man\u201d\u2014He does not say, \u201cwas made whole by us;\u201d but\u2014\u201cdoth stand here before you whole.\u201d And again, \u201cIf we be examined concerning the good deed done to the impotent man.\u201d (Acts 4.9.) He hits them hard, that they are always making a crime of such acts, finding fault with works of beneficence done to men: and he reminds them of their former doings, that they run to do murder, and not only so, but make a crime of doing good deeds. Do you observe too (in point of rhetoric) with what dignity they express themselves? 259 Even in the use of words they were becoming expert by practice, and henceforth they were not to be beaten down. 260 \u201cBe it known unto you all,\u201d etc. (Acts 4.10.) Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness\u2014\u201cWhom ye crucified! Whom God raised up\u201d\u2014this is bolder still! Think not that we hide what there is to be ashamed of. He says this all but tauntingly: and not merely says it, but dwells upon the matter. \u201cThis,\u201d says he, \u201cis the Stone which was set at naught by you builders;\u201d and then he goes on to teach them, saying in addition, \u201cWhich is made the head of the corner\u201d (Acts 4.11.); that is to say, that the Stone is indeed approved! Great was the boldness they now had, in consequence of the miracle. And when there was need to teach, observe how they speak and allege many prophecies; but when the point was to use boldness of speech, then they only speak peremptorily. Thus \u201cNeither,\u201d says he, \u201cis there any other name under heaven given among men whereby we must be saved.\u201d (Acts 4.12.) It is manifest to all, he says, because not to us alone was that Name given; he cites even themselves as witnesses. For, since they asked, \u201cIn what name did ye it?\u201d \u201cIn Christ\u2019s,\u201d says he: \u201cthere is none other name. How is it that ye ask? On all hands this is palpable. \u201cFor there exists not another name under heaven, whereby we must be saved.\u201d This is the language of a soul which has renounced (\u03ba\u03b1\u03c4\u03b5\u03b3\u03bd\u03c9\u03ba\u03c5\u03af\u03b1\u03c2) this present life. His exceeding out-spokenness proves here, that when he speaks in lowly terms of Christ, he does it not of fear, but of wise forbearance (\u03c3\u03c5\u03b3\u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03af\u03bd\u03c9\u03bd): but now that it was the fitting time, he speaks not in lowly terms: by this very thing intending to strike dismay into them. Behold another miracle not less than the former. \u201cAnd beholding the boldness of Peter and John,\u201d etc. \u201cAnd they took knowledge of them that they had been with Jesus.\u201d (Acts 4.13.) Not without a meaning has the Evangelist set down this passage; but in saying, \u201cthey recognized them that they had been with Jesus,\u201d he means, in His Passion: for only these were [with Him] at that time, and then indeed they had seen them humble, dejected: and this it was that most surprised them: the greatness of the change. For in fact Annas and Caiaphas with their company were there, and these then also had stood by Him, and their boldness now amazed them. \u201cAnd beholding the boldness.\u201d For 261 not only their words; their very bearing showed it; that they should stand there so intrepidly to be tried in a cause like this, and with uttermost peril impending over them! Not only by their words, but by their gesture also, and their look and voice, and, in short, by everything about them, they manifested the boldness with which they confronted the people. From the things they uttered, they marvelled, perhaps: \u201cthat they were unlearned and common men:\u201d for one may be unlearned, yet not a common or private man, and a common man, yet not unlearned. \u201cHaving perceived,\u201d it says. Whence? From 262 what they said? Peter does not draw out long speeches, but then by his very manner and method (\u03c4\u1f25\u03c2 \u1f00\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f25\u03c2 \u03c3\u03c5\u03bd\u03b8\u03ae\u03ba\u03b7\u03c2) he declares his confidence. \u201cAnd they recognized them that they had been with Jesus.\u201d Which circumstance made them believe that it was from Him they had learned these things, and that they did all in the character of His disciples. 