{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110035.htm","path":"chr/ecf/111/1110035.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110035.htm","text":"\u201cAnd as they were going out (text rec. \u2018from the syn. of the Jews,\u2019) they besought (the Gentiles) that these words might be spoken unto them on the following sabbath.\u201d\nDo you mark Paul\u2019s wisdom? He not only gained admiration at the time, but put into them a longing desire for a second hearing, while in what he said he dropped some seeds (\u03b5\u1f30\u03c0\u03ce\u03bd \u03c4\u03b9\u03bd\u03b1 \u03c3\u03c0\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1) as it were, and forbore to solve (the questions raised), or to follow out the subject to its conclusion, his plan being to interest them and engage their good-will to himself, 680 and not make (people) listless and indifferent by casting all at once into the minds of those (who first heard him). He told them the fact, that \u201cthrough this Man is remission of sins announced unto you,\u201d but the how, he did not declare. \u201cAnd when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas\u201d\u2014after this point he puts Paul first 681 \u2014\u201cwho, speaking unto them, persuaded them to continue in the grace of God.\u201d (Acts 13.43.) Do you observe the eagerness, how great it is? They \u201cfollowed\u201d them, it says. Why did they not baptize them immediately? It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. \u201cAnd the next sabbath day came almost the whole city together to hear the word of God.\u201d (Acts 13.44.) \u201cBut when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, contradicting and blaspheming.\u201d (Acts 13.45.) See malice wounded in wounding others: this made the Apostles more conspicuous\u2014the contradiction which those offered. In the first instance then they of their own accord besought them to speak (and now they opposed them): \u201ccontradicting,\u201d it says, \u201cand blaspheming.\u201d O recklessness! \u201cThen Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.\u201d (Acts 13.46.) Do you mark how by their contentious behavior they the more extended the preaching, and (how the Apostles here) gave themselves the more to the Gentiles, having (by this very thing) pleaded their justification, and made themselves clear of all blame with their own people (at Jerusalem)? (c) See 682 how by their \u201cenvy\u201d they bring about great things, other (than they looked for): they brought it about that the Apostles spake out boldly, and came to the Gentiles! For this is why he says, \u201cAnd speaking out boldly, Paul and Barnabas said.\u201d They were to go out to the Gentiles: but observe the boldness coming with measure: 683 for if Peter pleaded in his justification, much more these needed a plea, none having called them there. (Acts 11.4.) But by saying \u201cTo you first,\u201d he showed that to those also it was their duty (to preach), and in saying \u201cNecessary,\u201d he showed that it was necessary to be preached to them also. \u201cBut since ye turn away from it\u201d\u2014he does not say, \u201cWoe unto you,\u201d and \u201cYe are punished,\u201d but \u201cWe turn unto the Gentiles.\u201d With great gentleness is the boldness fraught! (a) Also he does not say, \u201cYe are unworthy,\u201d but \u201cHave judged yourselves unworthy. Lo, we turn unto the Gentiles. For so hath the Lord commanded us, saying, I have sent thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.\u201d (Acts 13.47.) For that the Gentiles might not be hurt at hearing this, as 684 if the case were so that, had the Jews been in earnest, they themselves would not have obtained the blessings, therefore he brings in the prophecy, saying, \u201cA light of the Gentiles,\u201d and, \u201cfor salvation unto the ends of the earth. And hearing\u201d (this) \u201cthe Gentiles\u201d (Acts 13.48)\u2014this, while it was more cheering to them, seeing the case was this, that whereas those were of right to hear first, they themselves enjoy the blessing, was at the same time more stinging to those\u2014\u201cand the Gentiles,\u201d it says, \u201chearing\u201d (this) \u201cwere glad, and glorified the word of the Lord: and believed, as many as were ordained unto eternal life\u201d: i.e., set apart for God. 685 Observe how he shows the speediness of the benefit: \u201cAnd the word of the Lord was borne through all the region,\u201d (Acts 13.49) \u03b4\u03b9\u03b5\u03c6\u03ad\u03c1\u03b5\u03c4\u03bf, 686 instead of \u03b4\u03b9\u03b5\u03ba\u03bf\u03bc\u03af\u03b6\u03b5\u03c4\u03bf, \u201cwas carried or conveyed through (it).\u201d (d) \u201cBut the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.\u201d (Acts 13.50.) \u201cThe devout women,\u201d (b) 687 instead of the proselyte-women. They did not stop at \u201cenvy,\u201d but added deeds also. (e) Do you see what they effected by their opposing the preaching? to what dishonor they brought these (\u201chonorable women\u201d)? \u201cBut they shook off the dust of their feet against them, and came unto Iconium.\u201d (Acts 13.51.) Here now they used that terrible sign which Christ enjoined, \u201cIf any receive you not, shake off the dust from your feet\u201d (Matt. x. 14; Mark vi. 11); but these did it upon no light ground, but because they were driven away by them. This was no hurt to the disciples; on the contrary, they the more continued in the word: \u201cAnd the disciples were filled with joy, and with the Holy Ghost\u201d (Acts 13.52) for the suffering of the teacher does not check his boldness, but makes the disciple more courageous.\n\u201cAnd it came to pass in Iconium, that they went both together into the synagogue of the Jews.\u201d (Acts 14.1.) Again they entered into the synagogues. See how far they were from becoming more timid! Having said, \u201cWe turn unto the Gentiles,\u201d nevertheless 688 (by going into the synagogues) they superabundantly fortify their own justification (with their Jewish brethren). \u201cSo that,\u201d it says, \u201ca great multitude both of Jews and Greeks believed.