{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110028.htm","path":"chr/ecf/111/1110028.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110028.htm","text":"\u201cThen called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into C\u00e6sarea. And Cornelius waited for them, and had called together his kinsmen and near friends.\u201d\n\u201cHe\u201d called them in, and lodged them.\u201d Good, that first he gives the men friendly treatment, after the fatigue of their journey, and makes them at home with him; \u201cand on the morrow,\u201d sets out with them.\u201d And certain accompany him: this too as Providence ordered it, that they should be witnesses afterwards when Peter would need to justify himself. \u201cAnd Cornelius was waiting for them, and had called together his kinsmen and near friends.\u201d This is the part of a friend, this the part of a devout man, that where such blessings are concerned, he takes care that his near friends shall be made partakers of all. Of course (his \u201cnear\u201d friends), those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind. \u201cAnd as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.\u201d (Acts 10.25.) This, both to teach the others, and by way of giving thanks to God, and showing his own humility: thereby making it plain, that though he had been commanded, yet in himself he had great piety. What then did Peter? \u201cBut Peter took him up, saying, Stand up; I myself also am a man.\u201d (Acts 10.26.) Do you mark how, before all else (the Apostles) teach them this lesson, not to think great things of them? \u201cAnd as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean.\u201d (Acts 10:27, 28.) Observe, he straightway speaks of the mercy of God, and points out to them that it is a great grace that God has shown them. Observe also how while he utters great things, at the same time he speaks modestly. For he does not say, We, being men who do not deign to keep company with any (such), have come to you: but what says he? \u201cYe know\u201d\u2014God commanded this 554 \u2014\u201cthat it is against law to keep company with, or come unto, one of another nation.\u201d Then he goes on to say, \u201cAnd to me God has shown\u201d\u2014this he says, that none may account the thanks due to him\u2014\u201cthat I should call no man\u201d\u2014that it may not look like obsequiousness to him, \u201cno human being,\u201d says he\u2014\u201ccommon or unclean.\u201d 555 (Acts 10.29.) \u201cWherefore also\u201d\u2014that they may not think the affair a breach of the law on his part, nor (Cornelius) suppose that because he was in a station of command therfore he had complied, but that they may ascribe all to God,\u2014\u201cwherefore also I came without gainsaying as soon as I was sent for:\u201d (though) not only to keep company, but even to come unto (him) was not permitted. \u201cI ask therefore, for what intent ye have sent for me.\u201d Already Peter had heard the whole matter from the soldiers also, but he wishes them first to confess, and to make them amenable to the Faith. What then does Cornelius? He does not say, Why, did not the soldiers tell thee? but observe again, how humbly he speaks. For he says, \u201cFrom the fourth day I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are come up for a memorial before God. And at the ninth hour,\u201d he says, \u201cI was praying.\u201d (Acts 10:30, 31.) It seems to me, that this man had also fixed for himself set times of a life under stricter rule, and on certain days. 556 For this is why he he says, \u201cFrom the fourth day.\u201d 557 See how great a thing prayer is! When he advanced in piety, then the Angel appears to him. \u201cFrom the fourth day:\u201d i.e. of the week; not \u201cfour days ago.\u201d For, \u201con the morrow Peter went away with them, and on the morrow after they entered into C\u00e6sarea:\u201d this is one day: and the day on which the persons sent came (to Joppa) one day: and on the third (the Angel) appeared: so that there are two days after that on which (Cornelius) had been praying. \u201cAnd, behold, a man stood before me in bright clothing:\u201d he does not say, an Angel, so unassuming is he: \u201cand said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a tanner by the seaside: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.\u201d (Acts 10.31-33.) (b) See 558 what faith, what piety! He knew that it was no word of man that Peter spake, when he said, \u201cGod hath shown me.\u201d Then says the man, \u201cWe are present to hear all things that are commanded thee of the Lord. (a) Therefore it was that Peter asked, \u201cFor what intent have ye sent for me?\u201d on purpose that he might so speak these very words. (d) \u201cThen Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.\u201d (Acts 10:34, 35.) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, \u201cFor there is no respect of persons with God.\u201d 559 (Rom. ii. 11.) (e) What then? (it may be asked) is the man yonder in Persia acceptable to Him? If he be worthy, in this regard he is acceptable, that it should be granted him to be brought unto faith (\u03c4\u1fa5 \u03ba\u03b1\u03c4\u03b1\u03be\u03b9\u03c9\u03b8\u1f25\u03bd\u03b1\u03b9 \u03c4\u1fc6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2). The Eunuch from Ethiopia He overlooked not. \u201cWhat shall one say then of the religious men who have been overlooked?\u201d It is not the case, that any (such) ever was overlooked. But what he says is to this effect, that God rejects no man. 560 \u201cIn every nation, he that feareth God and worketh righteousness:\u201d (by righteousness) he means, all virtue. Mark, how he subdues all elation of mind in him. That (the Jews) may not seem to be in the condition of persons cast off (he adds), \u201cThe word which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all (Acts 10.36): this he says also for the sake of those present (of the Jews), that He may persuade them also: this is why he forces Cornelius to speak. \u201cHe,\u201d saith he, \u201cis Lord of all.\u201d But observe at the very outset, \u201cThe word,\u201d says he, \u201cwhich He sent unto the children of Israel;\u201d he gives them the pre\u00ebminence. Then he adduces (these Gentiles) themselves as witnesses: \u201cye know,\u201d says he, \u201cthe matter which came to pass throughout all Judea, beginning at Galilee\u201d\u2014then he confirms it from this also\u2014\u201cafter the baptism which John preached\u201d (Acts 10.37)\u2014\u201ceven Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.\u201d (Acts 10.38.) He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him: 561 \u201cWho went about doing good, and healing all that were oppressed of the devil: by this 562 he shows that many cases of lost senses or paralyzed limbs are the devil\u2019s work, and a wrench given to the body by him: as also Christ said. \u201cFor God was with Him.