{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110026.htm","path":"chr/ecf/111/1110026.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110026.htm","text":"\u201cAnd when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way.\u201d\nOne may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, \u201cI went not to Jerusalem,\u201d but \u201cinto Arabia\u201d and \u201cto Damascus,\u201d and, \u201cAfter three years I went up to Jerusalem,\u201d and \u201cto see Peter\u201d (Gal. i. 17), (\u1f31\u03c3\u03c4\u03bf\u03c1\u1f25\u03c3\u03b1\u03b9 Cat.) here the writer says the contrary. (There, Paul says,) \u201cAnd none of the Apostles saw I; but here, it is said (Barnabas), brought him to the Apostles.\u201d\u2014Well, then, either (Paul) means, \u201cI went not up with intent to refer or attach myself to them (\u1f00\u03bd\u03b1\u03b8\u03ad\u03c3\u03b8\u03b1\u03b9)\u2014for what saith he? \u201cI referred not myself, neither went I to Jerusalem to those who were Apostles before me:\u201d 491 or else, that the laying await for him in Damascus was after his return from Arabia; 492 or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but \u201cassayed to join himself unto the disciples\u201d\u2014as being 493 a teacher, not a disciple\u2014\u201cI went not,\u201d he says, \u201cfor this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them.\u201d Or, 494 he does not speak of this visit, but passes it by, so that the order is, \u201cI went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:\u201d or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to C\u00e6sarea. Also, the visit \u201cafter fourteen years,\u201d probably, was when he brought up the [alms to the] brethren together with Barnabas: (Gal. ii. 1) or else he means a different occasion. (Acts xi. 30.) 495 For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate (related in Acts 22.17-21) that vision, but passes it by. \u201cHe assayed,\u201d it says, \u201cto join himself to the disciples. And they were afraid of him.\u201d By this again is shown the ardor of Paul\u2019s character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: \u201cthey believed not that he was a disciple:\u201d for truly that was beyond all human expectation. 496 He 497 was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. \u201cBut Barnabas\u201d\u2014\u201cSon of Consolation\u201d is his appellation, whence also he makes himself easy of access to the man: for \u201che was a kind man\u201d (Acts 11.24), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark)\u2014\u201chaving taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way.\u201d 498 (Acts 15.39.) It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear. \u201cHow,\u201d it says, \u201che had seen the Lord in the way, and that He had spoken unto him, and how in Damascus he had spoken boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus\u201d (Acts 9.28): these things were demonstrative of the former, and by his acts he made good what was spoken of him. \u201cAnd he spake, and disputed with the Hellenists.\u201d (Acts 9.29.) So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. \u201cWith the Hellenists:\u201d he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him. \u201cBut they,\u201d it says, \u201cwent about to slay him:\u201d a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to C\u00e6sarea. For it says, \u201cWhen the brethren were aware of this, they brought him down to C\u00e6sarea, and sent him forth to Tarsus\u201d (Acts 9.30), at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by (miraculous) grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so 499 to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs. 500 \u201cThen, it says, \u201cthe Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost.\u201d 501 (Acts 9.31.) He is about to relate that Peter goes down (from Jerusalem), therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence. Paul 502 departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation. \u201cAnd it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.\u201d (Acts 9.32.) Like the commander of an army, he went about, inspecting the ranks, what part was compact, what in good order, what needed his presence. See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were \u201cnot drunken,\u201d when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he (Acts 1:15, Acts 2:15, Acts 3:4, Acts 4:8, Acts 5:3.): when healings were wrought by the shadow, still it was he. And look: where there was danger, he was the man, and where good 503 management (was needed); but where all is calm, there they act all in common, and he demands no greater honor (than the others). When need was to work miracles, he starts forward, and here again he is the man to labor and toil. \u201cAnd there he found a certain man named \u00c6neas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, \u00c6neas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.\u201d (Acts 9:33, 34.) And why did he not wait for the man\u2019s faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain. \u201cAnd all that dwelt at Lydda and Saron saw him, and turned to the Lord.\u201d (Acts 9.35.) For the man was notable. \u201cArise, and make thy bed:\u201d he does well to give a proof of the miracle: for they not only released men of their diseases, but in giving the health they gave the strength also. Moreover, at that time they had given no proofs of their power, so that the man could not reasonably have been required to show his faith, as neither in the case of the lame man did they demand it. (Acts 3.6.) As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; \u201cthey brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them\u201d (Acts 5.15); for many miracles had been wrought there; but here this is the first that occurs. For of the miracles, some were wrought for the purpose of drawing others (to faith); some for the comfort of them that believed. \u201cNow there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.\u201d (Acts 9.36-38). Why did they wait till she was dead? Why was not Peter solicited (\u1f10\u03c3\u03ba\u03cd\u03bb\u03b7) before this? So right-minded (\u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03bf\u1f55\u03bd\u03c4\u03b5\u03c2) were they, they did not think it proper to trouble (\u03c3\u03ba\u03cd\u03bb\u03bb\u03b5\u03b9\u03bd) the Disciples about such matters, and to take them away from the preaching: as indeed this is why it mentions that the place was near, seeing 504 they asked this as a thing beside his mark, and not now in the regular course. \u201cNot to delay to come unto them:\u201d for she was a disciple. And Peter arose, and went with them. And when he was come, they led him into the upper chamber.\u201d (Acts 9.39.) They do not beseech, but leave it to him to give her life (\u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03bd.) See 505 what a cheering inducement to alms is here! \u201cAnd all the widows,\u201d it says, \u201cstood round him weeping, and showing the coats and garments which Dorcas had made while she was with them.