\u201d For it is likely they discoursed as to Greeks also. \u201cBut the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.\u201d (Acts 14.2.) Together (with themselves) now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. \u201cLong time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.\u201d (Acts 14.3.) This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause\u2014therefore it is that for a long while they work no signs\u2014while the conversion of the hearers was (the effect) of the signs, 689 though their boldness also contributed somewhat. \u201cBut the multitude of the city was divided: and part held with the Jews, and part with the Apostles.\u201d (Acts 14.4.) No small matter this dividing. And this was what the Lord said, \u201cI am not come to bring peace, but a sword.\u201d (Matt. x. 34.) \u201cAnd when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel.\u201d (Acts 14.5-7.) Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man. 690 \u201cAnd there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother\u2019s womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice\u201d\u2014why with a loud voice? that the multitude should believe\u2014\u201cStand upright on thy feet.\u201d (Acts 14:8, 9.) But observe, he gave heed, it says, to the things spoken by Paul. 691 Do you mark the elevation of the man\u2019s mind (\u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03bd)? He was nothing defeated (\u03c0\u03b1\u03c1\u03b5\u03b2\u03bb\u03ac\u03b2\u03b7) by his lameness for earnestness of hearing. \u201cWho fixing his eyes upon him, and perceiving,\u201d it says, \u201cthat he had faith to be made whole.\u201d He was already predisposed in purpose of mind. 692 And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. \u201cAnd he leaped,\u201d it says, \u201cand walked.\u201d (Acts 14.10.) It was a proof of his perfect cure, the leaping. \u201cAnd when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.\u201d (Acts 14.11-13.) But this purpose was not yet manifest, for they spake in their own tongue, saying, \u201cThe gods in the likeness of men are come down to us:\u201d therefore the Apostle said nothing to them as yet. But when they saw the garlands, then they went out, and rent their garments, \u201cWhich when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you.\u201d (Acts 14:14, 15.) See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, \u201cWhy gaze ye on us, as though by our own power or holiness we had made him to walk\u201d (Acts 3.12)? so these also say the same. And Joseph also said of the dreams, \u201cIs not their interpretation of God?\u201d (Gen. lx. 8.) And Daniel in like manner, \u201cAnd to me also, not through the wisdom that is in me was it revealed.\u201d (Dan. ii. 30.) And Paul everywhere says this, as when he says, \u201cAnd for these things who is sufficient? Not that we are sufficient of ourselves to think (aught) as of ourselves, but our sufficiency is of God.\u201d (2 Cor. ii. 16; iii. 5.) But let us look over again what has been said.\n(Recapitulation.) \u201cAnd when they were gone out,\u201d etc. (Acts 13.42). Not merely were the multitudes drawn to them, but how? they besought to have the same words spoken to them again, and by their actions they showed their earnestness. \u201cNow when the congregation,\u201d etc. (Acts 13.43.) See the Apostles on all occasions exhorting, not merely accepting men, nor courting them, but, \u201cspeaking unto them,\u201d it says, \u201cthey persuaded them to continue in the grace of God. But when the Jews,\u201d etc. (Acts 13.45.) Why did they not contradict before this? Do you observe who on all occasions they were moved by passion? And they not only contradicted, but blasphemed also. For indeed malice stops at nothing. But see what boldness of speech! \u201cIt was necessary,\u201d he says, \u201cthat the word should have been spoken first to you, but since ye put it from you,\u201d\u2014(Acts 13.46) it 693 is not put as affronting (though) it is in fact what they did in the case of the prophets: \u201cTalk not to us,\u201d said they, \u201cwith talk\u201d\u2014(Is. xxx. 10): \u201cbut since ye put it from you\u201d\u2014it, he saith, not us: for the affront on your part is not to us. For that none may take it as an expression of their piety (that he says,) \u201cYe judge not yourselves worthy,\u201d therefore he first says, \u201cYe put it from you,\u201d and then, \u201cWe turn unto the Gentiles.\u201d The expression is full of gentleness. He does not say, We abandon you, but so that it is possible\u2014he would say\u2014that we may also turn hither again: and this too is not the consequence of the affront from you, \u201cfor so hath (the Lord) commanded us.\u201d\u2014(Acts 13.47.) \u201cThen why have ye not done this?\u201d 694 It was indeed needful that the Gentiles should hear, and this not before you: it is your own doing, the \u201cbefore you.\u201d \u201cFor so hath the Lord commanded us: I have set thee for a light of the Gentiles, that thou shouldest be for salvation,\u201d i.e. for knowledge which is unto salvation, and not merely of the Gentiles, but of all men, \u201cunto the ends of the earth\u2014As many as were ordained unto eternal life\u201d (Acts 13.48.): this is also a proof, that their having received these Gentiles was agreeable with the mind of God. But \u201cordained,\u201d not in regard of necessity: \u201cwhom He foreknew,\u201d saith the Apostle, \u201cHe did predestinate.\u201d (Rom. viii. 29.) \u201cAnd the word of the Lord,\u201d etc. (Acts 13.49.) No longer in the city (only) were (their doctrines) disseminated, but also in the (whole) region. For when they of the Gentiles had heard it, they also after a little while came over. \u201cBut the Jews stirred up the devout women, and raised persecution\u201d\u2014observe even of what is done by the women, they are the authors\u2014\u201cand cast them,\u201d it says, \u201cout of their coasts\u201d (Acts 13.50), not from the city merely. Then, what is more terrible, \u201cthey shook off the dust of their feet against them, and came unto Iconium. But the disciples, it says, were filled with joy, and with the Holy Ghost.