\u201d Again, lowly terms. \u201cAnd we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem\u201d (Acts 10.39): both \u201cwe,\u201d saith he, and ye. Then the Passion, and the reason why they do not believe: \u201cWhom also they slew, and hanged on a tree. Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead.\u201d (Acts 10:40, 41.) This is a proof of the Resurrection. \u201cAnd he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead.\u201d (Acts 10.42.) This is great. Then he adduces the testimony from the Prophets: \u201cTo Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins.\u201d (Acts 10.43.) This is a proof of that which was about to be: this is the reason why he here cites the Prophets.\nBut let us look over again what relates to Cornelius. (Recapitulation.) He sent, it says, to Joppa to fetch Peter. \u201cHe was waiting for him,\u201d etc; see how fully he believed that Peter would certainly come: (b) \u201cand 563 fell down at his feet, and worshipped him.\u201d (Acts 10:24, 25.) (a) Mark how on every side it is shown how worthy he is! (So) the Eunuch there desired Philip to come up and sit in the chariot (Acts 8.31), although not knowing who he was, upon no other introduction (\u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1\u03c2) than that given by the Prophet. But here Cornelius fell at his feet. (c) \u201cStand up, I myself also am a man.\u201d (Acts 10.26.) Observe how free from adulation his speech is on all occasions, and how full of humility. \u201cAnd conversing with him, he came in.\u201d (a) (Acts 10.27.) Conversing about what? I suppose saying these words: \u201cI myself also am a man.\u201d (e) Do you mark (Peter\u2019s) unassuming temper? He himself also shows that his coming is God\u2019s doing: \u201cYe know that it is unlawful for a man that is a Jew,\u201d etc. (Acts 10.28.) And why did he not speak of the linen sheet? Observe Peter\u2019s freedom from all vainglory: but, that he is sent of God, this indeed he mentions; of the manner in which he was sent, he speaks not at present; when the need has arisen, seeing he had said, \u201cYe know that it is unlawful for a man that is a Jew to keep company with, or to come unto, one of another nation,\u201d he simply adds, \u201cbut to me God hath shown,\u201d etc. There is nothing of vainglory here. \u201cAll ye,\u201d he says, \u201cknow.\u201d He makes their knowledge stand surety for him. But Cornelius says, \u201cWe are present before God to hear all things that are commanded thee of the Lord\u201d (Acts 10.33): not, Before man, but, \u201cBefore God.\u201d This is the way one ought to attend to God\u2019s servants. Do you see his awakened mind? do you see how worthy he was of all these things? \u201cAnd Peter,\u201d it says, \u201copened his mouth, and said, Of a truth I perceive that God is no respecter of persons.\u201d (Acts 10.34.) This he said also by way of justifying himself with the Jews then present. For, being at the point to commit the Word to these (Gentiles), he first puts this by way of apology. What then? Was He \u201ca respecter of persons\u201d beforetime? God forbid! For beforetime likewise it was just the same: \u201cEvery one,\u201d as he saith, \u201cthat feareth Him, and worketh righteousness, would be acceptable to Him.\u201d As when Paul saith, \u201cFor when the Gentiles which have not the Law, do by nature the things of the Law.\u201d (Rom. ii. 14.) \u201cThat feareth God and worketh righteousness:\u201d he assumes 564 both doctrine and manner of life: is \u201caccepted with Him;\u201d for, if He did not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot, much more them that work righteousness, and are willing, shall He in anywise not overlook. \u201cWhat say you then to this, that there are likely persons (\u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u03b5\u1f35\u03c2), men of mild disposition, and yet they will not believe?\u201d (Above, p. 149, note 2.) Lo, you have yourself named the cause: they will not. But besides the likely person he here speaks of is not this sort of man, but the man \u201cthat worketh righteousness:\u201d that is, the man who in all points is virtuous and irreproachable, when he has the fear of God as he ought to have it. But whether a person be such, God only knows. See how this man was acceptable: see how, as soon as he heard, he was persuaded. \u201cYes, and now too,\u201d say you, \u201cevery one would be persuaded, be who he may.\u201d But the signs that are now, are much greater than those, and more wonderful.\u2014Then Peter commences his teaching, and reserves for the Jews the privilege of their birth. \u201cThe 565 word,\u201d he says, \u201cwhich He sent unto the children of Israel, preaching peace (Acts 10.36), not bringing judgment. He is sent to the Jews also: yet for all this He did not spare them. \u201cPreaching peace through Jesus Christ. He is Lord of all.\u201d First he discourses of His being Lord and in exceeding elevated terms, seeing he had to deal with a soul more than commonly elevated, and that took all in with ardor. Then he proves how He was Lord of all, from the things which He achieved \u201cthroughout all Judea. For ye know,\u201d saith he, \u201cthe matter which came to pass throughout all Judea:\u201d and, what is the wonderful part of it, \u201cbeginning at Galilee: after the baptism which John preached.\u201d (Acts 10.37.) First he speaks of His success, and then again he says concerning Him, \u201cJesus of Nazareth.\u201d Why, what a stumbling-block, this birthplace! \u201cHow 566 God anointed Him with the Holy Ghost and with power.\u201d (Acts 10.38.) Then again the proof\u2014how does that appear?\u2014from the good that He did. \u201cWho went about doing good, and healing all that were oppressed of the devil:\u201d and the greatness of the power shown when He overcomes the devil; and the cause, \u201cBecause God was with Him.\u201d Therefore also the Jews spake thus: \u201cWe know that Thou art a teacher come from God: for none can do these miracles except God be with him.\u201d (John iii. 2.) Then, when he has shown that He was sent from God, he next speaks of this, that He was slain: that thou mayest not imagine 567 aught absurd. Seest thou how far they are from hiding the Cross out of view, nay, that together with the other circumstances they put also the manner? \u201cWhom also,\u201d it says, \u201cthey slew by hanging on a tree. And gave Him,\u201d it is added, \u201cto be made manifest not to all the people, but to witnesses before ordained of God, even unto us:\u201d and yet it was (Christ) Himself that elected them; but this also he refers to God. \u201cTo the before-ordained,\u201d he says, \u201ceven to us, who did eat and drink with Him after that He was risen from the dead.