263 But not less than the voice of these, the miracle uttered a voice of its own: and that sign itself stopped their mouths. [\u201cAnd beholding the man,\u201d etc.] So that they would have been peremptory (\u1f10\u03c0\u03ad\u03c3\u03ba\u03b7\u03c8\u03b1\u03bd) with them, if the man had not been with them. \u201cWe cannot deny it.\u201d So that they would have denied it, if the thing had not been so: if the testimony had not been that of the people in general. \u201cBut that it spread no further among the people.\u201d (Acts 4.17.) And yet it was palpable to all men! But such is the nature of wickedness: everywhere it is shamed. \u201cLet us straitly threaten them.\u201d What sayest thou? Threaten? And expect ye to stop the preaching? And 264 yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail? \u201cAnd they called them, and commanded them,\u201d etc. (Acts 4:18, 19.) It 265 had been much better for them to let them go. \u201cAnd Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.\u201d When the terror was abated (for that command was tantamount to their being dismissed), then also the Apostles speak more mildly: so far were they from mere bravery: \u201cWhether 266 it be right,\u201d says he: and \u201cWe cannot [but speak]. Whether it be right in the sight of God to obey you rather than God.\u201d (Acts 4.20.) Here [by \u201cGod\u201d] they mean Christ, for he it was that commanded them. And once more they confirm the fact of His Resurrection. \u201cFor we cannot but speak the things we have seen and heard:\u201d so that we are witnesses who have a right to be believed. \u201cSo when they had further threatened them.\u201d (Acts 4.21.) Again they threatened in vain. \u201cThey let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.\u201d So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. \u201cFor My strength,\u201d it is said, \u201cis made perfect in weakness.\u201d (2 Cor. xii. 9.)\nAlready these as martyrs have borne testimony: set in the battle against all, they said, \u201cWe cannot but speak the things we have seen and heard.\u201d If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. For who, I would ask, were the frightened? those who said, \u201cThat it spread no further among people,\u201d or these who said, \u201cwe cannot but speak the things we have seen and heard?\u201d And these had a delight, a freedom of speech, a joy surpassing all; those a despondency, a shame, a fear; for they feared the people. But these were not afraid of those; on the contrary, while these spake what they would, those did not what they would. Which were in chains and dangers? was it not these last?\nLet us then hold fast to virtue; let not these words end only in delight, and in a certain elevation of the spirits. This is not the theatre, for singers (\u03ba\u03b9\u03b8\u03b1\u03c1\u03ce\u03b4\u03c9\u03bd), and tragedians, and musicians (\u03ba\u03b9\u03b8\u03b1\u03c1\u03b9\u03c3\u03c4\u1f65\u03bd), where the fruit consists only in the enjoyment and where the enjoyment itself passes with the passing day. Nay, would that it were enjoyment alone, and not mischief also with the enjoyment! But so it is: each man carries home with him much of what he has witnessed there, sticking to him like the infection of a plague: and one indeed, of the younger sort, having culled such snatches of song here and there of those satanic plays, 267 as he could fix in his memory, goes singing them about the house: while another, a senior, and forsooth too staid for such levity, does not this indeed, but what is there spoken, both the preachments and the very words, he remembers it all; and another again, some filthy and absurd ditty. From this place you depart, taking nothing with you.\u2014We have laid down a law\u2014nay, not we: God forbid! for it is said, \u201cCall no man your master upon the earth\u201d (Matt. xxiii. 8); Christ has laid down a law that none should swear. Now, say, what has been done with regard to this law? For I will not cease speaking of it; \u201clest,\u201d as the Apostle saith, \u201cif I come again, I must not spare.