\u201d (Acts 13:51, 52.) The teachers were suffering persecution, and the disciples rejoiced.\n\u201cAnd so spake, that a great multitude,\u201d etc. (Acts 14.1.) Do you mark the nature of the Gospel, the great virtue it has? \u201cMade their minds evil-affected,\u201d it says, \u201cagainst the brethren:\u201d (Acts 14.2.) i.e. slandered the Apostles, raised numberless accusations against them: (these people, being simple, 695 they \u201cmade evil-affected,\u201d disposed them to act a malignant part. And see how on all occasions he refers all to God. \u201cLong time,\u201d he says, \u201cabode they speaking boldly in the Lord, which gave testimony unto the word of His grace.\u201d (Acts 14.3.) Think not this (expression, \u201cGave testimony,\u201d) hath aught derogatory 696 (to the Lord\u2019s Divine Majesty): \u201cWho witnessed,\u201d it is said, \u201cbefore Pontius Pilate.\u201d (1 Tim. vi. 13.) Then the boldness\u2014\u201cand granted signs and wonders to be done by their hands.\u201d Here he speaks it as concerning their own nation. \u201cAnd the multitude of the city,\u201d etc. (Acts 14:4, 5.) Accordingly they did not wait for it, but saw the intention of attacking them, 697 and fled, on no occasion kindling their wrath, 698 \u201cto the cities of Lycaonia, Lystra, and Derbe, and the adjacent region.\u201d (Acts 14.6.) They went away into the country, not into the cities only.\u2014Observe both the simplicity of the Gentiles, and the malignity of the Jews. By their actions they showed that they were worthy to hear: they so honored them from the miracles only. The one sort honored them as gods, the other persecuted them as pestilent fellows: and (those) not only did not take offence at the preaching, but what say they? \u201cThe gods, in the likeness of men, are come down to us;\u201d but the Jews were offended. \u201cAnd they called Barnabas, Jupiter; and Paul, Mercurius.\u201d (Acts 14:11, 12.) I suppose Barnabas was a man of dignified appearance also. Here was a new sort of trial, from immoderate zeal, and no small one: but hence also is shown the virtue of the Apostles, (and) how on all occasions they ascribe all to God.\nLet us imitate them: let us think nothing our own, seeing even faith itself is not our own, but more God\u2019s (than ours). 699 \u201cFor by grace are ye saved through faith; and this,\u201d saith he, \u201cnot of ourselves; it is the gift of God.\u201d (Eph. ii. 8.) Then let us not think great things of ourselves, nor be puffed up, being as we are, men, dust and ashes, smoke and shadow. For say, Why dost thou think great things of thyself? Hast thou given alms, and lavished thy substance? And what of that? Think, what if God had chosen not to make thee rich? think of them that are impoverished, or rather, think how many have given (not their substance only, but) their bodies moreover, and after their numberless sacrifices, have 700 felt still that they were miserable creatures! Thou gavest for thyself, Christ (not for Himself, but) for thee: thou didst but pay a debt, Christ owed thee not.\u2014See the uncertainty of the future, and \u201cbe not high-minded, but fear\u201d (Rom. xi. 20); do not lessen thy virtue by boastfulness. Wouldest thou do something truly great? Never let a surmise of thy attainments as great enter thy mind. But thou art a virgin? So were those in (the Gospel) virgins, but they got no benefit from their virginity, because of their cruelty and inhumanity. 701 (Matt. xxv. 12.) Nothing like humility: this is mother, and root, and nurse,and foundation, and bond of all good things: without this we are abominable, and execrable, and polluted. For say\u2014let there be some man raising the dead, and healing the lame, and cleansing the lepers, but with 702 proud self-complacency: than this there can be nothing more execrable, nothing more impious, nothing more detestable. Account nothing to be of thyself. Hast thou utterance and grace of teaching? Do not for this account thyself to have aught more than other men. For this cause especially thou oughtest to be humbled, because thou hast been vouchsafed more abundant gifts. For he to whom more was forgiven, will love more (Luke vii. 47): if so, 703 then oughtest thou to be humbled also, for that God having passed by others, took notice of thee. Fear thou because of this: for often this is a cause of destruction to thee, if thou be not watchful. Why thinkest thou great things of thyself? Because thou teachest by words? But this is easy, to philosophize in words: teach me by thy life: that is the best teaching. Sayest thou that it is right to be moderate, and dost thou make a long speech about this thing, and play the orator, pouring forth thy eloquence without a check? But \u201cbetter than thou is he\u201d shall one say to thee, \u201cwho teaches me this by his deeds\u201d\u2014for not so much are those lessons wont to be fixed in the mind which consist in words, as those which teach by things: since if thou hast not the deed, thou not only hast not profited him by thy words, but hast even hurt him the more\u2014\u201cbetter thou wert silent.\u201d Wherefore? \u201cBecause the thing thou proposest to me is impossible: for I consider, that if thou who hast so much to say about it, succeedest not in this, much more am I excusable.\u201d For this cause the Prophet says, \u201cBut unto the sinner said God. Why declarest thou My statutes?\u201d (Ps. lx. 16.) For this is a worse mischief, when one who teaches well in words, impugns the teaching by his deeds. This has been the cause of many evils in the Churches. Wherefore pardon me, I beseech you, that my discourse dwells long on this evil affection (\u03c0\u03ac\u03b8\u03b5\u03b9). Many take a deal of pains to be able to stand up in public, and make a long speech: and if they get applause from the multitude, it is to them as if they gained the very kingdom (of heaven): but if silence follows the close of their speech, it is worse than hell itself, the dejection that falls upon their spirits from the silence! This has turned the Churches upside down, because both you desire not to hear a discourse calculated to lead you to compunction, but one that may delight you from the sound and composition of the words, as though you were listening to singers and minstrels (\u03ba\u03b9\u03b8\u03b1\u03c1\u1ff3\u03b4\u1f65\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b9\u03b8\u03b1\u03c1\u03b9\u03c3\u03c4\u1f63\u03bd, supra p. 68): and we too act a preposterous and pitiable part in being led by your lusts, when we ought to root them out. And 704 so it is just as if the father of a poor cold-blooded child (already, more delicate than it ought to be), should, although it is so feeble, give it cake and cold (drink) and whatever only pleases the child, and take no account of what might do it good; and then, being reproved by the physicians, should excuse himself by saying, \u201cWhat can I do? I cannot bear to see the child crying.