\u201d (Acts 10:39, 41.) See whence he fetches his assurance of the resurrection. What is the reason that being risen he did no sign, but only ate and drank? Because the Resurrection itself was a great sign, and of this nothing was so much 568 a sign as the eating and drinking. \u201cTo testify,\u201d saith he\u2014in a manner calculated to alarm\u2014that they may not have it in their power to fall back upon the excuse of ignorance: and he does not say, \u201cthat He is the Son of God,\u201d but, what would most alarm them, \u201cthat it is He which is ordained of God, to be the Judge of quick and dead.\u201d (Acts 10.42.) \u201cTo him give all the Prophets witness,\u201d etc. (Acts 10.43.) When by the terror he has agitated them, then he brings in the pardon, not spoken from himself but from the Prophets. And what is terrifying is from him, what is mild from the Prophets.\nAll ye that have received this forgiveness, all ye to whom it has been vouchsafed to attain unto faith, learn, I beseech you, the greatness of the Gift, and study not to be insolent to your Benefactor. For we obtained forgiveness, not that we should become worse, but to make us far better and more excellent. Let none say that God is the cause of our evil doings, in that He did not punish, nor take vengeance. If (as it is said) a ruler having taken a murderer, lets him go, say, is he (not) 569 judged to be the cause of the murders afterwards committed? See then, how we expose God to the tongues of the wicked. For what do they not say, what leave unuttered? \u201c(God) Himself,\u201d say they, \u201callowed them; for he ought to have punished them as they deserved, not to honor them, nor crown them, nor admit them to the foremost privileges, but to punish and take vengeance upon them: but he that, instead of this, honors them, has made them to be such as they are.\u201d Do not, I beseech and implore you, do not let any man utter such speech as far as we are concerned. Better to be buried ten thousand times over, than that God through us should be so spoken of! The Jews, we read, said to (Christ) Himself, \u201cThou that destroyest the Temple, and in three days buildest it up, come down from the Cross\u201d (Matt. xxvii. 40): and again, \u201cIf Thou be the Son of God:\u201d but the reproaches here are more grievous than those, that 570 through us He should be called a teacher of wickedness! Let us cause the very opposite to be said, by having our conversation worthy of Him that calleth us, and (worthily) approaching to the baptism of adoption. For great indeed is the might of baptism (\u03c6\u03c9\u03c4\u03af\u03c3\u03bc\u03b1\u03c4\u03bf\u03c5): it makes them quite other men than they were, that partake of the gift; it does not let the men be men (and nothing more). Make thou the Gentile (\u03c4\u1f78\u03bd \u1fde\u0395\u03bb\u03bb\u03b7\u03bd\u03b1), to believe that great is the might of the Spirit, that it has new-moulded, that it has fashioned thee anew. Why waitest thou for the last gasp, like a runaway slave, like a malefactor, as though it were not thy duty to live unto God? Why dost thou stand affected to Him, as if thou hadst in Him a ruthless, cruel Master? What can be more heartless (\u03c8\u03c5\u03c7\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd), what more miserable, than those who make that the time to receive baptism? God made thee a friend, and vouchsafed thee all His good things, that thou mayest act the part of a friend. Suppose you had done some man the greatest of wrongs, had insulted him, and brought upon him disgraces without end, suppose you had fallen into the hands of the person wronged, and he, in return for all this, had honored you, made you partaker of all that he had, and in the assembly of his friends, of those in whose presence he was insulted, had crowned you, and declared that he would hold you as his own begotten son, and then straightway had died: say, would you not have bewailed him? would you not have deemed his death a calamity? would you not have said, Would that he were alive, that I might have it in my power to make the fit return, that I might requite him, that I might show myself not base to my benefactor? So then, where it is but man, this is how you would act; and where it is God, are you eager to be gone, that you may not requite your benefactor for so great gifts? Nay rather, choose the time for coming to Him so that you shall have it in your power to requite Him like for like. True, 571 say you, but I cannot keep (the gift). Has God commanded impossibilities? Hence it is that all is clean reversed, hence that, all the world over, every thing is marred\u2014because nobody makes it his mark to live after God. Thus those who are yet Catechumens, because they make this their object, (how they may defer baptism to the last,) give themselves no concern about leading an upright life: and those who have been baptized (\u03c6\u03c9\u03c4\u03b9\u03c3\u03b8\u03b5\u03bd\u03c4\u03b5\u03c2), whether it be because they received it as children, or whether it be that having received it in sickness, and afterwards recovered (\u1f00\u03bd\u03b5\u03bd\u03b5\u03b3\u03ba\u03cc\u03bd\u03c4\u03b5\u03c2), they had no hearty desire to live on (to the glory of God), so it is, that neither do these make an earnest business of it: nay, even such as received it in health, have little enough to show of any good impression, and warmly affected for the time, these also presently let the fire go out. Why do you flee? why do you tremble? what is it you are afraid of? You do not mean to say that you are not permitted to follow your business? I do not part you from your wife! No, it is from fornication that I bar you. I do not debar you from the enjoyment of your wealth? No, but from covetousness and rapacity. I do not oblige you to empty out all your coffers? No, but to give some small matter according to your means to them that lack, your superfluities to their need, and not even this unrewarded. We do not urge you to fast? We do but forbid you to besot yourselves with drunkenness and gormandizing. The things we would retrench are but the very things which bring you disgrace; things which even here, on this side of hell-fire, you yourselves confess to be things to be shunned and hated. We do not forbid you to be glad and to rejoice? Nay, only rejoice not with a disgraceful and unbecoming merriment. What is it you dread, why are you afraid, why do you tremble? Where marriage is, where enjoyment of wealth, where food in moderation, what matter of sin is there in these things? And yet, they that are without enjoin the opposites to these, and are obeyed. For they demand not according to thy means, but they say, Thou must give thus much: and if thou allege poverty, they will 572 make no account of that. Not so Christ: Give, saith He, of what thou hast, and I inscribe thee in the first rank. Again those say, If thou wilt distinguish thyself, forsake father, mother, kindred, friends, and keep close attendance on the Palace, laboring, toiling, slaving, distracted, suffering miseries without number. Not so Christ; but keep thou, saith He, at home with thy wife, with thy children, and as for thy daily occupations reform and regulate them on the plan of leading a peaceable life, free from cares and from perils. True, say you, but the other promises wealth. Aye, but Christ a kingdom, and more, He promises wealth also with it. For, \u201cSeek ye,\u201d saith He, \u201cthe kingdom of Heaven, and all these things shall be added unto you\u201d (Matt. vi. 33): throwing in, 573 by way of additional boon, what the other holds out as the main thing: and the Psalmist says, he has \u201cnever seen the righteous forsaken, nor his seed begging their bread.