\u201d Peter went into the apartment, as one who took it calmly, but see what an accession came of it! It is not without a meaning that the Writer has informed us of the woman\u2019s name, but to show that the name she bore (\u03c6\u03b5\u03c1\u03ce\u03bd\u03c5\u03bc\u03bf\u03c2 \u1f26\u03bd) matched her character; as active and wakeful was she as an antelope. For in many instances there is a Providence in the giving of names, as we have often told you. \u201cShe was full,\u201d it says, \u201cof good works:\u201d not only of alms, but \u201cof good works,\u201d first, and then of this good work in particular. \u201cWhich,\u201d it says, \u201cDorcas made while she was with them.\u201d Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. \u201cBut Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.\u201d (Acts 9.40.) Why does he put them all out? That he may not be confused nor disturbed by their weeping. \u201cAnd having knelt down, he prayed.\u201d Observe the intentness of his prayer. \u201cAnd 506 he gave her his hand.\u201d (Acts 9.41.) So did Christ to the daughter of Jairus: \u201cAnd (says the Evangelist) having taken her by the hand.\u201d Mark severally, first the life, then the strength brought into her, the one by the word, the other by his hand\u2014\u201cAnd he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive:\u201d to some for comfort, because they received back their sister, and because they saw the miracle, and for kindly support (\u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1\u03bd) to others. \u201cAnd it was known throughout all Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in Joppa with one Simon a tanner.\u201d (Acts 9.42-43.) Mark the unassuming conduct, mark the moderation of Peter, how he does not make his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! \u201cMany days;\u201d 507 for they needed his instruction, who had believed through the miracles.\u2014Let us look then again at what has been said.\n\u201cAssayed,\u201d it says, \u201cto join himself to the disciples.\u201d (Recapitulation, Acts 9.26.) He did not come up to them unabashed, but with a subdued manner. \u201cDisciples\u201d 508 they were all called at that time by reason of their great virtue, for there was the likeness of the disciples plainly to be seen. \u201cBut they were all afraid of him.\u201d See how they feared the dangers, how the alarm was yet at its height in them. \u201cBut Barnabas,\u201d etc. (Acts 9.27.)\u2014it seems to me that Barnabas was of old a friend of his\u2014\u201cand related,\u201d etc.: observe how Paul says nothing of all this himself: nor would he have brought it forward to the others, had he not been compelled to do so. \u201cAnd he was with them, coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus.\u201d (Acts 9:28, 29.) This gave them all confidence. \u201cBut they went about to slay him: which when the brethren knew\u201d etc. (Acts 9.30.) Do you observe how both there (at Damascus), and here, the rest take care for him, and provide for him the means of departure, and that we nowhere find him thus far receiving (direct supernatural) aid from God? So the energy of his character is betokened. \u201cTo C\u00e6sarea, and sent him forth to Tarsus:\u201d so that, I suppose, he did not continue his journey by land, but sailed the rest of it. And this (departure) is Providentially ordered, that he might preach there also: and so likewise were the plots against him ordered by God\u2019s Providence, and his coming to Jerusalem, that the story about him might no longer be disbelieved. For there he was \u201cspeaking boldly,\u201d it says, \u201cin the name of the Lord Jesus; and he spake and disputed against the Hellenists;\u201d and again, \u201che was with them coming in and going out.\u2014So 509 the Church throughout all Judea and Galilee and Samaria had peace\u201d\u2014i.e. it increased: and peace with itself, that peace which is peace indeed: for the war from without would have done them no harm \u2014\u201cthey being edified, and walking in the fear of the Lord, and abounded in the consolation of the Holy Ghost.\u201d And the spirit consoled them both by the miracles and by the works, and independently of these in the person of each individual. \u201cAnd it came to pass, etc. And Peter said unto him, Eneas,\u201d etc. (Acts 9.32-34.) 510 But before discourse, before exhortations, he says to the lame man himself, \u201cJesus Christ maketh thee whole.\u201d This word he believed in any wise, and was made whole. Observe how unassuming he is: for he said not, \u201cIn the Name,\u201d but 511 rather as a sign he narrates the miracle itself, and speaks as its Evangelist. \u201cAnd having seen him,\u201d it says, \u201call that dwelt in Lydda, and Saron, turned unto the Lord.\u2014Now there was at Joppa,\u201d etc. (Acts 9:35, 36.) Observe everywhere the signs taking place. But let us so believe them, as if we were now beholding them. It is not simply said, that Tabitha died, but that she died, having been in a state of weakness. And (yet) they did not call Peter until she died; then \u201cthey sent and told him not to delay to come unto them.\u201d Observe, they send and call him by others. And he comes: he did not think it a piece of disrespect, to be summoned by two men: for, it says, \u201cthey sent two men unto him.\u201d\u2014Affliction, my beloved, is a great thing, and rivets our souls together. Not a word of wailing there, nor of mourning. See 512 how thoroughly matters are cleansed! \u201cHaving washed her,\u201d it says, \u201cthey laid her in an upper chamber:\u201d that is, they did all (that was right) for the dead body. Then Peter having come, \u201cknelt down, and prayed; and turning him to the body, said, Tabitha, arise.\u201d (Acts 9.40.) They did not perform all their miracles with the same ease. But this was profitable for them: for truly God took thought not only for the salvation of others, but for their own. He that healed so many by his very shadow, how is it that he now has to do so much first? There are cases also in which the faith of the applicants co\u00f6perated. This is the first dead person that he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes: then upon seeing (Peter) she sat up: then from his hand she received strength. \u201cAnd it was known throughout all Joppa, and many believed in the Lord.\u201d (Acts 9.42.) Mark the gain, mark the fruit, that it was not for display. Indeed, this is why he puts them all out, imitating his Master in this also.\n513 For where tears are\u2014or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating. Hear, I beseech you: although somewhat of the like kind does not take place now, yet in the case of our dead likewise, a great mystery is celebrating. Say, 514 if as we sit together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not what a mystery it is that is taking place, how awful, how dread, and worthy indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and dost thou mourn? Why then, thou shouldst do this on the birth of a child: for this in fact is also a birth, and a better than that. For here she goes forth to a very different light, is loosed as from a prison-house, comes off as from a contest. \u201cYes,\u201d say you, \u201cit is all very well to say this, 515 in the case of those of whose salvation we are assured.