\u201d Thou poor, wretched creature, thou betrayer! for I cannot call such a one a father: how much better were it for thee, by paining him for a short time, to restore him to health forever, than to make this short-lived pleasure the foundation of a lasting sorrow? Just such is our case, when we idly busy ourselves about beautiful expressions, and the composition and harmony of our sentences, in order that we may please, not profit: (when) we make it our aim to be admired, not to instruct; to delight, not prick to the heart; to be applauded and depart with praise, not to correct men\u2019s manners! Believe me, I speak not other than I feel\u2014when as I discourse I hear myself applauded, at the moment indeed I feel it as a man (for why should I not own the truth?): I am delighted, and give way to the pleasurable feeling: but when I get home, and bethink me that those who applauded received no benefit from my discourse, but that whatever benefit they ought to have got, they lost it while applauding and praising, I am in pain, and groan, and weep, and feel as if I had spoken all in vain. I say to myself: \u201cWhat profit comes to me from my labors, while the hearers do not choose to benefit by what they hear from us?\u201d Nay, often have I thought to make a rule which should prevent all applauding, and persuade you to listen with silence and becoming orderliness. But bear with me, I beseech you, and be persuaded by me, and, if it seem good to you, let us even now establish this rule, that no hearer be permitted to applaud in the midst of any person\u2019s discourse, but if he will needs admire, let him admire in silence: there is none to prevent him: and let all his study and eager desire be set upon the receiving the things spoken.\u2014What means that noise again? 705 I am laying down a rule against this very thing, and you have not the forbearance even to hear me!\u2014Many will be the good effects of this regulation: it will be a discipline of philosophy. Even the heathen philosophers\u2014we hear of their discoursing, and nowhere do we find that noisy applause accompanied their words: we hear of the Apostles, making public speeches, and yet nowhere do the accounts add, that in the midst of their speeches the hearers interrupted the speakers with loud expressions of approbation. A great gain will this be to us. But let us establish this rule: in quiet let us all hear, and speak the whole (of what we have to say). For if indeed it were the case that we departed retaining what we had heard, what I insist upon is, that even so the praise is not beneficial 706 \u2014but not to go too much into particulars (on this point); let none tax me with rudeness \u2014but since nothing is gained by it, nay, it is even mischievous, let us loose the hindrance, let us put a stop to the boundings, let us retrench the gambollings of the soul. Christ spoke publicly on the Mount: yet no one said aught, until He had finished His discourse. I do not rob those who wish to be applauded: on the contrary, I make them to be more admired. It is far better that one\u2019s hearer, having listened in silence, should by his memory throughout all time applaud, both at home and abroad, than that having lost all he should return home empty, not possessed of that which was the subject of his applauses. For how shall the hearer be otherwise than ridiculous? Nay, he will be deemed a flatterer, and his praises no better than irony, when he declares that the teacher spoke beautifully, but what he said, this he cannot tell. This has all the appearance of adulation. For when indeed one has been hearing minstrels and players, it is no wonder if such be the case with him, seeing he knows not how to utter the strain in the same manner: but where the matter is not an exhibition of song or of voice, but the drift and purport of thoughts and wise reflection (\u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03c2), and it is easy for every one to tell and report what was said, how can he but deserve the accusation, who cannot tell what the matter was for which he praised the speaker? Nothing so becomes a Church as silence and good order. Noise belongs to theatres, and baths, and public processions, and market-places: but where doctrines, and such doctrines, are the subject of teaching, there should be stillness, and quiet, and calm reflection, and a haven of much repose (\u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03bf\u03bb\u1f7a\u03c2 \u1f41 \u03bb\u03b9\u03bc\u03ae\u03bd). These things I beseech and entreat: for I go about in quest of ways 707 by which I shall be enabled to profit your souls. And no small way I take this to be: it will profit not you only, but us also. So shall we not be carried away with pride (\u1f10\u03ba\u03c4\u03c1\u03b1\u03c7\u03b7\u03bb\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03af), not be tempted to love praises and honor, not be led to speak those things which delight, but those which profit: so shall we lay the whole stress of our time and diligence not upon arts of composition and beauties of expression, but upon the matter and meaning of the thoughts. Go into a painter\u2019s study, and you will observe how silent all is there. Then so ought it to be here: for here too we are employed in painting portraits, royal portraits (every one of them), none of any private man, by means 708 of the colors of virtue\u2014How now? Applauding again? This is a reform not easy, but (only) by reason of long habit, to be effected.