\u201d (Ps. xxxvii. 25.) Let us set about practising virtue, let us make a beginning; let us only lay hold on it, and you shall see what the good will be. For surely in these (worldly) objects you do not succeed so without labor, that you should be so faint-hearted for these (higher) objects\u2014that 574 you should say, Those are to be had without labor, these only with toil. Nay,\u2014what need to tell you what is the true state of the case?\u2014those are had only with greater labor. Let us not recoil from the Divine Mysteries, I beseech you. Look not at this, that one who was baptized before thee, has turned out ill, and has fallen from his hope: since among soldiers also we see some not doing their duty by the service, while we see others distinguishing themselves, and we do not look only at the idle ones, but we emulate these, the men who are successful. But besides, consider how many, after their baptism, have of men become angels!\nFear the uncertainty of the future. \u201cAs a thief in the night,\u201d so death comes: and not merely as a thief, but while we sleep it sets upon us, and carries us off while we are idling. To this end has God made the future uncertain, that we may spend our time in the practice of virtue, because of the uncertainty of expectation. But He is merciful, say you. How long shall we hear this senseless, ridiculous talk? I affirm not only that God is merciful, but that nothing can be more merciful than He, and that He orders all things concerning us for our good. How many all their life do you see afflicted with the worst form of leprosy! (\u1f10\u03bd \u1f10\u03bb\u03ad\u03c6\u03b1\u03bd\u03c4\u03b9 \u03b4\u03b9\u03ac\u03b3\u03bf\u03bd\u03c4\u03b1\u03c2, \u201cElephantiasis,\u201d) how many blind from their earliest youth even to old age! others who have lost their eyesight, others in poverty, others in bonds, others again in the mines, others entombed (\u03ba\u03b1\u03c4\u03b1\u03c7\u03c9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b1\u03c2) together, others (slaughtered) in wars! These things say you, do not look like mercy. Say, could He not have prevented these things had He wished, yet He permits them? True, say you. Say, those who are blind from their infancy, why are they so? I will not tell you, until you promise me to receive baptism, and, being baptized, to live aright. It is not right to give you the solution of these questions. The preaching is not meant just for amusement. For even if I solve this, on the back of this follows another question: of such questions there is a bottomless deep. Therefore 575 do not get into a habit of looking to have them solved for you: else we shall never stop questioning. For look, if I solve this, I do but lead the way to question upon question, numberless as the snowflakes. So that this is what we learn, rather to raise questions, not to solve the questions that are raised. For even if we do solve them, we have not solved them altogether, but (only) as far as man\u2019s reasoning goes. The proper solution of such questions is faith: the knowing that God does all things justly and mercifully and for the best: that to comprehend the reason of them is impossible. This is the one solution, and another better than this exists not. For say, what is the use of having a question solved? This, that one needs no longer to make a question of the thing which is solved. And if thou get thyself to believe this, that all things are ordered by the Providence of God, Who, for reasons known to Himself, permits some things and actively works others, thou art rid of the need of questioning, and hast gotten the gain of the solution. But let us come back to our subject. Do you not see such numbers of men suffering chastisements? God (say you) permits these things to be. Make the right use of the health of the body, in order to the health of the soul. But you will say, What is the use to me of labors and toil, when it is in my power to get quit of all (my sins) without labor? In the first place, this is not certain. It may happen, that a person not only does not get quit of his sins without labor, but that he departs hence with all his sins upon him. However, even if this were certain, still your argument is not to be tolerated. He has drawn thee to the contests: the golden arms lie there. When you ought to take them, and to handle them, you wish to be ingloriously saved, and to do no good work! Say, if war broke out, and the Emperor were here, and you saw some charging into the midst of the phalanxes of the enemy, hewing them down, dealing wounds by thousands, others thrusting (with the sword\u2019s point), others hounding (now here, now there), others dashing on horseback, and these praised by the Emperor, admired, applauded, crowned: others on the contrary thinking themselves well off if they take no harm, and keeping in the hindmost ranks, and sitting idly there; then after the close of the war, the former sort summoned, honored with the greatest gifts, their names proclaimed by the heralds: while of the latter, not even the name becomes known, and their reward of the good obtained is only that they are safe: which sort would you wish to belong to? Why, if you were made of stone, if you were more stupid even than senseless and lifeless things, would you not ten thousand times rather belong to the former? Yea, I beseech and implore you. For if need were to fall fighting, ought you not eagerly to choose this? See you not how it is with them that have fallen in the wars, how illustrious they are, how glorious? And yet they die a death, after which there is no getting honor from the emperor. But in that other war, there is nothing of the kind, but thou shalt in any wise be presented with thy scars. Which scars, even without persecutions, may it be granted all us to have to exhibit, through Jesus Christ our Lord, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, and world without end. Amen.\nSo mss. and Edd. but the clause \u1f41 \u0398\u03b5\u1f78\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03ba\u03ad\u03bb\u03b5\u03c5\u03c3\u03b5 might be better transferred, in the sense, \u201cIt is only in obedience to God\u2019s command that I come to you.