\u201d Then, what ails thee, O man, that even in the case of such, thou dost not take it in this way? Say, what canst thou have to condemn in the little child? Why dost thou mourn for it? What in the newly baptized? for he too is brought into the same condition: why dost thou mourn for him? For as the sun arises clear and bright, so the soul, leaving the body with a pure conscience, shines joyously. Not such the spectacle of Emperor as he comes in state to take possession of the city (\u1f10\u03c0\u03b9\u03b2\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1 \u03c0\u03cc\u03bb\u03b5\u03c9\u03c2), not such the hush of awe, as when the soul having quitted the body is departing in company with Angels. Think what the soul must then be! in what amazement, what wonder, what delight! Why mournest thou? Answer me.\u2014But it is only in the case of sinners thou doest this? Would that it were so, and I would not forbid your mournings, would that this were the object! This lamentation were Apostolic, this were after the pattern of the Lord; for even Jesus wept over Jerusalem. I would that your mournings were discriminated by this rule. But when thou speakest the words of one 516 that would call back (the dead), and speakest of thy long intimacy and his beneficence, it is but for this thou mournest (not because he was a sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and I too will give a loose to tears; I, more than thou, the greater the punishment to which he is liable as such: I too will lament, with such an object. But not thou alone must lament him that is such; the whole city must do the same, and all that meet you on the way, as men bewail them that are led to be put to death. For this is a death indeed, an evil death, the death of sinners. But (with you) all is clean reversed. Such lamentation marks a lofty mind, and conveys much instruction; the other marks a littleness of soul. If we all lamented with this sort of lamentation, we should amend the persons themselves while yet living. For as, if it rested with thee to apply medicines which would prevent that bodily death, thou wouldest use them, just so now, if this death were the death thou lamentest, thou wouldest prevent its taking place, both in thyself and in him. Whereas now our behavior is a perfect riddle; that having it in our power to hinder its coming, we let it take place, and mourn over it when it has come. Worthy indeed of lamentations are they (when we consider), what time as they shall stand before the judgment seat of Christ, what words they shall then hear, what they shall suffer! To no purpose have these men lived: nay, not to no purpose, but to evil purpose! Of them too it may be fitly said, \u201cIt were good for them had they never been born.\u201d (Mark xiv. 21.) For what profit is it, I ask, to have spent so much time to the hurt of his own person? Had it been spent only to no purpose, were not that, I ask you, punishment enough! If one who has been an hired servant twenty years were to find that he has had all his labor in vain, would he not weep and lament, and think himself the most miserable of men? Why, here is a man who has lost all the labor of a whole life: not one day has he lived for himself, but to luxury, to debauchery, to covetousness, to sin, to the devil. Then, say, shall we not bewail this man? shall we not try to snatch him from his perils? For it is, yes, it is possible, if we will, to mitigate his punishment, if we make continual prayers for him, if for him we give alms. However unworthy he may be, God will yield to our importunity. For if 517 Paul showed mercy on one (who had no claims on his mercy), and for the sake of others spared one (whom he would not have spared), much more is it right for us to do this. By means of his substance, by means of thine own, by what means thou wilt, aid him: pour in oil, nay rather, water. Has he no alms-deeds of his own to exhibit? Let him have at least those of his kindred. Has he none done by himself? At least let him have those which are done for him, that his wife may with confidence beg him off in that day, having paid down the ransom for him. The more sins he has to answer for, the greater need has he of alms, not only for this reason, but because the alms has not the same virtue now, but far less: for it is not all one to have done it himself, and to have another do it for him; therefore, the virtue being less, let us by quantity make it the greatest. Let us not busy ourselves about monuments, not about memorials. This is the greatest memorial: set widows to stand around him. Tell them his name: bid them all make for him their prayers, their supplications: this will overcome God: though it have not been done by the man himself, yet because of him another is the author of the almsgiving. Even this pertains to the mercy of God: \u201cwidows standing around and weeping\u201d know how to rescue, not indeed from the present death, but from that which is to come. Many have profited even by the alms done by others on their behalf: for even if they have not got perfect (deliverance), at least they have found some comfort thence. If it be not so, how are children saved? And yet there, the children themselves contribute nothing, but their parents do all: and often have women had their children given them, though the children themselves contributed nothing. Many are the ways God gives us to be saved, only let us not be negligent.\nHow then if one be poor? say you. Again I say, the greatness of the alms is not estimated by the quantity given, but by the purpose. Only give not less than thine ability, and thou hast paid all. How then, say you, if he be desolate and a stranger, and have none to care for him? And why is it that he has none, I ask you? In this very thing thou sufferest thy desert, that thou hast none to be thus thy friend, thus virtuous. This is so ordered on purpose that, though we be not ourselves virtuous, we may study to have virtuous companions and friends\u2014both wife, and son, and friend\u2014as reaping some good even through them, a slight gain indeed, but yet a gain. If thou make it thy chief object not to marry a rich wife, 518 but to have a devout wife, and a religious daughter, thou shalt gain this consolation; if thou study to have thy son not rich but devout, thou shalt also gain this consolation. If thou make these thine objects then wilt thyself be such as they. This also is part of virtue, to choose such friends, and such a wife and children. Not in vain are the oblations made for the departed, not in vain the prayers, not in vain the almsdeeds: all those things hath the Spirit ordered, 519 wishing us to be benefited one by the other. See: he is benefited, thou art benefited: because of him, thou hast despised wealth, being set on to do some generous act: both thou art the means of salvation to him, and he to thee the occasion of thine almsgiving. Doubt not that he shall get some good thereby. It is not for nothing that the Deacon cries, \u201cFor them that are fallen asleep in Christ, and for them that make the memorials for them.