\u2014The pencil moreover is the tongue, and the Artist the Holy Spirit. Say, during the celebration of the Mysteries, is there any noise? any disturbance? when we are baptizing (\u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03ce\u03bc\u03b5\u03b8\u03b1), when we are doing all the other acts? Is not all Nature decked (as it were) with stillness and silence? 709 Over all the face of heaven is scattered this charm (of repose).\u2014On this account are we evil spoken of even among the Gentiles, as though we did all for display and ostentation. But if this be prevented, the love of the chief seats also will be extinguished. It is sufficient, if any one be enamoured of praise, that he should obtain it after having been heard, when all is gathered in. 710 Yea, I beseech you, let us establish this rule, that doing all things according to God\u2019s will, we may be found worthy of the mercy which is from Him, through the grace and compassion of His only begotten Son our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, dominion, honor, now and ever, world without end. Amen.\nmss. and Edd. \u1f00\u03c0\u03ac\u03c1\u03c4\u03b9\u03c3\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03bf\u1f30\u03ba\u03b5\u03b9\u1ff6\u03c3\u03b1\u03b9 \u1f11\u03b1\u03c5\u03c4\u1ff7. The Catena has preserved the true reading \u1f00\u03bd\u03b1\u03c1\u03c4\u1fc6\u03c3\u03b1\u03b9. in the sense, to make them hang upon (him for further communications).\u2014Below, \u03c4\u1ff7 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f00\u03b8\u03c1\u03cc\u03bf\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f70\u03c2 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u1fe5& 178\u00b7\u03c8\u03b1\u03b9 \u03c8\u03c5\u03c7\u03ac\u03c2, the \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd distinguishes the first hearers from the people generally: if he had spoken all at once to those, the consequence would have been \u03c7\u03b1\u03c5\u03bd\u03bf\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2 \u1f10\u03c1\u03b3\u03ac\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9, not that \u201cnearly the whole city\u201d should assemble on the following sabbath.\ni:681\nEdd. from E .F. \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 instead of \u03c4\u03bf\u1fe6 \u03a0\u03b1\u03c5\u03bb\u03bf\u1fe6. We have restored the comments to their proper clauses in the Scripture text.\ni:682\nThe order of the exposition in the mss. and Edd. marked by the letters a, b, etc. is much confused, but not irremediably. The matter falls into suitable connection, when the parts are taken in the order c, a, d, b.\ni:683\n\u1f00\u03bb\u03bb\u1fbd \u1f45\u03c1\u03b1 \u03c4\u1f74\u03bd \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1\u03bd \u03bc\u03b5\u03c4\u1f70 \u03bc\u03ad\u03c4\u03c1\u03bf\u03c5 \u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd. \u0391. \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f78 \u03bc\u03ad\u03c4\u03c1\u03bf\u03c5. Mod. text \u03bc\u03ad\u03c4\u03c1\u1ff3. If this be not corrupt, it may be explained by the clause at the end of c, \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u03b5\u03af\u03b1\u03c2 \u1f21 \u03c0\u03b1\u03c1\u03c1. \u03b3\u03ad\u03bc\u03bf\u03c5\u03c3\u03b1, but then the connection with the following \u03b5\u1f30 \u03b3\u1f70\u03c1 \u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 \u03ba. \u03c4. \u03bb. is obscure. Perhaps from A. we may restore \u03bc\u03b5\u03c4\u1f70 \u03c4\u03bf \u03a0\u03ad\u03c4\u03c1\u03bf\u03c5: \u201cthe boldness coming to them after the affair of Peter.\u201d\ni:684\n\u1f61\u03c2 \u1f10\u03ba \u03c4\u1fc6\u03c2 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03c3\u03c0\u03bf\u03c5\u03b4\u1fc6\u03c2 \u03bc\u1f74 (om. A. B. ) \u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03bf\u03bd\u03c4\u03b1 \u03c4\u1ff6\u03bd \u1f00\u03b3\u03b1\u03b8\u1ff6\u03bd.\ni:685\nThe expression: \u201cAs many as were ordained to eternal life believed,\u201d has been both minimized and exaggerated. Chrys. points the way to its correct interpretation in saying: \u201cset apart for God\u201d and adding later: \u201cnot in regard of necessity.\u201d The writer is by no means seeking to define a doctrine of the divine plan in its bearing upon human self-determination, but pointing out a historical sequence. Those who became believers were as truly so in God\u2019s plan as they are so in fact. The passage says nothing of the relation of God\u2019s ordainment to the believer\u2019s choice. It is an example of the Pauline type of thought which grounds salvation upon the eternal purpose of God. Whoever are saved in fact, were saved in God\u2019s purpose. If as matter of fact they are saved on condition of faith and not through the enforcement of a decretum absolutum, then it is certain that their salvation as foreseen in God\u2019s purpose does not exclude their self-determination and personal acceptance.\u2014G.B.S.\ni:686\n\u03b4\u03b9\u03b5\u03c6\u03ad\u03c1\u03b5\u03c4\u03bf, was published, E.V. \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03b5\u03b9\u03bd \u1f00\u03b3\u03b3\u03b5\u03bb\u03af\u03b1\u03c2, \u201cto bear tidings,\u201d and \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03b5\u03c4\u03b1\u03b9 \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2, \u201cthe saying is bruited,\u201d are classical, but perhaps the expression was not familiar to Chrysostom\u2019s hearers.\ni:687\n\u1fbd\u0391\u03bd\u03c4\u1f76 \u03c4\u03bf\u1fe6, \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03bc\u03b5\u03c7\u03c1\u1f76 \u03c4\u03bf\u1fe6 \u03b6\u1fc6\u03bb\u03bf\u03c5. As in the mss. this clause follows that at the end of a, \u1f00\u03bd\u03c4\u1f76 \u03c4\u03bf\u1fe6, \u03b4\u03b9\u03b5\u03ba\u03bf\u03bc\u03af\u03b6\u03b5\u03c4\u03bf, the \u1f00\u03bd\u03c4\u1f76 \u03c4\u03bf\u1fe6 may be only an accidental repetition. At the end of this clause, the mss. have \u1f45\u03c1\u03b1 \u03c0\u03ac\u03bb\u03b9\u03bd \u03c0\u1ff6\u03c2 (om. A. C. Cat.) \u03b4\u03b9\u03c9\u03ba\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, and then, \u03c0\u1ff6\u03c2 (C. Cat.) \u1f15\u03c4\u03b5\u03c1\u03b1 \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba. (beginning of c.) The former clause, as the conclusion of b, may be completed with \u201cthey extend the preaching,\u201d or the like. But probably \u03b4\u03b9\u03c9\u03ba\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 is due to the scribes, who seem to have understood by \u03b6\u03ae\u03bb\u03bf\u03c5 here the zeal of the Apostles, not the envy of the Jews, Acts 13.45.