\u201d Below, \u0395\u1f36\u03c4\u03b1 \u1f35\u03bd\u03b1 \u03bc\u03b7\u03b4\u03b5\u1f76\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u03c4\u1f74\u03bd \u03c7\u03ac\u03c1\u03b9\u03bd \u1f14\u03c7\u1fc3 (A. B. C. D. F. Cat.) \u1f10\u03c0\u03ac\u03b3\u03b5\u03b9 (om. C.) \u03c4\u03af \u03c6\u03b7\u03c3\u03af\u03bd; (A. B. C. but Cat. for \u1f10\u03c0\u03ac\u03b3\u03b5\u03b9 \u03c4\u03af \u03c6\u03b7\u03c3\u03af\u03bd; has, \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03c6\u03b7\u03c3\u03af\u03bd\u00b7) \u039a\u03b1\u1f76 \u1f10\u03bc\u03bf\u1f76 \u03ba. \u03c4. \u03bb. We read, \u0395\u1f36\u03c4\u03b1 \u1f10\u03c0\u03ac\u03b3\u03b5\u03b9, \u039a\u03b1\u1f76 \u1f10\u03bc\u03bf\u1f76 \u1f14\u03b4\u03b5\u03b9\u03be\u03b5\u03bd \u1f41 \u0398\u03b5\u1f78\u03c2 (\u1f35\u03bd\u03b1 \u03bc\u03b7\u03b4\u03b5\u1f76\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u03c4\u1f74\u03bd \u03c7\u03ac\u03c1\u03b9\u03bd \u1f14\u03c7\u1fc3 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03c6\u03b7\u03c3\u1f76\u03bd) \u03bc\u03b7\u03b4\u03ad\u03bd\u03b1 \u03ba. \u03c4. \u03bb.\ni:555\nBy saying \u201cit is not lawful,\u201d Peter does not refer to any specific command in the Mosaic law forbidding intercourse with Gentiles. The separateness of the Jewish people from the heathen world had, indeed, its basis in the Levitical system, especially in the regulations concerning ceremonial cleanness. Still the Jews had constant commercial relations with other nations. Peter here refers, no doubt, to the customary and traditional exclusiveness of his nation which had become a social as well as a religious trait, and which had been extended far beyond the purport of the Mosaic requirements, which had for their end the preservation of the truth and purity of the religion of the nation. This exclusive and jealous spirit is frequently reflected in the N.T. and contemporaneous literature. The Jewish Christians accuse Peter (Acts xi. 3) of eating with the uncircumcised. On another occasion, the prejudices of his kinsmen and friends intimidated him and constrained him to break off his custom of associating with the Gentile Christians at meals (Gal. ii. 11 sq.). \u201cMoses,\u201d says Josephus, \u201cdoes not allow those who come to us without living according to our laws to be admitted into communion with us\u201d (Contra Apion. ii. 29). Tacitus accuses the Jews of harboring \u201cthe bitterest animosity against all other nations\u201d (Hist. v. 5) and Juvenal says that they will not point out the way except to those of their own religion, and that they will \u201cconduct those only to the fountain inquired after who are circumcised\u201d (Sat. xiv. 103). How great was the lesson then, which Peter had been taught in the vision! It is not strange that it was only gradually learned and practised.\u2014G.B.S.\ni:556\n\u039a\u03b1\u1f76 \u1f10\u03bd \u03c4\u03b9\u03c3\u1f76\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03b9\u03c2\u00b7 so all the mss. with Cat. (\u1f14\u03bd \u03c4\u03b9\u03c3\u03b9\u03bd \u1f21\u03bc.) and \u0152cum. If the text be not corrupt, Chrys. must be understood to interpret \u1f00\u03c0\u1f78 \u03c4\u03b5\u03c4\u03ac\u03c1\u03c4\u03b7\u03c2 \u1f21\u03bc. of the \u201cfourth day of the week:\u201d i.e. Cornelius had anticipated, among other pious observances, this practice also, viz. of the Wednesday fast. Otherwise, there is no intelligible connection for the following words, \u0394\u03b9\u1f70 \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b5\u1f36\u03c0\u03b5\u03bd, \u1fbd\u0391\u03c0\u1f78 \u03c4\u03b5\u03c4\u03ac\u03c1\u03c4\u03b7\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2. This, he says, was an advance in piety: and then it was that the Angel appeared to him. Then he proceeds to argue, that it is not \u201cfour days ago,\u201d for the time does not amount to that number of days: the day on which Peter arrived was not the fourth, but between that and the day on which Cornelius prayed, there are but two entire days. It seems that this must be St. Chrysostom\u2019s meaning, though it is obscured by mistakes of the scribes. B. C. \u03b1\u1f55\u03c4\u03b7 \u03bc\u03af\u03b1 \u1f21\u03bc\u03ad\u03c1\u03b1\u00b7 \u03ba\u03b1\u1f76 \u1f25\u03bd \u1f26\u03bb\u03b8\u03bf\u03bd \u03bc\u03af\u03b1\u00b7 \u03ba\u03b1\u1f76 \u03c4\u1fc7 \u03c4\u03c1\u03af\u03c4\u1fc3 \u1f10\u03c6\u03ac\u03bd\u03b7\u00b7 \u1f61\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1\u03bd \u03bc\u03b5\u03b8\u1fbd \u1f23\u03bd \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03be\u03b1\u03c4\u03bf. (A. omits the passage.) E. D. F. Edd. \u03b1\u1f55\u03c4\u03b7 \u03bc\u03af\u03b1 \u1f21\u03bc\u03ad\u03c1\u03b1\u00b7 \u03ba\u03b1\u1f76 \u1f23\u03bd \u1f00\u03c0\u1fc6\u03bb\u03b8\u03bf\u03bd \u03bf\u1f31 \u03c0\u03b5\u03bc\u03c6\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2, \u03bc\u03af\u03b1\u00b7 \u03ba\u03b1\u1f76 \u1f23\u03bd \u1f26\u03bb\u03b8\u03bf\u03bd, \u03bc\u03af\u03b1\u00b7 \u03ba\u03b1\u1f76 \u03c4\u1fc2 \u03c4\u03b5\u03c4\u03ac\u03c1\u03c4\u1fc3 \u1f10\u03c6\u03ac\u03bd\u03b7\u00b7 \u1f61\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1\u03bd \u03bc\u03b5\u03b8\u1fbd \u1f23\u03bd \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03be\u03b1\u03c4\u03bf. Cat. and \u0152c. agree with E. D. F. in supplying the clause omitted in B. C , to which however they add \u03c0\u03b1\u03c1\u1f70 \u039a\u03bf\u03c1\u03bd\u03b7\u03bb\u03af\u03bf\u03c5: they have also \u03c4\u03b5\u03c4\u03ac\u03c1\u03c4\u1fc3 \u1f10\u03c6\u03ac\u03bd\u03b7, but for the last clause they read, \u1f61\u03c3\u03b5\u1f76 \u03c4\u03c1\u03af\u03c4\u03b7\u03bd \u1f65\u03c1\u03b1\u03bd \u03bc\u03b5\u03b8\u1fbd \u1f23\u03bd \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03be\u03b1\u03c4\u03bf. But the sense intended by Chrys. should be: \u201cThis, the day (on which they left Joppa), is one day (before the day on which Cornelius is speaking): and the day on which the messengers from Cornelius came, one day; (therefore the second day before that on which Cornelius is speaking:) and on the third day (previous) the Angel appeared: so that, exclusively of the day on which Cornelius is speaking, and that on which Cornelius prayed, there are two days.