\u201d (2 Cor. xiii. 2.) I ask then, have you laid the matter to heart? have you thought of it seriously? have you been in earnest about it, or must we again take up the same subject? Nay, rather, whether you have or not, we will resume it, that you may think seriously about it, or, if you have laid it to heart, may again do this the more surely, and exhort others also. With what then, I pray you, with what shall we begin? Shall it be with the Old Testament? For indeed this also is to our shame, that the precepts of the Law, which we ought to surpass, we do not even thus observe! For we ought not to be hearing such matters as these: these are precepts adapted to the poor Jewish level (\u03c4\u1f25\u03c2 \u1fbd\u0399\u03bf\u03c5\u03b4\u03b1\u1f33\u03ba\u1f25\u03c2 \u03b5\u1f50\u03c4\u03b5\u03bb\u03b5\u03af\u03b1\u03c2): we ought to be hearing those counsels of perfection; \u201cCast away thy property, stand courageously, and give up thy life in behalf of the Gospel, scorn all the goods of earth, have nothing in common with this present life; if any wrong thee, do him good; if any defraud thee, bless him; if any revile thee, show him honor; be above everything.\u201d (S. Ambros. de Off. i. 2.) These and such as these are what we ought to be hearing. But here are we discoursing about swearing; and our case is just the same as if, when a person ought to be a philosopher, one should take him away from the great masters, and set him to spell syllables letter by letter! Just think now what a disgrace it would be for a man having a flowing beard, and with staff in hand, and cope on shoulders, 268 to go to school with children, and be set the same tasks with them: would it not be above measure ridiculous? And yet the ridicule which belongs to us is even greater. For not as the difference between philosophy and the spelling-lesson, so is that between the Jewish polity and ours: no indeed, but as the difference between angels and men. Say now, if one could fetch down an angel from heaven, and should bid him stand here and listen to our preaching, as one whose duty it is to conform himself thereto, would it not be shameful and preposterous? But if to be yet, like children, under teaching about these things be ridiculous; what must it be, not even to attend to these things: how great the condemnation, how great the shame! To be Christians still, and to have to learn that it is not right to swear! However, let us put up with that, lest we incur even worse ridicule.\nWell, then, let us speak to you to-day from the Old Testament. What does it tell us? \u201cAccustom not thy mouth to swearing; neither use thyself to the naming of the Holy One.\u201d And why? \u201cFor as a servant that is continually beaten shall not be without a blue mark, so he that sweareth.\u201d (Ecclesiasticus 23.10.) See the discernment of this wise man. He did not say, \u201cAccustom not to swearing\u201d thy mind, but \u201cthy mouth\u201d; because being altogether an affair of the mouth, thus it is easily remedied. For at last it becomes a habit without intention; as for instance, there are many who entering the public baths, as soon as they have passed the threshold, cross (Hom. in 1 Cor. xi. 7) themselves (\u03c3\u03c6\u03c1\u03b1\u03b3\u03af\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9). 269 This the hand has got to do, without any one\u2019s bidding, by force of habit. Again, at the lighting of a candle, often when the mind is intent on something else, the hand makes the sign. In the same way also the mouth, without concurrence of the mind, articulates the word, from mere habit, and the whole affair is in the tongue. \u201cNeither use thyself,\u201d he says, \u201cto the naming of the Holy One. For as a servant that is continually beaten shall not be without a blue mark, so he that sweareth.\u201d He speaks not here of false oaths, but he cuts down all oaths, and to them also assigns their punishment. Why then, swearing is a sin. For such in truth is the soul; full of all these ulcers, all these scars. But you do not see them? Yes, this is the mischief of it; and yet you might see if you wished; for God has given you eyes. With eyes of this kind did the Prophet see, when he said, \u201cMy wounds stink, and are corrupt, because of my foolishness.\u201d (Ps. xxxviii. 5.) We have despised God, we have hated that good Name, we have trodden Christ under foot, we have lost all reverence, none names the Name of God with honor. Yet if you love any one, even at his name you start to your feet; but God you thus continually invoke, and make nothing of it. Call upon Him for the benefit of your enemy; call upon Him for the salvation of your own soul; then he will be present, then you will delight Him; whereas now you provoke Him to anger. Call upon Him as Stephen did; \u201cLord,\u201d he said, \u201clay not this sin to their charge.\u201d (Acts 7.59.) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. (1 Sam. i. 10.) I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those 270 who had driven him into banishment. For you to make mention at random of any person of consideration, is taken as an insult: and do you bandy God about in your talk, in season, out of season? I do not want to hinder you from keeping God always in your mind: nay, this I even desire and pray for, only that you should do this, so as to honor Him. Great good would this have done us, if we had called upon God only when we ought, and for what we ought. And why, I would ask, were such miracles wrought in the Apostles\u2019 times, and not in ours? And yet it is the same God, the same Name. But no, the case is not the same. For then they called upon Him only for those objects which I have mentioned; whereas we call upon Him not for these, but quite other purposes.\u2014If a man refuse to believe you, and that is why you swear, say to him, \u201cBelieve me:\u201d however, if you will needs make oath, swear by yourself. I say this, not to set up a law against Christ\u2019s law; God forbid; for it is said. \u201cLet your yea be yea, and your nay, nay (Matt. v. 37): but by way of coming down to your present level, that I may more easily lead you to the practice of this commandment, and divert you from this tyrannical habit. How many who have done well in other respects, have been undone by these practices! Shall I tell you why it was permitted the ancients to take oaths? (for to take false oaths, was not permitted to them either.) Because they swore by idols. But are you not ashamed to rest in laws, by which they in their infirmity were led on to something better? It is true, when I take a Gentile in hand, I do not immediately lay this injunction upon him, but in the first place I exhort him to know Christ; but if the believer, who has both learnt Him and heard Him, must needs crave the same forbearance with the Gentile, what is the use, what the gain (of his Christianity?)\u2014But the habit is strong, and you cannot detach yourself from it? Well then, since the tyranny of habit is so great, transfer it into another channel. And how is this to be done? you will ask. What I have said often, I say also now; let there be many monitors (\u03bb\u03bf\u03b3\u03b9\u03c3\u03c4\u03b1\u1f76), let there be many examiners and censors (\u1f10\u03be\u03b5\u03c4\u03b1\u03c3\u03c4\u03b1\u1f76, \u03b4\u03bf\u03ba\u03b9\u03bc\u03b1\u03c3\u03c4\u03b1\u03af). Say, if you chance to put on your 271 mantle inside out, you allow your servant to correct your mistake, and are ashamed to learn of him, although there is much to be ashamed of in this; and here when you are getting hurt to your soul, are you ashamed to be taught better by another? You suffer your menial to put your dress in order, and to fasten your shoes, and will you not endure him that would put your soul in order? Let even your menial, your child, your wife, your friend, your kinsman, your neighbor, be your teachers on this point. For as when a wild beast is hunted down from all sides, it is impossible for it to escape; so he that has so many to watch him, so many to reprove him, who is liable to be struck at from all sides, cannot help being on his guard. The first day he will find it hard to put up with, and the second, and the third; but after that it will come easier, and, the fourth passed, there will not even be anything to do. Make the experiment, if you doubt me; take it into consideration, I beseech you. It is not a trifling matter to be wrong in, nor yet to come right in; on both sides it is great for evil and for good. May the good be effected, through the grace and loving-mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost be glory, power, and honor, now and ever, world without end. Amen.\nIt is more likely that \u03ba\u03b1\u03c4\u03b1\u03b3\u03b3\u03ad\u03bb\u03b5\u03b9\u03bd \u1f10\u03bd \u03c4\u1ff6 \u1fbd\u0399\u03b7\u03c3\u03bf\u1fe6 \u03c4\u1f74\u03bd \u1f00\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd \u03ba. \u03c4. \u03bb. means \u201cto declare in (the case of) Jesus the resurrection,\u201d i.e. that the reference is specifically to the resurrection of Jesus instead of (as Chrys.) to the resurrection generally.\u2014G.B.S.