\ni:688\n\u1f10\u03ba \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u03c0\u03b5\u03c1\u03b9\u03bf\u03c5\u03c3\u03af\u03b1\u03c2 \u1f45\u03bc\u03c9\u03c2 \u1f00\u03bd\u03b1\u03b9\u03c1\u03bf\u1fe6\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c4\u1f74\u03bd \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u03b1\u03bd. The sense is evidently as above, but \u1f00\u03bd\u03b1\u03b9\u03c1. will hardly bear this meaning, and perhaps was substituted for some other word by the copyist, who took it to mean, \u201cThey leave the Jews no excuse.\u201d\u2014The connection is, It was not because they were less bold than when they said, \u201cWe turn unto the Gentiles,\u201d that they still went to the Jews first: but ex abundanti they enabled themselves to say to their brethren at Jerusalem, We did not seek the Gentiles, until repulsed by the Jews.\ni:689\n\u03c4\u1ff6\u03bd \u03c3\u03b7\u03bc\u03b5\u03af\u03c9\u03bd \u1f26\u03bd. A. has \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd \u1f26\u03bd. In the preceding clause, C. \u03bc\u03b5\u03c7\u03c1\u1f76 \u03c0\u03bf\u03bb\u03bb\u03bf\u1fe6 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03b1 \u03c0\u03bf\u03b9\u03bf\u1fe6\u03c3\u03b9, the rest \u03bf\u1f50 \u03c0\u03bf\u03b9\u03bf\u1fe6\u03c3\u03b9. The antithesis \u03c4\u1f74\u03bd \u03bc\u1f72\u03bd (om. A.) \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1\u03bd\u2026\u03c4\u1f78 \u03b4\u1f72 \u03c0\u03b9\u03c3\u03c4\u03b5\u1fe6\u03c3\u03b1\u03b9 must be rendered as above: not as Ben. immo fiduciam addebat ipsorum alacritas.\u2026Quod autem auditores crederent inter signa reputandum.\ni:690\nHere all the mss. have \u03ba\u03b1\u1f76 \u03bc\u03b5\u03b3\u03ac\u03bb\u1fc3 \u03c4\u1fc7 \u03c6\u03c9\u03bd\u1fc7 (to which mod. text adds \u03ba\u03b1\u1f76 \u03c0\u1ff6\u03c2, \u1f04\u03ba\u03bf\u03c5\u03b5.) then the text Acts 14.8-10, followed by \u0394\u03b9\u1f70 \u03c4\u03af, \u03bc\u03b5\u03b3. \u03c4\u1fc7 \u03c6. and so all the Edd. But in fact that clause is only the reporter\u2019s abbreviation of the Scripture text, \u03ba\u03b1\u1f76 [\u1f10\u03bd \u039b\u03cd\u03c3\u03c4\u03c1\u03bf\u03b9\u03c2.\u2026to] \u03bc\u03b5\u03b3\u03ac\u03bb\u1fc3 \u03c4\u1fc7 \u03c6\u03c9\u03bd\u1fc7, followed by its comment.\ni:691\nMod. text adds, \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9 \u03c4\u1f78 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b5\u03bd.\u2014Below \u03c0\u03b1\u03c1\u03b5\u03b2\u03bb\u03ac\u03b2\u03b7 is an expression taken from the foot-race: this was a race in which his lameness was no hindrance.\ni:692\n\u1fce\u0397\u03b4\u03b7 \u1fa0\u03ba\u03b5\u03af\u03c9\u03c4\u03bf \u03c4\u1f74\u03bd \u03c0\u03c1\u03bf\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03bd. Strangely rendered by Erasmus, Jam pr\u00e6electione assumptus familiariter erat, and Ben. Jam pr\u00e6electionem in familiaritatem assumserat.\ni:693\n\u03bf\u1f50\u03b4\u1f72\u03bd \u1f51\u03b2\u03c1\u03b9\u03c3\u03c4\u03b9\u03ba\u03cc\u03bd, \u1f43 \u03b4\u1f74 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9 \u03c4\u1ff6\u03bd \u03c0\u03c1\u03bf\u03c6. \u1f10\u03c0\u03bf\u03af\u03bf\u03c5\u03bd. The meaning appears from the context to be: he speaks throughout with much \u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u03b5\u03af\u03b1. When he says \u1f00\u03c0\u03c9\u03b8\u03b5\u1fd6\u03c3\u03b8\u03b5, he does not upbraid them with this as \u1f55\u03b2\u03c1\u03b9\u03c2, a personal outrage to himself and Barnabas, though in fact he might have done so, being just what their fathers did to the prophets: but he does not say, Ye repulse us, for the affront is not to us. And he says it to show that in what he is going to say, \u201cYe judge yourselves not worthy of eternal life,\u201d he does not mean that they do this of humility. In short, he says it not by way of complaint, but to justify what he adds, \u201cLo, we turn to the Gentiles.\u201d\ni:694\nMod. text omits this clause, which we take as an interlocution: q. d. \u201cIf the Lord ordered you to go to the Gentiles, why did ye not do this in the first instance.\u201d In the next sentence, A. C. \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50 \u03c0\u03b1\u1fe4 \u1f21\u03bc\u1ff6\u03bd \u03c0\u03b1\u1fe4 \u1f51\u03bc\u1ff6\u03bd \u03b4\u1f72 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5 \u03c4\u1f78, \u03c0\u03c1\u1f78 \u1f51\u03bc\u1ff6\u03bd (B., with accidental omission, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03c1\u1f78 \u1f51\u03bc\u1ff6\u03bd. \u039f\u1f55\u03c4\u03c9 \u03b3\u1f70\u03c1), meaning, \u201cAnd this is not our doing, but yours, the \u2018before you:\u2019 i.e. the Gentiles hearing the word before you. But Cat., \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50 \u03c0\u03c1\u1f78 \u1f51\u03bc\u1ff6\u03bd, \u03c0\u03b1\u1fe4 \u1f51\u03bc\u1ff6\u03bd \u03b4\u1f72 \u03ba. \u03c4. \u03bb. (attested by the mutilated reading in B.) which we have expressed in the translation.\u2014The mod. text has \u03c0\u03bb\u1f74\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50 \u03c0\u03b1\u1fe4 \u1f21\u03bc\u1ff6\u03bd, \u03c0\u03b1\u1fe4 \u1f51\u03bc\u1ff6\u03bd \u03b4\u1f72 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5 \u03c4\u1f78 \u03c0\u03c1\u1f78 \u1f51\u03bc\u1ff6\u03bd \u1f40\u03c6\u03b5\u1fd6\u03bb\u03bf\u03bd: which Ben. takes to be corrupt, but leaves in the text, only adopting in the translation \u03c4\u1f78 \u03c0\u03b1\u1fe4 \u1f21\u03bc\u1ff6\u03bd \u1f40\u03c6\u03b5\u1fd6\u03bb\u03bf\u03bd, which interpres legisse videtur. Downe ap. Sav. proposes \u03c4\u1f78 \u03c0\u03c1\u1f78 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u1f51\u03bc\u1fd6\u03bd \u1f40\u03c6\u03b5\u03b9\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd vel \u1f41\u03c6\u03b5\u1fd6\u03bb\u03bf\u03bd. Sed pr\u00e6stare videtur lectio quam propono, quamque secutus est vetus Interpres Latinus, Ben. forgetting that the Latin version is Erasmus\u2019s (Veruntamen hoc non ex nobis facimus. A vobis autem factum est, quod a nobis oportebat, Erasm.) and was made from E. which has no such reading here. Ed. Par. Ben. 2. expresses the sense of E. thus, Quod nos oporteat ante vos gentes erudire,\u2019 it is your doing that it is become our duty to teach the Gentiles before you.