\u201d This sense will be satisfied by reading, \u03b1\u1f55\u03c4\u03b7 \u03bc\u03af\u03b1 \u1f21\u03bc\u03ad\u03c1\u03b1\u00b7 \u03ba\u03b1\u1f76 \u1f23\u03bd \u1f26\u03bb\u03b8\u03bf\u03bd \u03bf\u1f31 \u03c0\u03b5\u03bc\u03c6\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u03c0\u03b1\u03c1\u1f70 \u039a\u03bf\u03c1\u03bd\u03b7\u03bb\u03af\u03bf\u03c5, \u03bc\u03af\u03b1\u00b7 \u03ba\u03b1\u1f76 \u03c4\u1fc7 \u03c4\u03c1\u03af\u03c4\u1fc3 \u1f10\u03c6\u03ac\u03bd\u03b7\u00b7 & 244\u00b7\u03c3\u03c4\u03b5 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b4\u03c5\u1f78 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u03bc\u03b5\u03b8\u1fbd \u1f23\u03bd \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03be\u03b1\u03c4\u03bf. The scribes, mistaking both the drift and the method of the calculation, supposed \u03b1\u1f55\u03c4\u03b7 \u1f21\u03bc. to mean \u201cthe day of Peter\u2019s arrival:\u201d but the day before that was the day on which they came away (\u1f00\u03c0\u1fc6\u03bb\u03b8\u03bf\u03bd) from Joppa, and on the previous day the messengers arrived (\u1f26\u03bb\u03b8\u03bf\u03bd), and on the day before that, which is therefore the fourth, the Angel appeared: hence they insert the words \u03ba\u03b1\u1f76 \u1f23\u03bd \u1f00\u03c0\u1fc6lqon\u2026\u03bc\u03af\u03b1, in order to make out the calculation, i.e. to verify the day of the Vision as the fourth day before that on which Cornelius is speaking. So Cat. \u0152c. and. E.D.F. But B. C. retain the original reading, and only mistake the abbreviated form \u1f65\u03c3\u03c4\u03b5 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b2'\u1f21\u03bc., i.e. \u03b4\u03c5\u1f78 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2, as if it meant \u201cthe second day,\u201d \u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd: which reading, though unintelligible, was retained by the later Editors. But what Chrys. means to say, is, that, not reckoning the day of the vision and the day of the meeting, there are two whole days: therefore the day of the vision was not \u201cthe fourth day hence;\u201d consequently, that it means \u201cthe fourth day of the week.\u201d This hasty and ill considered interpretation of the expression \u03b1\u03c0\u1f78 \u03c4\u03b5\u03c4\u03ac\u03c1\u03c4\u03b7\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2, was suggested by the circumstance that the rule was to fast on the dies stationum, \u03c4\u03b5\u03c4\u03c1\u1f70\u03c2 and \u03c0\u03c1\u03bf\u03c3\u03ac\u03b2\u03b2\u03b1\u03c4\u03bf\u03bd, to \u201cthe ninth hour:\u201d so that the practical scope of the interpretation may be of this kind: \u201cSee how this man, Gentile as he was, had forestalled our rule of discipline: he fasted on the fourth day of the week, and to the ninth hour of the day: and see how God was pleased to approve of his piety, by sending the Angel to him on that day, and at that hour. But you who know the rule, and why it is prescribed, do not obey it,\u201d etc.\u2014On the Dies Stationum, see Tertull. de Jejun. 1. where in defence of the Montanists, who extended the fast beyond the ninth hour, (or 3 p.m.) he says: Arguunt nos quod stationes plerumque in vesperam producamus: ib. 10. \u00c6que stationes nostras ut indignas, quasdam vero et in serum constitutas, novitatis nomine incusant, hoc quoque munus et ex arbitrio obeundum esse dicentes, et non ultra nonam detinendum, suo scilicet more: i.e. the Catholics maintained, that the fast on these days ought not to be compulsory, nor to be prolonged beyond the ninth hour. Epiphan. Expos. Fid. \u00a7. 22. \u03b4\u1f30 \u1f45\u03bb\u03bf\u03c5 \u03bc\u1f72\u03bd \u03c4\u03bf\u1fe6 \u1f14\u03c4\u03bf\u03c5\u03c2 \u1f21 \u03bd\u03b7\u03c3\u03c4\u03b5\u03af\u03b1 \u03c6\u03c5\u03bb\u03ac\u03c4\u03c4\u03b5\u03c4\u03b1\u03b9 \u1f10\u03bd \u03c4\u1fc7 \u03b1\u1f50\u03c4\u1fc7 \u1f01\u03b3\u03af& 139\u00b7 \u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u1fc7 \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af& 139\u00b7, \u03c6\u03b7\u03bc\u1f76 \u03b4\u1f72 \u03c4\u03b5\u03c4\u03c1\u03ac\u03b4\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b1\u03b2\u03b2\u03ac\u03c4\u03c9 \u1f15\u03c9\u03c2 \u1f65\u03c1\u03b1\u03c2 \u1f10\u03bd\u03bd\u03ac\u03c4\u03b7\u03c2.\ni:557\nIt is wholly improbable that \u1f00\u03c0\u1f78 \u03c4\u03b5\u03c4\u03c1\u03ac\u03c4\u03b7\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 refers to the fourth day of the week, as Chrys. supposes. The meaning is that, four days ago (reckoning from the time when he was speaking) he was praying (\u201cobserving the ninth hour of prayer\u201d) until the time of day at which he was now saying these words to Peter. There is still less ground for Chrysostom\u2019s interpretation if with Lechler, Tischendorf, and Westcott and Hort \u03bd\u03b7\u03c3\u03c4\u03b5\u1f51\u03c9\u03bd be omitted from the text.\u2014G.B.S.\ni:558\nThe letters a, b, c, d, mark the order of these portions in B. C. At the end of (a) the clause, \u201cWe are present,\u201d etc. is repeated. In A the order is, a, d, the rest being omitted: in the modern text, a, d, c, b: and the text, \u201cNow therefore are we all present,\u201d etc. between (c) and (b).\u2014With the interpretation of \u03b4\u03b5\u03ba\u03c4\u1f78\u03c2 comp. Severianus of Gabala in the Catena on x. 4, \u03bf\u1f50\u03ba \u03b5\u1f36\u03c0\u03b5\u03bd \u1f10\u03bd \u03c0\u03b1\u03bd\u03c4\u1f76 \u1f14\u03b8\u03bd\u03b5\u03b9 \u1f41 \u03c0\u03bf\u03b9\u1ff6\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd \u03c3\u03ce\u03b6\u03b5\u03c4\u03b1\u03b9, \u1f00\u03bb\u03bb\u1f70 \u03b4\u03b5\u03ba\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd. \u03c4\u03bf\u03cd\u03c4\u03b5\u03c3\u03c4\u03b9\u03bd, \u1f04\u03be\u03b9\u03bf\u03c2 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c4\u03bf\u1fe6 \u03b4\u03b5\u03c7\u03b8\u1fc6\u03bd\u03b1\u03b9. And St. Chrys. Hom. viii. in 1 Cor. C. \u03b4\u03b5\u03ba\u03c4\u1f78\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u1f10\u03c3\u03c4\u03b9\u00b7 \u03c4\u03bf\u03cd\u03c4\u03b5\u03c3\u03c4\u03b9, \u03ba\u03b1\u03bb\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03c3\u03c0\u1fb6\u03c4\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78\u03bd \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f74\u03bd \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd. Paul is cited as an instance: persecutor as he was, \u201cyet, because he led a blameless life, and did not these things of human passion, he was both accepted and far outwent all. But if some one should say, \u2018How is it that such an one, the Greek, kind as he is and good and humane, continues in error?\u2019 I answer, that he has a fault of a different kind, vainglory or sluggishness of mind, or not being in earnest about his salvation, but thinking that all the circumstances of his life are mere chance-medley and haphazard. But by \u2018him that worketh righteousness,\u2019 Peter means, him that is blameless in all things (comp. infra p. 151.)\u2026\u2026\u2018How is it then,\u2019 you will say, \u2018that impure persons have been accounted worthy to have the Gospel preached to them (\u03ba\u03b1\u03c4\u03b7\u03be\u03b9\u03ce\u03b8\u03b7\u03c3\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03ba\u03b7\u03c1\u03cd\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2)?