\ni:247\nSo A. C. N. Cat. but B. omits \u03bf\u1f50\u03ba. Edd. \u201cThey had their hands still reeking with the blood of their former victim and they were not chilled (\u1f10\u03bd\u03ac\u03c1\u03ba\u03c9\u03bd), but again laid them upon others, to fill them with fresh blood. Or perhaps also they feared them as having now become a multitude, and for this reason the captain,\u201d etc. But the statement, \u03bf\u1f50\u03ba \u1f14\u03b4\u03b5\u03b9\u03c3\u03b1\u03bd \u03c4\u1f78 \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 is explained in the Recapitulation: they led Christ to trial immediately, for fear of the multitude; but not so here.\ni:248\nC. D. E. F. \u1fce\u0395\u1f30 \u03b3\u1f70\u03c1 \u1f41 \u03c3\u03c4\u03b1\u03c5\u03c1\u03c9\u03b8\u03b5\u1f76\u03c2, \u03c6\u03b7\u03c3\u1f76 \u03c4\u03bf\u03b9\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03c1\u03b3\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9, \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03c7\u03c9\u03bb\u1f78\u03bd \u1f00\u03bd\u03ad\u03c3\u03c4\u03b7\u03c3\u03b5\u03bd, \u03bf\u1f50 \u03c6\u03bf\u03b2\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1 \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2. A. B. N. \u1f10\u03c1\u03b3\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9, \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2 \u03c6\u03bf\u03b2\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1\u00b7 \u03c4\u1f78\u03bd \u03c7\u03c9\u03bb\u1f78\u03bd \u1f00\u03bd\u03ad\u03c3\u03c4\u03b7\u03c3\u03b5, and so Cat. which however has \u1f14\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd. The meaning is obscure, especially the emphatic \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2: but perhaps it may be explained: \u201cHe was crucified; they did their worst to Him, to how little purpose! therefore neither need we fear these men, what they can do to us.\u201d But the report is otherwise so defective and confused, that perhaps what Chrys. actually said here was meant of the priests: \u201cWe were able to crucify the Master, therefore we do not fear these common men, His followers, though, as they say, it is He that does these works, that made the lame man walk.\u201d\ni:249\nSomething is wanting here: perhaps a remark on the mention of Annas as the high-priest, whereas elsewhere Caiaphas appears to have been high-priest shortly before.\ni:250\n\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03c1\u03bf\u03bf\u03b9\u03bc\u03af\u03bf\u03c5 \u03b4\u03b9\u03b5\u03ba\u03c9\u03bc\u1ff4\u03b4\u03b7\u03c3\u03b5\u03bd, i.e. \u201cYou, the rulers of the people, and elders of Israel,\u2014to make it a crime,\u201d etc. For this, which is the reading of the other mss. and the Catena, E. alone has \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b5\u03ba\u03c9\u03b4\u03ce\u03bd\u03b9\u03c3\u03b5, \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b4\u1f72 \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ad\u03bc\u03bd\u03b7\u03c3\u03b5\u03bd \u03ba. \u03c4. \u03bb. \u201cAnd he rung them, nay, rather also reminded them,\u201d etc. \u0394\u03b9\u03b1\u03ba\u03c9\u03b4\u03c9\u03bd\u03af\u03b6\u03b5\u03b9\u03bd is a word elsewhere used by St. Chrys., and would suit the passage very well, either as \u201che put their unsoundness to the proof (like false metal, or cracked earthenware),\u201d or \u201che sounded an alarm in their ears:\u201d but the other is equally suitable, and better accredited here. Below, \u1fbd\u0395\u03c0\u03b5\u03b9\u03b4\u1f74 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03ba\u03c1\u03b9\u03bd\u03cc\u03bc\u03b5\u03b8\u03b1 \u03ba. \u03c4. \u03bb.\u2014Cat. \u1f10\u03c0\u03b5\u1f76 \u03b4\u03ad. Edd. \u03bd\u1fe6\u03bd \u03b4\u03ad.\ni:251\n\u1fde\u039f\u03c4\u03b1\u03bd \u03b3\u1f70\u03c1 \u03bc\u1f74 \u1f96 \u03c4\u03b9 \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u1ff6\u03c3\u03b1\u03b9. Quando enim non est aliquid pr\u00e6clare agendum. Ben. Non est corrigendum aliquid, Erasm. But see the comment in the recapitulation. \u201cWhere need was to teach, they allege prophecies; where, to show boldness, they affirm peremptorily.\u201d \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u1ff6\u03c3\u03b1\u03b9, \u201cto carry their point,\u201d \u201cto come off in the right;\u201d viz. here, to convince by argument.\ni:252\n\u1f00\u03bd\u03b1\u03c4\u03c1\u03ad\u03c8\u03b1\u03b9 (\u03c6\u03b7\u03c3\u1f76\u03bd) \u03c4\u1f78 \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u1f50\u03ba \u1f14\u03bd\u03b9, A. B. C. Cat. A proverbial expression. Edd. \u1f00\u03bd\u03b1\u03c4\u03c1\u03ad\u03c8\u03b1\u03b9 \u03c4\u1f78 \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u1f50\u03ba \u1f34\u03c3\u03c7\u03c5\u03c3\u03b1\u03bd, \u201cSince then they had not power to undo,\u201d etc.