\ni:695\n\u1f00\u03c0\u03bb\u03ac\u03c3\u03c4\u03bf\u03c5\u03c2 \u1f44\u03bd\u03c4\u03b1\u03c2 (i.e. the Gentiles who would otherwise have received the Apostles) \u03ba\u03b1\u03ba\u03bf\u03cd\u03c1\u03b3\u03c9\u03c2 \u03b4\u03b9\u03ad\u03b8\u03b7\u03ba\u03b1\u03bd, evidently the interpretation of \u1f10\u03ba\u03ac\u03ba\u03c9\u03c3\u03b1\u03bd: not evil-treated the Apostles, etc.\ni:696\n\u039c\u1f74 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03bb\u03b1\u03c4\u03c4\u03ce\u03c3\u03b5\u03c9\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bd\u03bf\u03bc\u03af\u03c3\u1fc3\u03c2. The innovator (Edd.), mistaking the meaning, connects this and the following clauses thus: \u201cFor when they said, \u1f45\u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd, \u201cWhich witnessed,\u201d saith it, \u201cbefore Pontius P., then the (His?) boldness was shown, but here he speaks concerning the people:\u201d what he meant is not easy to see, nor does it much matter. Below, \u1f10\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 \u03c6\u03b7\u03c3\u03b9\u03bd, i.e. the \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1 is in reference to their own nation (Israel): they spake boldly to the Gentiles, fearless of the reproaches of the Jews.\ni:697\nIt seems clear from the fact that the apostles are said to have been aware (Acts 14.6) of what the Jews had done against them, that the word \u1f41\u03c1\u03bc\u03ae (Acts 14.6) can hardly mean an \u201cassault\u201d (A.V.) or even \u201conset\u201d (R.V.) in the sense of any open violence. There would be no propriety in Luke adding that they became aware of an attack upon them. \u1ffe\u039f\u03c1\u03bc\u03ae must have here the sense of appetitus animi\u2014a strong movement of mind, an intention to attack them\u2014\u201cTrieb\u201d \u201cDrang.\u201d (Meyer.) The word occurs in but one other passage (Jas. iii. 4) where the \u1f41\u03c1\u03bc\u03ae of the pilot is spoken of as directing the ship, evidently, meaning the \u201cpurpose\u201d or \u201cintention.\u201d (So Trench, Gloag, Meyer, Lechler, Alford.)\u2014G.B.S.\ni:698\n\u03bf\u1f50\u03b4\u03b1\u03bc\u03bf\u1fe6 \u03c4\u1f78\u03bd \u03b8\u03c5\u03bc\u1f78\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03ba\u03ba\u03b1\u03af\u03bf\u03bd\u03c4\u03b5\u03c2 (restored to its fitting-place after \u03ba\u03b1\u03c4\u03ad\u03c6\u03c5\u03b3\u03bf\u03bd), i.e. as on all occasions we find them forbearing to kindle the wrath of their enemies, so here, seeing the intended assault, they fled. Mod. text \u1f14\u03bd\u03b8\u03b1 \u03bf\u1f50\u03b4\u03b1\u03bc\u03bf\u1fe6 and \u1f10\u03ba\u03ba\u03b1\u03af\u03b5\u03b9\u03bd \u1f26\u03bd, \u201cfled to Derbe,\u201d etc. where (the enemies) had nowhere power to let their wrath blaze against them: so that they went away into the country-parts, etc.\ni:699\nSo the order must be restored instead of, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03cc \u03c6\u03b7\u03c3\u03b9 \u03b4\u03b9\u1f70 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03bf\u1f50\u03ba \u1f10\u03be \u1f21\u03bc\u1ff6\u03bd\u00b7 \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78 \u03c0\u03bb\u03ad\u03bf\u03bd \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6\u00b7 \u0398\u03b5\u03bf\u1fe6 \u03b3\u1f70\u03c1 \u03c6\u03b7\u03c3\u03b9 \u03c4\u1f78 \u03b4\u1ff6\u03c1\u03bf\u03bd. The mod. text, \u201cAnd that it is not ours, but the more (part) God\u2019s:\u201d hear Paul saying, \u201cAnd this not of ourselves, it is the gift of God:\u201d omitting \u03b4\u03b9\u1f70 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2, which is essential to the sense.\u2014Perhaps we may read, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf, \u03c6\u03b7\u03c3\u03af, \u03c4\u1f78 \u201c\u03b4\u03b9\u1f70 \u03c0.\u201d\ni:700\n\u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2 \u1f10\u03c4\u03b1\u03bb\u03ac\u03bd\u03b9\u03c3\u03b1\u03bd, \u201cnot as thou, \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2 \u1f10\u03bc\u03b1\u03ba\u03ac\u03c1\u03b9\u03c3\u03b1\u03bd.\u201d\ni:701\n\u03b4\u03b9\u1f70 \u03c4\u1f74\u03bd \u1f60\u03bc\u03cc\u03c4\u03b7\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f00\u03c0\u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03af\u03b1\u03bd. A strong expression, but so in the Homily on the Parable of the Virgins, Matt. p. 751, Am. Ed. p. 470, he interprets that the oil is charity (alms-giving), and that even virgins, lacking this, \u201care cast out with the harlots:\u201d \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u1f00\u03c0\u03ac\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u1f00\u03bd\u03b5\u03bb\u03b5\u03ae\u03bc\u03bf\u03bd\u03b1 \u1f35\u03c3\u03c4\u03b7\u03c3\u03b9 \u03bc\u03b5\u03c4\u1fbd \u03b1\u1f50\u03c4\u1ff6\u03bd (sc. \u03c4\u1ff6\u03bd \u03c0\u03cc\u03c1\u03bd\u03c9\u03bd).\ni:702\n\u03bc\u03b5\u03c4\u1f70 \u1f00\u03c0\u03bf\u03bd\u03bf\u03af\u03b1\u03c2, so Hom. xxxi. p. 196, \u03bf\u1f50\u03ba \u1f00\u03c0\u03b5\u03bd\u03bf\u03ae\u03b8\u03b7\u03c3\u03b1\u03bd, \u201cthey did not bear themselves proudly.\u201d\ni:703\n\u03bf\u1f50\u03ba\u03bf\u1fe6\u03bd \u03ba\u03b1\u1f76 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03bf\u1fe6\u03c3\u03b8\u03b1\u03b9 \u03c7\u03c1\u03ae. \u201cif he to whom most is forgiven, loveth most, so ought he to whom more is given, to humble himself more.