\u201d It is not the Deacon that utters this voice, but the Holy Ghost: I speak of the Gift. What sayest thou? There is the Sacrifice in hand, and all things laid out duly ordered: Angels are there present, Archangels, the Son of God is there: all stand with such awe, and in the general silence those stand by, crying aloud: and thinkest thou that what is done, is done in vain? Then is not the rest also all in vain, both the oblations made for the Church, and those for the priests, and for the whole body? God forbid! but all is done with faith. What thinkest thou of the oblation made for the martyrs, of the calling made in that hour, martyrs though they be, yet even \u201cfor martyrs?\u201d 520 It is a great honor to be named in the presence of the Lord, when that memorial is celebrating, the dread Sacrifice, the unutterable mysteries. For just as, so long as the Emperor is seated, is the time for the petitioner to effect what he wishes to effect, but when he is risen, say what he will, it is all in vain, so at that time, while the celebration of the mysteries is going on, it is for all men the greatest honor to be held worthy of mention. For look: then is declared the dread mystery, that God gave Himself for the world: along with that mystery he seasonably puts Him in mind of them that have sinned. For as when the celebration of Emperors\u2019 victories is in progress, then, as many as had their part in the victory receive their meed of praise, while at the same time as many as are in bonds are set at liberty in honor of the occasion; but when the occasion is past, he that did not obtain this favor then, no longer gets any: so is it here likewise: this is the time of celebration of a victory. For, saith it, \u201cso often as ye eat this bread, ye do show forth the Lord\u2019s death.\u201d Then let us not approach indifferently, nor imagine that these things are done in any ordinary sort. But it is in another sense 521 that we make mention of martyrs, and this, for assurance that the Lord is not dead: and this, for a sign that death has received its death\u2019s blow, that death itself is dead. Knowing these things, let us devise what consolations we can for the departed, instead of tears, instead of laments, instead of tombs, our alms, our prayers, our oblations, that both they and we may attain unto the promised blessings, by the grace and loving-kindness of His only-begotten Son our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.\nSt. Chrysostom\u2019s exposition cannot be correctly reported here. Perhaps what he did say, was in substance as follows: \u201cbut I went into Arabia, and returned again unto Damascus: whence we learn, that the plot against him at Damascus was after his return from Arabia, and then the visit (to Jerusalem), after the escape from Damascus. Certainly of his own accord he went not to the Apostles,\u201d etc.\u2014(So far, the first hypothesis, viz. that the visit, Acts ix. and the visit in Gal. are one and the same. Then) \u201cor else, Paul does not mean this visit (viz. after the flight from Damascus), but passes it by, so that the order (in his narration) is as follows: I went to Arabia, then to Damascus, then viz., at some time during the residence in Damascus, to Jerusalem (to see Peter), then to Syria, i.e. back to Damascus: whereas, had he related matters fully, it should have been, that he went into Arabia, thence to Damascus, then to Jerusalem to see Peter, thence to Damascus again, then again to Jerusalem after the escape from D., thence to C\u00e6sarea.\u201d\ni:492\nFor \u1f22 \u03b5\u1f30 \u03bc\u1f74 \u03c4\u03bf\u1fe6\u03c4\u03bf, E. gives (as emendation) \u03b5\u1f36\u03c4\u03b1 \u03c0\u03ac\u03bb\u03b9\u03bd, and \u1f10\u03ba\u03b5\u1fd6\u03b8\u03b5\u03bd, for \u1f00\u03c0\u1f78 \u1fbd\u0391\u03c1\u03b1\u03b2\u03af\u03b1\u03c2, but retains the \u1f22 \u03b5\u1f30 \u03bc\u1f74 \u03c4\u03bf\u1fe6\u03c4\u03bf of the preceding clause, which equally needs correction.\ni:493\nE. F. D. Edd. \u201cAs not being a teacher, but a disciple:\u201d the reading of A. B. C. N. is attested by Cat. \u0152c. but below it is said that he joined himself to the disciples, \u1f05\u03c4\u03b5 \u03bc\u03b1\u03b8\u03b7\u03c4\u1f74\u03bd \u1f44\u03bd\u03c4\u03b1, Infra, note 1, p. 135.\ni:494\nHere should begin the alternative to the former hypothesis (beginning \u1f22 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c6\u03b7\u03c3\u03af\u03bd) perhaps, with \u1f22, \u03b5\u1f30 \u03bc\u1f74 \u03c4\u03bf\u1fe6\u03c4\u03bf. Cat, has \u1f00\u03c0\u1fc6\u03bb\u03b8\u03bf\u03bd, \u1f26\u03bb\u03b8\u03bf\u03bd, which we adopt, as the mention of Syria shows that the narrative in Gal. i. 17-21, is referred to; the subject therefore of \u03bb\u03ad\u03b3\u03b5\u03b9, \u1f00\u03c6\u03af\u03b7\u03c3\u03b9\u03bd is Paul, and \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd means the visit in Acts ix. The next sentence, for \u1f22 \u03b5\u1f30 \u03bc\u1f74 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03ac\u03bb\u03b9\u03bd \u03ba. \u03c4. \u03bb. requires to be remodelled as above, e. g. \u03b4\u03ad\u03bf\u03bd \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd \u1f45\u03c4\u03b9 \u1f10\u03be \u1fbd\u0391\u03c1\u03b1\u03b2\u03af\u03b1\u03c2 \u03b5\u1f30\u03c2 \u0394\u03b1\u03bc. \u1f51\u03c0\u03bf\u03c3\u03c4\u03c1\u03ad\u03c8\u03b1\u03c2, \u1f00\u03bd\u1fc6\u03bb\u03b8\u03b5\u03bd \u03b5\u1f30\u03c2 \u1ffe\u0399\u03b5\u03c1\u03bf\u03c3\u03cc\u03bb\u03c5\u03bc\u03b1, \u03b5\u1f36\u03c4\u03b1 \u03b5\u1f30\u03c2 \u0394\u03b1\u03bc. \u1f00\u03c0\u1fc6\u03bb\u03b8\u03b5 \u03c0\u03ac\u03bb\u03b9\u03bd, \u03b5\u1f30\u03c4\u03b1 \u03c0\u03ac\u03bb\u03b9\u03bd \u03b5\u1f30\u03c2 \u1ffe\u0399\u03b5\u03c1\u03bf\u03c3., \u03b5\u1f36\u03c4\u03b1 \u1f10\u03be\u03b5\u03c0\u03ad\u03bc\u03c6\u03b8\u03b7 \u03b5\u1f30\u03c2 \u039a\u03b1\u03b9\u03c3\u03b1\u03c1\u03b5\u03af\u03b1\u03bd. The reporter, or redactor, seems to have intended a recital of St. Paul\u2019s movements before as well as after his conversion; viz. (from Tarsus) he went up to Jerusalem, then was sent (by the high-priest) to Damascus: then (after his conversion) went into Arabia (the mod. substitutes, Syria): then returned to Damascus: then (omitting all the rest) to C\u00e6sarea.\u2014In the Comment. on Gal. i. t. x. 675, D. Chrys. expounds thus: \u201cWhereas he says, \u2018I went not up,\u2019 this also may be said, that he went not up at the outset of his preaching, and, when he did, it was not for the purpose of learning.\u201d\ni:495\nChrys. here confuses the visits of Paul to Jerusalem. That mentioned in Acts xi. 30, was the second visit, when he went to carry the gift of alms to the poor. The visit mentioned in Gal. ii. 1, synchronizes with Acts xv. 1, sq., when Paul went to attend the Apostolic council.\u2014G.B.S.