\ni:253\nWe have supplied the text, instead of which C. inserts, \u201cWhat shall we do to these men?\u201d adopted by E. and Edd. Below, after the text 5. 28. E. inserts the latter part of Acts 4.17. \u201cLet us straitly threaten them,\u201d etc.\ni:254\nAll our mss. and Cat. \u03c0\u03b5\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 \u1f45\u03c4\u03b9 \u1f00\u03bd\u03ad\u03c3\u03c4\u03b7, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf (A. C. N. \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5, Cat. \u03c4\u1f78) \u03c4\u03b5\u03ba\u03bc. \u03bb\u03b1\u03b2., \u1f45\u03c4\u03b9 \u1f10\u03c3\u03c4\u1f76 \u0398\u03b5\u1f78\u03c2, except that B. reads \u1f45\u03c4\u03b9 \u1f02\u03bd \u1f14\u03c3\u03c4\u03b7 \u0398\u03b5\u03cc\u03c2. Hence we read, \u1f45\u03c4\u03b9 \u1f00\u03bd\u03ad\u03c3\u03c4\u1fc3. The repetition of these words may have led to the alteration.\ni:255\nThe modern text adds, \u201cAnd marvel not that they again attempt what had been vainly essayed before.\u201d\ni:256\n\u039a\u03b1\u1f76 \u03bc\u1f74\u03bd \u1f04\u03bd\u03c9 \u03ba\u03b1\u1f76 \u03ba\u03ac\u03c4\u03c9 \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd. E. F. D. for the sake of connection insert \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf before \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd, adopted in Edd.\ni:257\nThe same mss. and Edd. \u201cAnd that in the Name of Jesus, this man stands before you whole.\u201d And below: \u201cAnd besides, they themselves held, etc.\u2026: but now they disbelieve and are troubled, taking counsel to do something to them.\u201d Again, after \u201cthe wickedness of the many:\u201d\u2014\u201cAnd pray why do they not deliver them up to the Romans? Already they were,\u201d etc. All these variations are due to the innovator, who did not perceive that the recapitulation began at the place marked above.\ni:258\nThe modern text inserts \u039a\u03b1\u1f76 \u03c4\u03af \u03b4\u03ae\u03c0\u03bf\u03c4\u03b5 \u03bf\u1f50 \u03c0\u03b1\u03c1\u03b1\u03b4\u03b9\u03b4\u03cc\u03b1\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1ffe\u03a1\u03c9\u03bc\u03b1\u03af\u03bf\u03b9\u03c2; \u201cAnd why do they not deliver them over to the Romans? Already they were,\u201d etc. And after \u1f65\u03c3\u03c4\u03b5 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2 \u1f10\u03ba\u03b1\u03ba\u03b9\u03b6\u03bf\u03bd, the same adds, \u1f51\u03c0\u03b5\u03c1\u03c4\u03b9\u03b8\u03ad\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f74\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f14\u03bd\u03b4\u03b5\u03b9\u03be\u03b9\u03bd\u00b7 and below, \u201cBut concerning these, they neither were bold, nor yet do they take them to Pilate.\u201d\ni:259\n\u03c0\u1ff6\u03c2 \u1f14\u03c7\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b2\u03b1\u03c1\u1f7a \u03c4\u1f70 \u1fe5& 208\u00b7\u03bc\u03b1\u03c4\u03b1; \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u1f10\u03b3\u03c5\u03bc\u03bd\u03ac\u03b6\u03bf\u03bd\u03c4\u03bf. i.e. \u201chow their words have the rhetorical quality of \u03c4\u1f78 \u03b2\u03b1\u03c1\u03cd\u2014grave and dignified impressiveness. Even in these, i.e. in the use of words,\u201d etc.\ni:260\nChrys. rightly remarks upon the great boldness and force of Peter\u2019s answer to the Sanhedrin (Acts 4.8-12). The \u1f10\u03b9 \u1f00\u03bd\u03b1\u03ba\u03c1\u03b9\u03bd\u03cc\u03bc\u03b5\u03b8\u03b1, \u03ba. \u03c4. \u03bb. (Acts 4.9) is ironical: \u201cIf for doing a good deed a man must make answer.\u201d Then follow the bold declarations which are almost of the nature of a challenge (Acts 4.10) \u201cBe it known to you all,\u201d etc., and the assertion that it was in the name which they despised\u2014the \u201cNazarene\u201d\u2014that the miracle had been wrought and all this is pointed by the contrast: \u201cYe crucified\u201d but \u201cGod raised\u201d and the charge of opposition to the divine plan in that they had rejected the stone which God had made the head of the corner.\u2014G.B.S.