\u2019 Because they were willing and desirous. For some, even which are in error, He draws, when they become cleansed from their vices; and others coming of their own accord, He repulses not: many also have inherited their piety from their ancestors.\u201d\ni:559\nThe word \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bb\u03ae\u03bc\u03c0\u03c4\u03b7\u03c2\u2014\u201crespector of persons\u201d\u2014(personarum acceptor Vulg.) is a term founded upon the phrase, \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03b5\u03b9\u03bd \u03c0\u03c1\u1f41\u03c3\u03c9\u03c0\u03bf\u03bd, an imitation of the Hebrew \u05e0\u05e9\u05d0 \u05e4\u05e0\u05d9\u05dd, to accept the person, the presence; to have a favorable or partial regard to the outward appearance,\u2014as opposed to \u05d4\u05e9\u05d9\u05d1 \u05e4\u05e0\u05d9\u05dd, to turn away the face (of the petitioner) i.e. to deny him favor or acceptance (1 Kings 2:16, 17, 20, 2 Chr. 6:42, Gen. 32:21, 1 Kings 5:11 Kings 2:16, 17, 20; 2 Chron. vi. 42; cf. Gen. xxxii. 21; 1 Kgs. v. i.)\u2014G.B.S.\ni:560\nThe pertinent comments of Dr. Gloag may here be fitly introduced (Acts 10.35): \u201cPeter is here speaking of the admissibility of the Gentiles into the Church of Christ; and he here asserts that there is no natural obstacle in the way of any one who fears God and works righteousness; that there is now no barrier such as circumcision, no external hindrance, but that all are equally acceptable to God. As Meyer well puts it, \u03b4\u03b5\u03ba\u03c4\u1f78\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u1f10\u03c3\u03c4\u03af\u03bd indicates the capability in relation to God to become a Christian, but not the capability to be saved without Christ; or, as Bengel observes, non indifferentissimus religionum, sed indifferenta nationum hic asseritur.\u201d (Gloag, Com. in loco).\u2014G.B.S.\ni:561\nThere is no sufficient reason for the statement of Chrys. that those to whom Peter spoke did not know Jesus. It is meant that they were acquainted with the chief facts of his life. Grammatically \u0399\u03b7\u03c3\u03bf\u1fe6\u03bd (Acts 10.38) must be construed as the object (resumed in another form) of \u1f51\u03bc\u03b5\u1fd6\u03c2 \u03bf\u1f34\u03b4\u03b1\u03c4\u03b5 (Acts 10.37). Residents in C\u00e6sarea must have heard of Jesus\u2019 teaching and miracles, during his lifetime on earth. Moreover, the apostles had taught in the neighboring cities and wrought miracles, and probably Philip had been for some little time residing and laboring in C\u00e6sarea itself (Acts viii. 40).\u2014G.B.S.\ni:562\n\u1fbd\u0395\u03bd\u03c4\u03b5\u1fe6\u03b8\u03b5\u03bd \u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03c3\u03b9 \u03c0\u03bf\u03bb\u03bb\u1f70\u03c2 \u03c0\u03b7\u03c1\u03ce\u03c3\u03b5\u03b9\u03c2 \u03b4\u03b9\u03b1\u03b2\u03bf\u03bb\u03b9\u03ba\u1f70\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u1f74\u03bd (B., \u03b4\u03b9\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u1f70\u03c2) \u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 (Cat., \u03c3\u03c9\u03bc\u03ac\u03c4\u03c9\u03bd) \u1f51\u03c0\u1fbd \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5 \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b1\u03c2. The term \u03c0\u03ae\u03c1\u03c9\u03c3\u03b9\u03c2 here includes loss of sight, speech, hearing, palsied or withered limbs. \u201cHe shows that these are diabolical, and that they are a violent wrenching, or distortion, of the body from its proper condition, caused by him.\u201d The sense requires either \u03b4\u03b9\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u1f70\u03c2 or \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd. The next sentence, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03ba\u03b1\u1f76 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd, omitted by Edd., though, except E., all the mss. and Cat. have it, may refer to such expressions as that in Luke xiii. 16. Or, it may be in its proper place after the following clause, \u201cFor God was with Him:\u201d again, a lowly expression: just as Christ spake: \u201cfor My Father is with Me.\u201d\ni:563\nThe letters denote the order of the parts in the mss. and Edd.\ni:564\n\u03ba\u03b1\u1f76 \u03b4\u03cc\u03b3\u03bc\u03b1 \u03c4\u03af\u03b8\u03b7\u03c3\u03b9 (E. Edd. \u03b5\u1f30\u03c3\u03ac\u03b3\u03b5\u03b9) \u03ba\u03b1\u1f76 \u03c0\u03bf\u03bb\u03af\u03c4\u03b5\u03b9\u03b1\u03bd. i. e. \u201cit is assumed, or the case is put, that the person has the right doctrine, of the One True God (that feareth God), and that he is of a right conversation (that worketh righteousness.)\u201d\ni:565\nIn the mss. and Edd. the order is confused. In the old text: \u201cThe word\u2014Lord of all. First he discourses\u2014with ardor. Yet for all this He did not spare them. Then he proves how He is Lord of all. Which He sent, preaching good tidings, not bringing judgment. [3.] He is sent from God to the Jews. Then He shows this withal from the things which He achieved,\u201d etc. So, with verbal alterations, the modern text, except that it omits the clause, \u03bf\u1f50 \u03bc\u1f74\u03bd \u03bf\u1f50\u03b4\u1f72 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f10\u03c6\u03b5\u03af\u03c3\u03b1\u03c4\u03bf.\ni:566\nHere also the order in the mss. is confused. \u201cAgain proof. How God\u2014with power. Whence does this appear? who went about\u2014of the devil. Then from the good that He did, and the greatness,\u201d etc. The modern text has the same order, and the alterations do not affect the sense.\ni:567\nPerhaps it should be \u03c6\u03b1\u03bd\u03c4\u03b1\u03c3\u03b8\u1fc7, \u201cthat he (Cornelius) may not imagine,\u201d etc., therefore he mentions first the Divine Mission, then the Crucifixion.\ni:568\n\u03c4\u03b1\u03cd\u03c4\u03b7\u03c2 \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f72\u03bd \u03bf\u1f55\u03c4\u03c9 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u1f26\u03bd, \u1f61\u03c2 \u03c4\u1f78 \u03c6\u03b1\u03b3\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b9\u03b5\u1fd6\u03bd. Cat. rightly omits \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u1f26\u03bd. E. Edd. \u03bf\u1f55\u03c4\u03c9\u03c2 \u03b5\u1f30\u03c2 \u1f00\u03c0\u03cc\u03b4\u03b5\u03b9\u03be\u03b9\u03bd \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd, \u1f61\u03c2.\ni:569\nThe original reporter seems to have misunderstood what was said. If \u03b5\u1f30\u03c0\u03ad \u03bc\u03bf\u03b9 be retained, we must read \u03bf\u1f50\u03c7\u1f76 \u03b1\u1f50\u03c4\u1f78\u03c2. The sense is, \u201cTake heed lest any lay the blame of your evil doings upon God. For you know what would be said of a magistrate who should let a murderer go unpunished; that he would be held responsible for all the murders that may be afterwards done by that man, or in consequence of his impunity. Dread lest through your misconduct God be thus blasphemed.