\ni:496\nThe incredulity of the Christians at Jerusalem concerning the genuineness of Saul\u2019s conversion is difficult to understand, especially since they must have heard of the miraculous manner of it. It can, however, more readily be conceived of if, as we suppose, the three years absence from the city had intervened, and during this period, Saul had been unheard of. The impression might have gone abroad that he had fallen back into his old Jewish life. Certainly the persecution which the Christians at Jerusalem had suffered at his hands would incline them to be incredulous concerning his conversion, unless there were positive proof of it. When it is said (Acts 9.27) that Barnabas brought Paul \u201cto the apostles\u201d in Jerusalem, we must hold this statement subject to the modification made in Paul\u2019s own statement (Gal. i. 18) that during this visit he saw, of the apostles, only Peter and James, the Lord\u2019s brother. These may have been the only apostles then in the city, for Paul\u2019s stay was but for fifteen days. The purpose of this visit was to see Peter (Gal. i. 18).\u2014G.B.S.\ni:497\nA. B. C. \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf. \u0392\u03b1\u03c1\u03bd\u03ac\u03b2\u03b1\u03c2 \u03b4\u1f72 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u1f74\u03c2 \u03ba\u03b1\u1f76 \u1f25\u03bc\u03b5\u03c1\u03bf\u03c2 \u1f25\u03bd\u00b7 \u03ba\u03b1\u1f76 \u1f45\u03c1\u03b1 \u03ba. \u03c4. \u03bb. Cat. \u1f10\u03ba\u03b5\u1fd6. \u0392\u03b1\u03c1\u03bd\u03ac\u03b2\u03b1\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u1f74\u03c2 \u1f26\u03bd\u00b7 \u03ba\u03b1\u1f76 \u1f45\u03c1\u03b1. The epithet \u1f25\u03bc\u03b5\u03c1\u03bf\u03c2, \u201ctamed,\u201d was felt to be unsuitable to Barnabas, hence Cat. omits it, \u0152c. substitutes (from below) \u03ba\u03b1\u1f76 \u03c7\u03c1\u03b7\u03c3\u03c4\u1f78\u03c2 \u03c3\u03c6\u03cc\u03b4\u03c1\u03b1. The mod. t. transposes the clause to the comment on Acts 9.27. The fact seems to be, that \u0392\u03b1\u03c1\u03bd\u03ac\u03b2\u03b1\u03c2 \u03b4\u1f72 is out of its place, and that \u1f04\u03bd\u03b8\u03c1. \u1f10\u03c0. \u03ba\u03b1\u1f76 \u1f21\u03bc. is a description of Saul\u2019s present bearing contrasted with his former character: and that the sentence should begin with \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf, somewhat in this way: \u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f26\u03bd \u1f44\u03bd\u03c4\u03c9\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b4\u03bf\u03ba\u03af\u03b1\u03c2 \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03af\u03bd\u03b7\u03c2. \u1fbd\u0395\u03ba\u03b5\u1fd6\u03bd\u03bf e.g. \u03c4\u1f78 \u03b8\u03ae\u03c1\u03b9\u03bf\u03bd, that raging wild-beast, now was a man, mild and gentle.\u2014Below, all the mss. have \u1f05\u03c4\u03b5 \u03bc\u03b1\u03b8\u03b7\u03c4\u1f74\u03bd \u1f44\u03bd\u03c4\u03b1, which is not easily reconciled with the former passage (note c). There it is represented, that he assayed to join himself to the disciples as being a teacher, and not a disciple; here, that he did this as being a disciple, and \u03b4\u03b9\u1f70 \u03c4\u1f78 \u03bc\u03b5\u03c4\u03c1\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd. \u0152c, combines this with the former statement: \u201che went not to the Apostles, but assayed,\u201d etc., \u03bc\u03b5\u03c4\u03c1\u03b9\u03ac\u03b6\u03c9\u03bd, \u1f05\u03c4\u03b5 \u03b4\u03b9\u03b4. \u1f62\u03bd, \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03bc\u03b1\u03b8., where Henten. renders modeste de se sentiens \u201cquum tamen\u201d pr\u00e6ceptor esset et non discipulus: rather, forbearing to put himself forward as he might have done, seeing he was himself a teacher, etc. The Catena has the \u03b4\u03b9\u1f70 \u03c4\u1f78 \u03bc\u03b5\u03c4\u03c1\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd after \u1f00\u03c0\u03b9\u03cc\u03bd\u03c4\u03b1, and again after \u1f44\u03bd\u03c4\u03b1. Hence the true reading may be, \u03ba\u03b1\u1f76 \u1f45\u03c1\u03b1 \u03b1\u1f50\u03c4\u1f78\u03bd \u03bf\u1f50 \u03c0\u03c1\u1f78\u03c2 \u03c4. \u1f00\u03c0. \u1f00\u03c0\u03b9\u03cc\u03bd\u03c4\u03b1, \u1f00\u03bb\u03bb\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u03ac\u03c2\u00b7 \u03bf\u1f50\u03c7 \u1f03\u03c4\u03b5 \u03bc\u03b1\u03b8\u03b7\u03c4\u1f74\u03bd \u1f44\u03bd\u03c4\u03b1, \u1f00\u03bb\u03bb\u1f70 \u03b4\u03b9\u1f70 \u03c4\u1f78 \u03bc\u03b5\u03c4\u03c1\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd.\ni:498\nA. B. C. (and Cat.) give the text, \u201cBut Barnabas\u2014in the way,\u201d continuously, and then the comments all strung together. Also the clause \u201cit is likely\u2014about him\u201d is placed last, after \u03b3\u03bf\u03c1\u03b3\u1f78\u03c2 \u1f26\u03bd \u1f41 \u1f00\u03bd\u03ae\u03c1. This expression (Cat. adds \u03b3\u1f70\u03c1) may denote either the quick, keen glance of Paul\u2019s eye, or the terror with which he was regarded\u2014\u201cto them the man had a terrible look with him.\u201d\u2014The modern text: \u201c\u2018But Barnabas\u2014in the way.\u2019 This Barnabas was a mild and gentle sort of man. \u2018Son of Consolation\u2019 is the meaning of his name: whence also he became a friend to Paul. And that he was exceedingly kind and accessible, is proved both from the matter in hand, and from the affair of John. Whence he is not afraid, but relates \u2018how he had seen,\u2019 etc.\u2014\u2018in the name of the Lord Jesus.\u2019 For it is likely, etc. Wherefore also \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03c5\u03b1\u03c3\u03c4\u03b9\u03ba\u1f70 \u03c0\u03bf\u03b9\u1ff6\u03bd, \u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd \u1f10\u03b2\u03b5\u03b2\u03b1\u03af\u03c9\u03c3\u03b5 \u03c4\u1f70 \u03bb\u03b5\u03c7\u03b8\u03ad\u03bd\u03c4\u03b1.\u201d In the original text it is simply \u03a4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03c5\u03b1\u03c3\u03c4\u03b9\u03ba\u03ac, \u03ba\u03b1\u03af \u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd \u1f10\u03b2\u03b5\u03b2\u03b1\u03af\u03c9\u03c3\u03b5 \u03c4\u1f70 \u03bb\u03b5\u03c7\u03b8\u03ad\u03bd\u03c4\u03b1, which being put before Acts 9.28, would mean, that the conduct of Paul \u201cin Damascus,\u201d the \u03c0\u1ff6\u03c2 \u1f10\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3., evidenced the truth of what he said, about the Lord\u2019s appearing to him in the way. Hence in the mod. text: \u201cwherefore Barnabas making the latter prove the former, confirmed by (Paul\u2019s) deeds the things told of him.\u201d (But Ben., Ideo h\u00e6c ad illa pr\u00e6parant, dum ille operibus dicta confirmat. Erasm., Ideo et h\u00e6c pr\u00e6paratoria facit operibus confirmans ea qu\u00e6 dicta erant.) We have transposed the clause, as comment on Acts 9.28.\ni:499\nThis and the next clause are transposed in the mss. so that \u1f10\u03c0\u1fbd \u03b1\u1f50\u03c4\u1ff6\u03bd would mean \u201cin the case of the brethren.