\ni:261\n\u039f\u1f50 \u03b3\u1f70\u03c1 \u03c4\u1f70 \u1fe5& 208\u00b7\u03bc\u03b1\u03c4\u03b1 \u03bc\u03cc\u03bd\u03bf\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1f70 \u03c3\u03c7\u03ae\u03bc\u03b1\u03c4\u03b1 \u1f10\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03bd\u03c4\u03bf \u03c4\u1f78 \u1f00\u03c6\u03c1\u03bf\u03bd\u03c4\u03af\u03c3\u03c4\u03c9\u03c2 \u03b5\u03c3\u03c4\u03ac\u03bd\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u03b9\u03bf\u03cd\u03c4\u03c9\u03bd \u03ba\u03c1\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2. A. C. but the former has \u1f10\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03bf\u03bd, N. \u1f10\u03b4\u03b5\u03af\u03ba\u03bd\u03c5. Our other mss. have, \u03bf\u1f50 \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fd6\u03c2 \u1fe5& 208\u00b7\u03bc\u03b1\u03c3\u03b9 \u03bc\u03cc\u03bd\u03bf\u03bd \u1f10\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03bd\u03c4\u03bf \u1f00\u03c6\u03c1\u03bf\u03bd\u03c4\u03b9\u03c3\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u03c0. \u03c4. \u03ba\u03c1\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9: which is only an attempt to make the passage grammatical. The comment is on the word \u03b8\u03b5\u03c9\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2: they beheld the boldness, for not words only, their gestures also, declared it.\u2014Below, \u03c4\u1f74\u03bd \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1\u03bd \u1f10\u03bd\u03ad\u03c6\u03b1\u03b9\u03bd\u03bf\u03bd \u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6. \u1fbd\u0395\u03be \u1f67\u03bd \u1f10\u03c6\u03b8\u03ad\u03b3\u03b3\u03bf\u03bd\u03c4\u03bf \u1f10\u03b8\u03b1\u03cd\u03bc\u03b1\u03b6\u03bf\u03bd \u1f34\u03c3\u03c9\u03c2. Edd. \u03c4\u1f74\u03bd \u03c0\u03b1\u03c1\u03c1. \u1f10\u03bd\u03ad\u03c6\u03b1\u03b9\u03bd\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 \u1f10\u03be \u1f67\u03bd \u1f10\u03c6\u03b8\u03ad\u03b3\u03b3\u03bf\u03bd\u03c4\u03bf. \u1fbd\u0395\u03b8\u03b1\u03cd\u03bc\u03b1\u03b6\u03bf\u03bd \u03b4\u1f72 \u1f34\u03c3\u03c9\u03c2.\ni:262\n\u1f00\u03c6\u1fbd \u1f67\u03bd \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd; Edd. and Erasm. take this affirmatively: but this can hardly be the Author\u2019s meaning; as he has just said that \u201cfrom the things they uttered, they marvelled\u201d that the speakers should be illiterate and common men. Something perhaps is wanting: e.g. \u201cNot from the matter, but from the dialect, or from the brevity and abruptness of Peter\u2019s style, or, from the appearance of the men.\u2014In the mss. the next sentence is, \u1f65\u03c3\u03c4\u03b5 \u1f10\u03c0\u03ad\u03c3\u03ba\u03b7\u03c8\u03b1\u03bd \u1f02\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2, Extrema auctoritate mandassent iis, Erasm. Acrius in eos egissent, Ben. Here and in what follows we have endeavored to restore the proper order. In the mss. in consequence, as it seems, of a confusion between the two clauses, \u03bf\u1f50 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b8\u03b1 \u1f00\u03c1\u03bd\u03ae\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9, and \u03bf\u1f50 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b8\u03b1 \u03b3\u1f70\u03c1\u2026\u03bc\u1f74 \u03bb\u03b1\u03bb\u03b5\u1fd6\u03bd, the order of the comments is deranged: viz. \u201cSo that they would\u2014been with them.\u201d \u201cAnd they recognized\u2014stopped their mouths:\u201d \u201c\u2018Whether it be right\u2014judge ye.\u2019 When the terror\u2014mere bravery. \u2018Whether it be right,\u2019 he says, and, \u2018We cannot deny it.\u2019 So that they would\u2014better to let them go. \u2018Whether it be right\u2014more than unto God.\u2019 Here by God\u2014His Resurrection.\u201d\ni:263\nThe author seems to give two different interpretations of the statement: \u201cThey recognized them that they had been with Jesus.\u201d (1) They perceived that these were the men whom they had before seen in company with Jesus. (2) They saw that their words and acts betokened association with Jesus. It is evident that the former only is meant in this place.\u2014G.B.S.\ni:264\n\u039a\u03b1\u03af\u03c4\u03bf\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c7\u03bf\u1fe6 \u03b1\u1f31 \u1f00\u03c1\u03c7\u03b1\u1f76 \u03b4\u03b5\u03b9\u03bd\u03b1\u1f76 \u03ba\u03b1\u1f76 \u03b4\u03cd\u03c3\u03ba\u03bf\u03bb\u03bf\u03b9. \u201cIf at the beginning you failed, how can you expect to succeed now? for the beginning being always the hardest part of any difficult undertaking, if you could not stop it then, much less afterwards.\u201d The modern text unnecessarily alters it to \u03bf\u1f55\u03c0\u03c9 \u03c0. \u03b1\u1f31 \u1f00. \u03c7\u03b1\u03bb\u03b5\u03c0\u03b1\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b4\u03c5\u03c3\u03ba.