\u201d\ni:704\n\u03ba\u03b1\u1f76 \u03c4\u03b1\u1f50\u03c4\u1f78\u03bd \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9, \u03bf\u1f37\u03bf\u03bd \u1f02\u03bd \u03b5\u1f30 \u03c4\u03b9\u03c2 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03c8\u03c5\u03c7\u03c1\u03bf\u1fe6 (mod. text om.) \u03ba\u03b1\u1f76 \u03c0\u03ad\u03c1\u03b1 \u03c4\u03bf\u1fe6 \u03b4\u03ad\u03bf\u03bd\u03c4\u03bf\u03c2 \u03bc\u03b1\u03bb\u03b8\u03b1\u03ba\u03bf\u1fe6 \u03c0\u03b1\u03b9\u03b4\u03af\u03bf\u03c5 \u03ba. \u03c4. \u03bb. \u03c0\u03bb\u03b1\u03ba\u03bf\u1fe6\u03bd\u03c4\u03b1 \u1f10\u03c0\u03b9\u03b4\u1ff7 \u03ba\u03b1\u1f76 \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f45\u03c3\u03b1 \u03c4\u03ad\u03c1\u03c0\u03b5\u03b9 \u03bc\u03cc\u03bd\u03bf\u03bd \u03ba. \u03c4. \u03bb. Erasmus translates loosely, videns puerum, quem supra modum tenere amat, \u00e6grotum, illi frigida et qu\u00e6cumque oblectant, porrigat. Ben., si pater nimis molli puero, etsi infirmanti, frigidam placentam et qu\u00e6 solum oblectant porrigat. If the text be not corrupt, \u03c0\u03ad\u03c1\u03b1 \u03c4\u03bf\u1fe6 \u03b4. \u03bc\u03b1\u03bb\u03b8. may mean, \u201cbrought up more tenderly than need be although ill,\u201d and \u03c8\u03c5\u03c7\u03c1\u03bf\u1fe6, \u201csilly.\u201d But the \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd following may rather imply the physical sense as above expressed: the child is a poor creature, with no warmth or life in it, yet the father instead of warm and nourishing food, gives it cake and cold drink, etc.\ni:705\n\u0394\u03b9\u1f70 \u03c4\u03af \u1f10\u03ba\u03c1\u03bf\u03c4\u03ae\u03c3\u03b1\u03c4\u03b5; even now while he was protesting against this evil custom, derived from the theatres, some of the hearers could not refrain from expressing their approbation by applause.\u2014Comp. de Sacerdot. lib. v. init. Hom. xv. in Rom. fin, Hom, vii. in Laz. \u00a7I. xvii. in Matt. \u00a77.\ni:706\n\u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u03bc\u1f72\u03bd \u03bf\u1f50\u03b4\u1f72 \u03bf\u1f55\u03c4\u03c9 \u03c7\u03c1\u03ae\u03c3\u03b9\u03bc\u03bf\u03c2 \u1f41 \u1f14\u03c0\u03b1\u03b9\u03bd\u03bf\u03c2. i.e. as appears from the context, \u201cto the preacher:\u201d it does him no good, it is even a harm, both by hindering him (\u03ba\u03ce\u03bb\u03c5\u03bc\u03b1) and by elating his mind (\u03c3\u03ba\u03b9\u03c1\u03c4\u03ae\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b7\u03b4\u03ae\u03bc\u03b1\u03c4\u03b1 \u03c4\u1fc6\u03c2 \u03c8\u03c5\u03c7\u1fc6\u03c2). In the intermediate clause, \u1f00\u03bb\u03bb\u1fbd \u03bf\u1f50\u03ba \u1f02\u03bd \u1f20\u03ba\u03c1\u03b9\u03b2\u03bf\u03bb\u03bf\u03b3\u03b7\u03c3\u03ac\u03bc\u03b7\u03bd, \u03bc\u1f74 \u03bc\u03ad \u03c4\u03b9\u03c2 \u1f00\u03b3\u03c1\u03bf\u03b9\u03ba\u03af\u03b1\u03c2 \u03b3\u03c1\u03b1\u03c6\u03ad\u03c4\u03c9, the meaning implied seems to be\u2014\u201cas it would be easy to show, were it not ungracious to point out to you how little your praise is worth.\u201d\ni:707\n\u03a0\u03b5\u03c1\u03af\u03b5\u03b9\u03bc\u03b9 \u03b3\u1f70\u03c1 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2 \u03b6\u03b7\u03c4\u1ff6\u03bd. Read \u03c4\u03c1\u03cc\u03c0\u03bf\u03c5\u03c2. Mod. text adds \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1 to the former sentence, and here \u0399\u0399. \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03c4\u03c1\u03cc\u03c0\u03bf\u03c5\u03c2 \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u03bf\u03c5\u03c2 \u1f10\u03c0\u03b9\u03b6\u03b7\u03c4\u1ff6\u03bd.\ni:708\n\u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u03c7\u03c1\u03c9\u03bc\u03ac\u03c4\u03c9\u03bd \u03c4\u1fc6\u03c2 \u1f00\u03c1\u03b5\u03c4\u1f21\u03c2. Erasm. and Ben. ungrammatically, propter (ob) coloris virtutem; as meaning that such is the virtue or value of the colors, that they are fit to be employed only on imperial portraits. But the connection is plainly this: \u201cthe colors are the hues of virtue, the pencil is the tongue, the Artist the Holy Spirit.\u201d In the next sentence the old text has: \u03bf\u1f50\u03ba \u03b5\u1f54\u03ba\u03bf\u03bb\u03bf\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78 \u03bc\u1f74 \u03c0\u03bf\u03bb\u03bb\u1fc7 \u03c3\u03c5\u03bd\u03b7\u03b8\u03b5\u03af\u03b1 \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u03c9\u03b8\u1fc6\u03bd\u03b1\u03b9, which is corrupt, unless indeed it may be construed, \u201cbut (it is) the not being, by reason of long habit, successfully achieved: i.e. it only shows that I have not, such is the force of long habit, succeeded in carrying my point.\u201d The mod. text \u039f\u1f50\u03ba \u03b5\u1f50\u03ba. \u03c4\u1f78 \u03c0\u03c1\u1fb6\u03b3\u03bc\u03b1 \u03b4\u03bf\u03ba\u03b5\u1fd6, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50 \u03c6\u03cd\u03c3\u03b5\u03b9 \u1f00\u03bb\u03bb\u1f70 \u03c4\u1ff7 \u03c3\u03c5\u03bd\u03b7\u03b8\u03b5\u03af& 139\u00b7 \u03c0\u03bf\u03bb\u03bb\u1fc7 \u03bc\u03ae\u03c0\u03c9 \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u03bf\u1fe6\u03bd \u03b1\u1f50\u03c4\u1f78 \u03bc\u03b5\u03bc\u03b1\u03b8\u03b7\u03ba\u03ad\u03bd\u03b1\u03b9. \u201cIt seems to be no easy matter, this: and this, not naturally, but by reason that from long habit you have not yet learnt to effect this reformation.\u201d\ni:709\n\u03bf\u1f50\u03ba \u1f21\u03c3\u03c5\u03c7\u03af& 139\u00b7 \u03ba\u03b1\u1f76 \u03c3\u03b9\u03b3\u1fc7 (mss. \u1f21\u03c3\u03c5\u03c7\u03af\u03b1 \u03ba\u03b1\u1f76 \u03c3\u03b9\u03b3\u1f74) \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b5\u03ba\u03cc\u03c3\u03bc\u03b7\u03c4\u03b1\u03b9 (mod. text \u03ba\u03b1\u03c4\u03ad\u03c7\u03b5\u03b9). We alter the punctuation, and understand by \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 not \u201call the proceedings in Church,\u201d but \u201call nature.\u201d\ni:710\n\u1f45\u03c4\u03b1\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c3\u03c5\u03bb\u03bb\u03ad\u03b3\u1fc3, when all (that he has spoken) is gathered in by diligent attention of the hearers. Mod. text \u1f45\u03c4\u03b1\u03bd \u03c4\u03bf\u1f7a\u03c2 \u03ba\u03ac\u03c1\u03c0\u03bf\u03c5\u03c2 \u03c3\u03c5\u03bb\u03bb\u03ad\u03b3\u1fc3, \u201cwhen he collects the fruits.\u201d","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XXX on Acts xiii. 42.","type":"page"}