\u201d\ni:500\nThe reason given in Acts 9.30 for Paul\u2019s leaving Jerusalem is, that he was in danger of being slain by his opponents; that assigned by himself in Acts 22:17, 18 is a revelation of the Lord given to him when in a trance in the temple, warning him that Jerusalem would not receive his message, and charging him to go unto the Gentiles. The two explanations have a common element in the opposition of the Jews and Hellenists at Jerusalem to Paul and their rejection of his message. \u201cPaul, notwithstanding the opposition and machinations of the Jews, may have felt desirous to remain: he had a warm heart toward his brethren according to the flesh; he was eager for their conversion; and it required a revelation from Christ himself to cause him to comply with the importunity of his friends and to depart. Luke mentions the external reason; Paul the internal motive.\u201d (Gloag.)\u2014G.B.S.\ni:501\nA. B. C. of N.T. and vulg. Hieron. have the singular throughout; and so Cat. in 1. Edd. from E. the plural throughout: our other mss.; \u03bf\u1f30\u03ba\u03bf\u03b4\u03bf\u03bc\u03bf\u03cd\u03b5\u03bd\u03bf\u03b9 and \u03c0\u03bf\u03c1\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 (F. D. \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9), \u201cthey being edified\u201d etc., in apposition with \u1fbd\u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1.\ni:502\ni.e. \u2018If Paul had remained there would not have been peace and quiet.\u2019 It is doubtful, as the text stands, whether the subject to \u1f90\u03b4\u03bf\u1fe6\u03bd\u03c4\u03bf is, the Jewish believers, or, the adversaries: and \u03ba\u03b1\u03c4\u03b5\u03c6\u03c1\u03cc\u03bd\u03bf\u03c5\u03bd, \u1f20\u03b3\u03c1\u03af\u03b1\u03b9\u03bd\u03bf\u03bd seem inconsistent as predicated of the same persons. Perhaps what Chrys. said is not fully reported, and the text may be completed thus: (comp. p. 304,) \u201cthere is no war from without, nor disturbance within. For the Jewish believers respected the Apostles, as having often stood by them, and the unbelievers durst not attack them as being had in admiration by the people: but as for Paul, the one party\u2014viz. the zealous Jewish believers, \u2018the profound Hebrews,\u2019 despised him, while the others\u2014viz. the unbelievers were more savage against him.\u201d Edd. (from E. alone). \u201cAnd why, you may ask, does he this, and \u2018passes through\u2019 when there is peace, and after Paul\u2019s departure, i.e. why does Peter delay his journey until Paul is gone, and all is quiet? Because them they most respected, as having,\u201d etc.\ni:503\n\u039a\u03b1\u1f76 \u1f14\u03bd\u03b8\u03b1 \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u00b7 \u1f14\u03bd\u03b8\u03b1 \u03b4\u1f72, \u03ba. \u03c4. \u03bb. It does not appear what \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1 can be intended, unless it be the order taken for the appointment of the deacons, but this was the act of all the Apostles, Acts 6.2. Hence perhaps the reading should be: \u1f14\u03bd\u03b8\u03b1 \u03b4\u1f72 \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1, \u03ba\u03b1\u1f76 \u1f14\u03bd\u03b8\u03b1.\u2026\u201cBut where management (or regulation) only is concerned, and where all is peace,\u201d etc.\ni:504\n\u03b5\u1f34\u03c0\u03bf\u03c5 (\u1f24\u03c0\u03bf\u03c5, B) \u1f10\u03bd \u03c4\u03ac\u03be\u03b5\u03b9 \u03c0\u03b1\u03c1\u03ad\u03c1\u03b3\u03bf\u03c5 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f94\u03c4\u03bf\u03c5\u03bd (\u1f26\u03bd, C.), \u03c0\u03c1\u03bf\u03b7\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03c2 \u03b4\u1f72 \u03bf\u1f50\u03ba \u1f14\u03c4\u03b9, \u03bc\u03b1\u03b8\u03ae\u03c4\u03c1\u03b9\u03b1 \u03b3\u1f70\u03c1 \u1f26\u03bd. A. B. C. Cat. But Edd. \u1f65\u03c3\u03c4\u03b5 \u03b4\u03b5\u1fd6\u03be\u03b1\u03b9 \u1f45\u03c4\u03b9 \u1f10\u03bd \u03ba. \u03c4. \u03bb. and \u03bc\u03b1\u03b8\u03ae\u03c4\u03c1\u03b9\u03b1 \u03b3\u1f70\u03c1 \u1f26\u03bd before \u03c0\u03c1\u03bf\u03b7\u03b3. \u0152cum, \u1f10\u03bd \u03c4\u03ac\u03be\u03b5\u03b9 \u03b3\u1f70\u03c1 \u03c0\u03b1\u03c1. \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f94\u03c4\u03bf\u03c5\u03bd, \u03bc\u03b1\u03b8. \u03b3\u1f70\u03c1 \u1f26\u03bd, omitting. \u03c0\u03c1\u03bf\u03b7\u03b3. \u03b4\u1f72 \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9.\u2014\u201cIf the place had not been near, they would not have made the request: for it was asking him to put himself out of his way, to do this over and above, and not in the regular course.\u201d\u2014This is a hint to the hearers that they should show the like forbearance and discretion, in not giving their Bishop unnecessary trouble.\ni:505\n\u1ffe\u039f\u03c1\u1fb7\u03c2 \u1f10\u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 \u03c0\u03cc\u03c3\u03b7 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c4\u03c1\u03bf\u03c0\u03ae. Edd. from E, \u201cThus is here fulfilled the saying, \u2018Alms delivereth from death. And all the widows,\u2019\u201d etc. Below, for \u0395\u1f30\u03c2 \u03c4\u1f74\u03bd \u03bf\u1f30\u03ba\u03af\u03b1\u03bd \u03b5\u1f30\u03c3\u03ae\u03b5\u03b9 \u1f41 \u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 \u1f61\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u1ff6\u03bd\u00b7 \u1f45\u03c1\u03b1 \u03b4\u1f72 \u03c0\u03cc\u03c3\u03b7 \u1f21 \u1f10\u03c0\u03af\u03b4\u03bf\u03c3\u03b9\u03c2 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd: the same have, \u201cWhere she was laid out dead, they take Peter, \u03c4\u03ac\u03c7\u03b1 \u03bf\u1f30& 231\u00b7\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03c1\u1f78\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03c4\u03b9 \u03c7\u03b1\u03c1\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9, perhaps thinking to give him a subject for elevated thought. Seest thou,\u201d etc.\u2014The meaning seems to be, \u201cPeter went to see the dead body, expecting no miracle, but only as one who could bear such sights, and would teach others to do so: but see what a mighty additional boon came of it!\u201d\ni:506\nIn the mss. \u039a\u03b1\u1f76 \u03ba\u03c1\u03b1\u03c4\u03ae\u03c3\u03b1\u03c2, \u03c6\u03b7\u03c3\u03af, \u03c4\u1fc6\u03c2 \u03c7\u03b5\u03b9\u03c1\u03cc\u03c2. & 169\u00b7\u039f\u03c1\u03b1 (E. Edd. \u1fbd\u0395\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03c3\u03b9) \u03ba\u03b1\u03c4\u1f70 \u03bc\u03ad\u03c1\u03bf\u03c2 \u03ba. \u03c4. \u03bb. But the passage cited is from Luke viii. 52, \u03ba\u03b1\u1f76 \u03ba\u03c1\u03b1\u03c4\u03ae\u03c3\u03b1\u03c2 \u03c4\u1fc6\u03c2 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2, \u1f10\u03c6\u03ce\u03bd\u03b7\u03c3\u03b5 \u03ba. \u03c4. \u03bb. to which, and probably to the \u1f10\u03ba\u03b2\u03b1\u03bb\u1f7c\u03bd \u1f14\u03be\u03c9 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 there preceding, St. Chrys. here referred.\ni:507\nEdd. from E. \u1f43\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f14\u03ba\u03c1\u03b9\u03bd\u03b5 \u03b4\u03b9\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd, \u1f10\u03c0\u03b5\u03af\u03b4\u03b7 \u03c4\u1fc6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u03b1\u03c2 \u1f10\u03b4\u03ad\u03bf\u03bd\u03c4\u03bf \u03bf\u1f31 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2. \u201cWho also for this reason judged it right to make this circuit, because those who had believed needed his instruction.