\u201d But\u2014as if Chrysostom\u2019s meaning had been, Since God\u2019s purpose in forgiving us our sins was, that we should lead more virtuous and holy lives, therefore let none presume to say that God, by forgiving us, is the cause of the evil doings of which we are afterwards guilty\u201d\u2014the modern text (E. D. F. Edd.) goes on thus: \u201cFor say, if a magistrate, etc. is he judged to be the cause of the murders thereafter committed? By no means. And how is it that we ourselves, while, by the things we dare to do, we expose God to be insulted by godless tongues, do not fear and shudder? For what,\u201d etc.\ni:570\nE. D. F. Edd. \u201cTherefore, that it may not be possible for Him through us to be called, etc., and lest by the very fact of His being thus blasphemed; we ourselves become liable to the punishment thereof (\u2018For through you,\u2019 it is written, \u2018My Name is blasphemed among the Gentiles,\u2019) let us cause the very opposite to be said, by having our conversation worthy of Him that calleth us, and (worthily) approaching to the baptism of adoption. For great indeed,\u201d etc. In C. it is: \u201cteacher of wickedness. Let us cause the very opposite to be said. For great indeed.\u201d etc. B. \u201cteacher of wickedness. For great indeed,\u201d etc. But the genuineness of the latter clauses, \u1f00\u03be\u03af\u03c9\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2 \u03c0\u03bf\u03bb\u03b9\u03c4\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03c4\u1fc6\u03c2 \u03c5\u1f31\u03bf\u03b8\u03b5\u03c3\u03af\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b9\u03cc\u03bd\u03c4\u03b5\u03c2 \u03b2\u03b1\u03c0\u03c4\u03af\u03c3\u03bc\u03b1\u03c4\u03b9, which are also needed by the following context, is attested by A. which retains them; for this ms. abridges much, but never borrows from the modern text.\ni:571\nHere all the mss. have \u03a4\u03af \u03c6\u03b5\u03cd\u03b3\u03b5\u03b9\u03c2; \u03c4\u03af \u03c4\u03c1\u03ad\u03bc\u03b5\u03b9\u03c2; \u03c4\u03af \u03b4\u03ad\u03b4\u03bf\u03b9\u03ba\u03b1\u03c2; (Edd. omit the two latter clauses,) which, being out of place here, and required below, we have transposed to the beginning of the set of questions \u039c\u1f74 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03ba \u1f14\u03bd\u03b9 \u03ba. \u03c4. \u03bb.\u2014Below, he laments that the Catechumens, while delaying their baptism, if possible, to their dying hour, think themselves no way concerned to lead a virtuous life: of the baptism he distinguishes three classes: 1. those who received the sacrament in infancy; 2. those who were baptized in sickness and fear of death, but afterwards recovered: both which sorts, he says, are alike careless (the former because baptized in unconscious infancy), the latter because they did not think to survive, and had no hearty desire to live to the glory of God; 3. those baptized in mature age, and in health; and these also, if at the time their affections were kindled, soon let the flame go out.\ni:572\n\u03bf\u1f50\u03b4\u1f72\u03bd \u03c0\u03c1\u03bf\u03c3\u03c0\u03bf\u03b9\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9, meaning perhaps, \u201cthey will pretend to make no account of that: they will say that that makes no difference.\u201d Edd. from E. only, \u03bf\u1f50\u03b4\u1f72 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f00\u03c6\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03b1\u03b9, \u201cthey do not desist for all that.\u201d\u2014Below: \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b4\u03b9\u03ac\u03c0\u03bb\u03b1\u03c4\u03c4\u03b5\u03ba\u03b1\u1f76 \u1fe5& 192\u00b7\u03b8\u03bc\u03b9\u03b6\u03b5: i.e. Christ does not require you to abandon your calling in life, but these same occupations and duties of your station He bids you to mould and bring into entire conformity with His commandments:\u2014\u03c4\u1f78\u03bd \u1f00\u03c0\u03c1\u03ac\u03b3\u03bc\u03bf\u03bd\u03b1 \u03b2\u03af\u03bf\u03bd \u03b6\u1fc7\u03bd \u03ba\u03b1\u1f76 \u1f00\u03ba\u03af\u03bd\u03b4\u03c5\u03bd\u03bf\u03bd: something is wanting, the sense being, \u201cmaking it your object (not to obtain distinction, wealth, etc. but) to lead a quiet life in godliness and honesty.\u201d Savile reads \u03b6\u1fc6\u03b8\u03b9.\ni:573\n\u039a\u03b1\u1f76 \u1f10\u03c0\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b8\u03ae\u03ba\u03b7\u03c2 \u03bc\u03ad\u03c3\u03b5\u03b9, \u1f03 \u03c0\u03c1\u03bf\u03b7\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03c2 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2\u00b7 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u03b5\u1f36\u03b4\u03b5\u03bd, \u03c6\u03b7\u03c3\u03af, \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd \u03ba. \u03c4. \u03bb. The modern text (E. D. F. Edd.) inverts the meaning: \u039a\u03b1\u1f76 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 \u03bc\u1f72\u03bd \u03bf\u1f50\u03b4\u1f72 \u1f10\u03bd \u03c0\u03c1\u03bf\u03c3\u03b8\u03ae\u03ba\u03b7\u03c2 \u03bc\u03ad\u03c1\u03b5\u03b9, \u03bf\u1f57\u03c4\u03bf\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03b7\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03c2. \u201cAnd the former does not even by way of additional boon (hold out this), the latter (Christ) as the main thing.\u201d Adding, \u201cI have been young, saith (the Psalmist), for indeed I am become old: and I never saw,\u201d etc.\ni:574\nE. D. F. Edd. \u201c\u2018Yes,\u2019 say you, \u2018those (are to be had) without labor, these with labor.\u2019 Away with (such talk): it is not, no it is not so, but if one must say the truth, those (objects) are more yoked with toils, and are achieved with greater toil: but these, if we choose, easily.\u201d\ni:575\n\u1fde\u03a9\u03c3\u03c4\u03b5 \u03bc\u1f74 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03b8\u03af\u03b6\u03b5\u03c4\u03b5 \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2, \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u03bb\u03cd\u03c3\u03b9\u03bd \u03b6\u03b7\u03c4\u03b5\u1fd6\u03bd. A. B. C. Sav. But the modern text has \u03bc\u03cc\u03bd\u03bf\u03bd for \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf, and adds \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u03bc\u1f74 \u03b6\u03b7\u03c4\u03b5\u1fd6\u03bd: \u201ctherefore accustom yourselves not only to seek the solution (of the questions), but also not to raise the questions.\u201d\u2014Below: \u1f65\u03c3\u03c4\u03b5 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bc\u03b1\u03bd\u03b8\u03ac\u03bd\u03bf\u03bc\u03b5\u03bd (so A. D. F. Sav. the rest, \u03bc\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9\u03bc\u03b5\u03bd) \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b6\u03b7\u03c4\u03b5\u1fd6\u03bd, \u03bf\u1f50\u03c7\u1f76 (Edd. \u1f22) \u03c4\u1f70 \u03b6\u03b7\u03c4\u03b7\u03b8\u03ad\u03bd\u03c4\u03b1 \u03bb\u03cd\u03b5\u03b9\u03bd.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XXIII on Acts x. 23, 24.","type":"page"}