\ni:265\n\u03a0\u03bf\u03bb\u03bb\u1ff7 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03b2\u03ad\u03bb\u03c4\u03b9\u03bf\u03bd \u1f26\u03bd \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1f00\u03c6\u03b5\u1fd6\u03bd\u03b1\u03b9. N. has a colon at \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2, which perhaps is better; then the first clause may be the comment on \u03c4\u1f78 \u03ba\u03b1\u03b8\u03cc\u03bb\u03bf\u03c5 \u03bc\u1f74 \u03c6\u03b8\u03ad\u03b3\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9: \u201cnot to speak at all: much more to them. It had been better to dismiss them (at once).\u201d For this sentence E. alone has, \u03a0\u03ac\u03bd\u03c5 \u03b3\u03b5, \u03c4\u03bf\u1f7a\u03c2 \u03bf\u1f50\u03b4\u1f72\u03bd \u1f51\u03bc\u1fb6\u03c2 \u1f21\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b5\u03b9\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2: \u201cAye, men who make nothing of you for all your threatening:\u201d which is adopted by Edd.\ni:266\nE. and Edd. \u201cThat a notable miracle is done, we cannot deny:\u201d and below \u201cHere they say, of God, for, \u2018of Christ.\u2019 Do you see how that is fulfilled which He said unto them, \u2018Behold I send you as sheep in the midst of wolves; fear them not.\u2019 Then once more they confirm,\u201d etc. For \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6, A. B. have \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6.\ni:267\nThe various readings are \u1f80\u03c3\u03bc\u03ac\u03c4\u03c9\u03bd for \u03b4\u03c1\u03b1\u03bc\u03ac\u03c4\u03c9\u03bd, and \u03bc\u03ad\u03c1\u03b7 for \u03bc\u03ad\u03bb\u03b7. Below, \u03c4\u1ff6\u03bd \u03b4\u1f72 \u1f10\u03ba\u03b5\u1fd6\u03c3\u03b5 \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b7\u03c1\u03c5\u03b3\u03bc\u03ac\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u1fe5\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u03bc\u03ad\u03bc\u03bd\u03b7\u03c4\u03b1\u03b9 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd. The mod, omits \u03ba\u03b1\u1f76 \u03ba\u03b7\u03c1. The meaning is, \u201cHe cannot carry away in his memory the preaching which he hears in Church: but the preachments (proclamations) which he hears in the theatre he remember, every word.\u201d\ni:268\nA description of the attire of a philosopher. Lucian mentions the long beard and the staff, but as the vestment, the \u03c4\u03c1\u03b9\u03b2\u03ce\u03bd\u03b9\u03bf\u03bd or tritum pallium. The \u1f10\u03be\u03c9\u03bc\u1f76\u03c2 elsewhere denotes (in opposition to \u1f10\u03c0\u03c9\u03bc\u1f76\u03c2) a tunic without sleeves, forming part of the dress of old men, and slaves, and also used in comedy. Here it seems to mean a cope, perhaps (Doun. ap. Savil.), the original of the academic hood, caputium.\ni:269\nTertull. de Corona militum. \u201cAd omnem progressum atque promotum, ad omnen aditum et exitum, ad calceatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, qu\u00e6cunque nos conversatio exercet, frontem crucis signaculo terimus.\u201d\ni:270\n\u1f51\u03c0\u1f72\u03c1 \u03c4\u1ff6\u03bd \u03c6\u03c5\u03b3\u03b1\u03b4\u03b5\u03c5\u03c3\u03ac\u03bd\u03c4\u03c9\u03bd \u03b1\u1f50\u03c4\u03cc\u03bd. When the \u201cintercession\u201d of Moses is spoken of, it is natural to suppose that the reference is to Exod. xxxii. 11 ff. But Sav. and Ben. refer this to Num. xii. 13, perhaps because of \u1f10\u03b2\u03cc\u03b1 (LXX. \u1f10\u03b2\u03cc\u03b7\u03c3\u03b5). But the addition, \u201cfor those who had driven him into banishment,\u201d does not suit the latter and less memorable occasion: for Miriam and Aaron did but \u201cspeak against Moses,\u201d not attempt to banish or expel him. More fully expressed, the meaning may be, \u201cFor a people who began by making him a fugitive, Ex. ii. 15, Acts vii. 29, and now had put the finishing stroke to their ingratitude.\u201d Comp. Exod. 17:4, Num. 14:10, 13, etc.\ni:271\n\u1f02\u03bd \u03bc\u1f72\u03bd \u03c4\u1f78\u03bd \u03b2\u03af\u03c1\u03c1\u03bf\u03bd \u1f10\u03bd\u03b1\u03bb\u03bb\u1f70\u03be \u03c0\u03b5\u03c1\u03b9\u03b2\u03ac\u03bb\u1fc3. A. N. \u03b2\u03af\u03c1\u03bf\u03bd. B. C. \u03b2\u03af\u03bf\u03bd (the word \u03b2\u03af\u03c1\u03c1\u03bf\u03c2, birrhus having perhaps become obsolete). Mod. \u03c4\u1f74\u03bd \u1f10\u03c3\u03b8\u1fc6\u03c4\u03b1.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily X on Acts iv. 1.","type":"page"}