\u201d\ni:508\nThe modern text: \u201cHe calls by the name of \u2018disciples\u2019 even those who were not included in the company of the twelve (Apostles), because they were all called disciples,\u201d etc.\ni:509\nHere the modern text has: \u201cAnd the Churches had peace, being edified, and walking in the fear of the Lord:\u201d i.e. they increased, and (had peace), peace as it is in itself, the true peace, \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7\u03bd \u03b1\u1f50\u03c4\u1f74\u03bd \u03b4\u1f74\u03c0\u03bf\u03c5 \u03c0\u03c1\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u1f74\u03bd, \u03c4\u1f74\u03bd \u1f44\u03bd\u03c4\u03c9\u03c2 \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7\u03bd.\u201d (The singular \u1f21 \u1fbd\u0395\u03ba\u03ba\u03bb. being altered to the plural, the reference in \u03c0\u03c1\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u1f74\u03bd was not perceived.) \u201cWith good reason. For the war from without exceedingly afflicted them. \u2018And were filled with the consolation of the Holy Ghost.\u2019\u201d See p. 136, note 3.\ni:510\nSomething must be supplied: e.g. \u201cHe did not wait for Eneas to ask, or to show his faith,\u201d as above, p. 301.\u2014Edd. from E. \u201c\u2018And it came to pass\u2014maketh thee whole.\u2019 It is not the word of one making a display, but of confidence that the thing shall be. And it does very much seem to me, that the sick man believed this word, and was made whole. That Peter is unassuming, is clear from what follows. For he said not, In the Name of Jesus, but rather as a miracle he narrates it. \u2018And they that dwelt at Lydda saw, and turned unto the Lord.\u2019 It was not for nothing that I said, that the miracles were wrought in order to persuade and comfort. \u2018But in Joppa\u2014and died.\u2019 Do you mark the miracles everywhere taking place? It is not merely said, etc. Wherefore also they do not call Peter until she was dead. \u2018And having heard, (that Peter was there) the disciples sent,\u2019\u201d etc.\ni:511\n\u1fbd\u0391\u03bb\u03bb\u1fbd \u1f61\u03c2 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b1\u1f50\u03c4\u1f78 (\u03b1\u1f50\u03c4\u1f78\u03c2 B.) \u03b4\u03b9\u03b7\u03b3\u03b5\u1fd6\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b6\u03b5\u03c4\u03b1\u03b9: \u201che speaks not in the form of command or promise, but of narration: he relates it, Evangelist-like, as a fact.\u201d\ni:512\n\u1fde\u039f\u03c1\u03b1 \u03c0\u1ff6\u03c2 \u03b4\u03b9\u03b1\u03ba\u03b1\u03b8\u03b1\u03af\u03c1\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f70 \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03b1 (omitted in E. D. F. Edd.): i.e. how the Gospel has purged away all excess of mourning, and all noisy demonstrations of grief. St. Chrys. frequently inveighs against the heathenish customs of mourning for the dead, which were still practised\u2014such as the hiring of heathen mourning-women: Hom. in Matt. xxxi. p. 207. A. \u201cI confess to you, I am ashamed when I see the troops of women tearing their hair, gashing their flesh, as they move through the market\u2014and this under the very eyes of the heathen.\u201d Conc. in Laz. v. t. i. p. 765 D. where the Christian mode of interment is described; viz. the procession of clergy with psalms and hymns of praise, lighted tapers, etc. comp. Hom. iv. in Heb. (ii. 15.)\ni:513\n\u1fce\u0395\u03bd\u03b8\u03b1 \u03b3\u1f70\u03c1 \u03b4\u03ac\u03ba\u03c1\u03c5\u03b1, \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b4\u1f72 \u1f14\u03bd\u03b8\u03b1 \u03b8\u03b1\u03cd\u03bc\u03b1\u03c4\u03b1, \u03bf\u1f50 \u03b4\u03b5\u1fd6 \u03b4\u03ac\u03ba\u03c1\u03c5\u03b1 \u03c0\u03b1\u03c1\u03b5\u1fd6\u03bd\u03b1\u03b9\u00b7 \u1f14\u03bd\u03b8\u03b1 \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd \u03c4\u03b5\u03bb\u03b5\u1fd6\u03c4\u03b1\u03b9. It seems, he was going to say, \u201cWhere tears are, it is no fit time for miracles,\u201d but corrects himself, for put in that way the proposition was not true. The innovator weakly substitutes, \u201cFor where tears are, such a mystery ought not to be performed: or rather, where miracles are, there tears ought not to be.\u201d\ni:514\nThe rest of the Hom. is given in the Florilegium or Eclog\u00e6, in t. xii. ecl. xlv.\u2014the only instance in which these Homilies have been employed in that compilation. Its author used the old text: it does not appear that any of his various readings were derived from the modern text.\ni:515\n\u1f10\u03c0\u1f76 \u03c4\u1ff6\u03bd \u03b5\u1f50\u03b4\u03bf\u03ba\u03af\u03bc\u03c9\u03bd: i.e. those who are certainly not reprobates (\u03bf\u1f50\u03ba \u1f00\u03b4\u03bf\u03ba\u03af\u03bc\u03c9\u03bd). In the next sentence, E. Edd. \u03ba\u03b1\u1f76 \u03c4\u03af \u03c0\u03c1\u1f78\u03c2 \u03c3\u1f72, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03b5; \u03c3\u1f7a \u03b3\u1f70\u03c1 \u03bf\u1f50\u03b4\u1f72 \u1f10\u03c0\u1f76 \u03c4\u1ff6\u03bd \u03b5\u1f50\u03b4\u03bf\u03ba. \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c2. Ben. Et quid hoc ad te, o homo? tu enim erga probos hoc non agis. Erasm. tu enim neque apud probatissimos hoc agis. The other mss. and Ecl. \u03c4\u03af \u03bf\u1f56\u03bd\u2026\u1f45\u03c4\u03b9.\ni:516\n\u1fde\u039f\u03c4\u03b1\u03bd \u03b4\u1f72 \u1f00\u03bd\u03b1\u03ba\u03b1\u03bb\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u1fe5& 208\u00b7\u03bc\u03b1\u03c4\u03b1 \u03bb\u03ad\u03b3\u1fc3\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1\u03bd, so mss. and Edd. but Ecl. \u1f00\u03bd\u03b1\u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5, which we adopt. To the same purport, but more fully, Hom. xii. in 1 Cor. p. 392. (and Ecl. xlv.) \u201cIf when some (friend) were taken into the palace and crowned, thou shouldest bewail and lament, I should not call thee the friend of him that is crowned, but very much his hater and enemy. \u2018But now, say you, I do not bewail him, but myself.\u2019 But neither is this the part of a friend, that for thine own sake thou wouldest have him still in the contest, etc. \u2018But I know not where he is gone.\u2019 How knowest thou not, answer me? For whether he lived rightly or otherwise, it is plain where he will go. \u2018Why, this is the very reason why I do bewail\u2014because he departed a sinner.\u2019 This is mere pretence. If this were the reason of thy lamenting him that is gone, thou oughtest while he was alive to have amended him, and formed his manners,\u201d etc.\ni:517\n\u0395\u1f30 \u03b3\u1f70\u03c1 \u03a0\u03b1\u1fe6\u03bb\u03bf\u03c2 \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f20\u03bb\u03ad& 219\u00b7\u03c3\u03b5, \u03ba\u03b1\u1f76 \u03b4\u1f30 \u1f04\u03bb\u03bb\u03bf\u03c5\u03c2 \u1f04\u03bb\u03bb\u03c9\u03bd (Ecl. \u1f04\u03bb\u03bb\u03bf\u03bd) \u1f10\u03c6\u03b5\u03af\u03c3\u03b1\u03c4\u03bf, \u03c0\u03bf\u03bb\u03bb\u1ff7 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u1f21\u03bc\u1fb6\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u03b5\u1fd6 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd. But E. Edd. \u0395\u1f30 \u03b4\u03b9\u1f70 \u03a0\u03b1\u1fe6\u03bb\u03bf\u03bd \u1f11\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2 \u03b4\u03b9\u03ad\u03c3\u03c9\u03c3\u03b5, \u03ba\u03b1\u1f76 \u03b4\u1f30 \u1f04\u03bb\u03bb\u03bf\u03c5\u03c2 \u1f04\u03bb\u03bb\u03c9\u03bd \u03c6\u03b5\u03af\u03b4\u03b5\u03c4\u03b1\u03b9, \u03c0\u1ff6\u03c2 \u03bf\u1f50\u03c7\u1f76 \u03ba\u03b1\u1f76 \u03b4\u1f30 \u1f21\u03bc\u1fb6\u03c2 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03c1\u03b3\u03ac\u03c3\u03b5\u03c4\u03b1\u03b9; \u201cIf (God) for Paul\u2019s sake saved others, and for some men\u2019s sake spares other men, how shall He not for our sakes do this same thing?\u201d In Hom. xli. in 1 Cor. p. 393. B. Chrys. uses for illustration Job\u2019s sacrifice for his sons, and adds, \u201cFor God is wont to grant favors to others in behalf of others, \u1f11\u03c4\u03ad\u03c1\u03bf\u03b9\u03c2 \u1f51\u03c0\u1f72\u03c1 \u1f11\u03c4\u03ad\u03c1\u03c9\u03bd \u03c7\u03b1\u03c1\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9. And this Paul showed, saying, \u1fde\u0399\u03bd\u03b1 \u1f10\u03bd \u03c0\u03bf\u03bb\u03bb\u1ff7 \u03c0\u03c1\u03bf\u03c3\u03ce\u03c0\u1ff3, \u03ba. \u03c4. \u03bb. 2 Cor. i. 11.\u201d But here the reference seems to be to 2 Cor. ii. 10, \u201cTo whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, \u2018for your sakes\u2019 forgave I it in the person of Christ.\u201d\u2014St. Chrysostom constantly teaches, as here, that the souls of the departed are aided by the prayers, alms, and Eucharistic oblations of the living, Hom. xli. in 1 Cor. u. s. \u201cEven if he did depart a sinner,\u2026we ought to succor him, in such sort as may be (\u1f61\u03c2 \u1f02\u03bd \u03bf\u1f37& 231\u00b7\u03bd \u03c4\u03b5 \u1f96), not by tears, but by prayers and supplications, and alms and oblations. For not idly have these things been devised, nor to no purpose do we make mention of the departed in the Divine Mysteries, and for them draw near, beseeching the Lamb Which lieth there, Which taketh away the sins of the world, but in order that some consolation may thence come to them. Nor in vain does he that stands beside the altar, while the dread Mysteries are celebrating, cry out, \u2018For all that sleep in Christ, and for them that make the memorials for them.\u2019\u201d See also Hom. iii. ad Phil. p. 217, 218. Comp. St. Cyrill. Hier. Catech. Mystag. v. \u00a79, St. Augustin, Serm. 172.\ni:518\n\u03b5\u1f50\u03bb\u1fb6\u03b2\u1fc6 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1 \u03ba\u03b1\u1f76 \u03b8\u03c5\u03b3\u03ac\u03c4\u03c1\u03b9\u03bf\u03bd \u1f00\u03b3\u03b1\u03b3\u03ad\u03c3\u03b8\u03b1\u03b9 \u03c3\u03b5\u03bc\u03bd\u03cc\u03bd. A. B. C. In the Edd. \u03ba\u03b1\u1f76 \u03b8\u03c5\u03b3. \u03c3\u03b5\u03bc\u03bd\u1f78\u03bd, is transposed after \u03bc\u1f74 \u03c0\u03bb\u03bf\u03c5\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b1 \u03c5\u1f31& 232\u00b7\u03bd \u03ba\u03b1\u03c4\u03b1\u03bb\u03b9\u03c0\u03b5\u1fd6\u03bd \u1f00\u03bb\u03bb\u1fbd \u03b5\u1f50\u03bb\u03b1\u03b2\u1fc6: and so in the Ecl. which however retains \u1f00\u03b3, between \u03b8\u03c5\u03b3. and \u03c3\u03b5\u03bc\u03bd\u03cc\u03bd. In the old text, wife and daughter are mentioned first, as the persons most apt to perform these offices of religion: in \u1f00\u03b3\u03b1\u03b3\u03ad\u03c3\u03b8\u03b1\u03b9 there is a zeugma; \u201cto take to wife, and to have wife and daughter, etc.\u201d\ni:519\nHom.iii. in Phil. ad fin. \u039f\u1f50\u03ba \u03b5\u1f30\u03ba\u1fc6 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03bd\u03bf\u03bc\u03bf\u03b8\u03b5\u03c4\u03ae\u03b8\u03b7 \u1f51\u03c4\u1f78 \u03c4\u1ff6\u03bd \u1f00\u03c0\u03bf\u03c3\u03c4\u03cc\u03bb\u03c9\u03bd \u03ba. \u03c4. \u03bb. \u201cNot idly were these things enacted by the Apostles, that in the dread mysteries there is mention made of the departed: they know that to them great is the gain which accrues, great the benefit. For when the whole congregation stands there, all lifting up their hands, the sacerdotal body (\u03c0\u03bb\u03ae\u03c1\u03c9\u03bc\u03b1 \u1f31\u03b5\u03c1\u03b1\u03c4\u03b9\u03ba\u1f78\u03bd), and the dread sacrifice is laid out, how shall we fail to prevail with God, in supplicating for these?\u201d\ni:520\n\u03a4\u03af \u03bf\u1f34\u03b5\u03b9 \u03c4\u1f78 \u1f51\u03c0\u1f72\u03c1 \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03c9\u03bd \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03b5\u03c3\u03b8\u03b1\u03b9, \u03c4\u1f78 \u03ba\u03bb\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f10\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u1fc3 \u03c4\u1fc7 \u1f65\u03c1\u1fb3 \u03ba\u1f02\u03bd \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b5\u03c2 \u1f66\u03c3\u03b9, \u03ba\u1f02\u03bd (\u03ba\u03b1\u1f76 A. \u1f51\u03c0\u1f72\u03c1 \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03c9\u03bd; There is no reason to suppose (as Neander, Der Heilige Johannes Chrysostomus, t. ii. p. 162) that the words \u03ba\u1f02\u03bd \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b5\u03c2 \u03ba. \u03c4. \u03bb. are part of the Liturgy: the meaning is, Think what a great thing it is to be mentioned in that Prayer of Oblation; to be mentioned as the martyrs are mentioned, for of them also, martyrs though they be, the same form of expression is used, \u1f51\u03c0\u1f72\u03c1 \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03c9\u03bd.\u2014In the Liturgy of St. Chrysostom the words are, \u1fce\u0395\u03c4\u03b9 \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03bf\u03bc\u03b5\u03bd \u03c3\u03bf\u03b9 \u03c4\u1f74\u03bd \u03bb\u03bf\u03b3\u03b9\u03ba\u1f74\u03bd \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd \u03bb\u03b1\u03c4\u03c1\u03b5\u03af\u03b1\u03bd \u1f51\u03c0\u1f72\u03c1 \u03c4\u1ff6\u03bd \u1f10\u03bd \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 \u1f00\u03bd\u03b1\u03c0\u03b1\u03c5\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u03c0\u03c1\u03bf\u03c0\u03b1\u03c4\u03cc\u03c1\u03c9\u03bd, \u03c0\u03b1\u03c4\u03ad\u03c1\u03c9\u03bd, \u03c0\u03b1\u03c4\u03c1\u03b9\u03b1\u03c1\u03c7\u1ff6\u03bd, \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u1ff6\u03bd, \u1f00\u03c0\u03bf\u03c3\u03c4\u03cc\u03bb\u03c9\u03bd, \u03ba\u03b7\u03c1\u03cd\u03ba\u03c9\u03bd, \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03c4\u1ff6\u03bd, \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03c9\u03bd \u03ba. \u03c4. \u03bb. See St. Augustin, Hom. on St John, p. 842, note a.\ni:521\ni.e. not to intercede on their behalf, but for commemoration of Christ\u2019s victory over death, achieved in Himself and in them. The Eucharist is, so to say, Christ\u2019s \u1f10\u03c0\u03b9\u03bd\u03af\u03ba\u03b9\u03b1, in which the Martyrs are eulogized as sharers of His triumph (and this is our commemoration of truth), and the prisoners are set at liberty (and in this sense we name our dead).","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XXI on Acts ix. 26, 27.","type":"page"}