{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110043.htm","path":"chr/ecf/111/1110043.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110043.htm","text":"\u201cNow while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.\u201d\nObserve how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him.\u2014\u201cHis spirit,\u201d it says, \u201cwas roused within him when he saw the city all full of idols.\u201d Nowhere else were so many objects 867 of worship to be seen. But again \u201che disputed with the Jews in the synagogue, and in the market daily with them that met with him. Then certain of the philosophers of the Stoics and Epicureans encountered him.\u201d (Acts 17.18.) It is a wonder the philosophers did not laugh him to scorn, speaking in the way he did. \u201cAnd some said, What does this babbler mean to say?\u201d insolently, on the instant: 868 \u2014this is far from philosophy. \u201cOther some said, He seemeth to be a setter forth of strange gods,\u201d from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of\u2014how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the (true) happiness. 869 \u201cOf strange gods, because he preached unto them Jesus and the Resurrection:\u201d for in fact they supposed \u201cAnastasis\u201d (the Resurrection) to be some deity, being accustomed to worship female divinities also. 870 \u201cAnd having taken him, they brought him to the Areopagus\u201d (Acts 17.19)\u2014not to punish, but in order to learn 871 \u2014\u201cto the Areopagus\u201d where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, \u201cMay we know what is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears\u201d (Acts 17.20): everywhere novelty is the charge: \u201cwe would fain know therefore, what these things may mean.\u201d It was a city of talkers, that city of theirs. \u201cFor all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing. Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I look upon you as being in all things\u201d (Acts 17:21, 22)\u2014he puts it by way of encomium: (the word) does not seem to mean anything offensive\u2014\u03b4\u03b5\u03b9\u03c3\u03b9\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b5\u03c3\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2, that is, \u03b5\u1f50\u03bb\u03b1\u03b2\u03b5\u03c3\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2, \u201cmore religiously disposed. For as I passed by, and beheld your devotions, I found an altar with his inscription, To an Unknown God. What therefore ye ignorantly worship, this declare I unto you.\u201d (Acts 17.23.)\u2014\u201cOn which was inscribed, To an Unknown God.\u201d The Athenians, namely, as on many occasions they had received gods from foreign parts also\u2014for instance, the temple of Minerva, Pan, and others from different countries\u2014being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also: and as the god was not known, it was inscribed, \u201cTo an Unknown God.\u201d This God then, he tells them, is Christ; or rather, the God of all. 872 \u201cHim declare I unto you.\u201d Observe how he shows that they had already received Him, and \u201cit is nothing strange,\u201d says he, \u201cnothing new that I introduce to you.\u201d All along, this was what they had been saying: \u201cWhat is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears.\u201d Immediately therefore he removes this surmise of theirs: and then says, \u201cGod that made the world and all things therein, He being Lord of heaven and earth\u201d\u2014for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, \u201cdwelleth not in temples made with hands\u201d (Acts 17.24), \u201cneither is worshipped with men\u2019s hands, as though he needed anything\u201d\u2014do you observe how, little by little, he brings in the philosophy? how he ridicules the heathen error? \u201cseeing it is He that giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth.\u201d This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. \u201cBeing Lord,\u201d he saith, \u201cof heaven and earth\u201d\u2014which they accounted to be God\u2019s. Both the creation he declares to be His work, and mankind also. 873 \u201cHaving determined,\u201d he says, \u201cthe times 874 assigned to them, and the bounds of their habitation,\u201d (Acts 17:25, 26), \u201cthat they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us: for in Him we live, and move, and have our being: as certain also of your own poets have said, For we are also His offspring.\u201d (Acts 17:27, 28.) This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own. \u201cForasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art.\u201d (Acts 17.29.) And yet for this reason we ought. 875 By no means: for surely we are not like (to such), nor are these souls of ours. \u201cAnd imagination of man.\u201d How so? * * But some person might say, \u201cWe do not think this.\u201d But it was to the many that he was addressing himself, not now to Philosophy. How then did they think so unworthily of Him? Again, putting it upon their ignorance, he says, \u201cNow the times of ignorance God overlooked.\u201d Having 876 agitated their minds by the fear, he then adds this: and yet he says, \u201cbut now he commandeth all men everywhere to repent.\u201d (Acts 17.30.) \u201cBecause He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.\u201d (Acts 17.31.) But let us look over again what has been said.\n(Recapitulation.) (b) \u201cAnd while Paul waited,\u201d etc. (Acts 17.16.) It is providentially ordered that against his will he stays there, while waiting for those others. (a) \u201cHis spirit,\u201d it says, \u201cwithin him\u201d \u03c0\u03b1\u03c1\u03c9\u03be\u03cd\u03bd\u03b5\u03c4\u03bf. It does not mean there anger or exasperation: just as elsewhere it says, \u201cThere was \u03c0\u03b1\u03c1\u03bf\u03be\u03c5\u03c3\u03bc\u1f78\u03c2 between them.\u201d (Acts 15.30.) (c) Then what is \u03c0\u03b1\u03c1\u03c9\u03be\u03cd\u03bd\u03b5\u03c4\u03bf? Was roused: for the gift is far removed from anger and exasperation. He could not bear it, but pined away. 877 \u201cHe reasoned therefore in the synagogue,\u201d etc. (Acts 17.17.) Observe him again reasoning with Jews. By \u201cdevout persons\u201d he means the proselytes. For the Jews were dispersed everywhere before (mod. text \u201csince\u201d) Christ\u2019s coming, the Law indeed being henceforth, so to say, in process of dissolution, but at the same time (the dispersed Jews) teaching men religion. 878 But those prevailed nothing, save only that they got witnesses of their own calamities. (e) \u201cAnd certain philosophers,\u201d etc. (Acts 17.18.) How came they to be willing to confer with him? (They did it) when they saw others reasoning, and the man having repute (in the encounter). And observe straightway with overbearing insolence, \u201csome said, What would this babbler say? For the natural man receiveth not the things of the Spirit.\u201d (1 Cor. ii. 14.) Other some, He seemeth to be a setter-forth of strange deities: \u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03c9\u03bd, for so they called their gods. \u201cAnd having taken him, they brought him,\u201d etc. (Acts 17.19.) (a) The Athenians no longer enjoyed their own laws, but were become subject to the Romans. (g) (Then) why did they hale him to the Areopagus? Meaning to overawe him\u2014(the place) where they held the trials for bloodshed. \u201cMay we know, what is this new doctrine spoken of by thee? For thou bringest certain strange things to our ears; we would fain know therefore what these things mean. For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.\u201d (Acts 17:20, 21.) Here the thing noted is, that though ever occupied only in this telling and hearing, yet they thought those things strange\u2014things which they had never heard. \u201cThen Paul standing in the midst of the Areopagus said, Ye men of Athens, I look upon you as being in all things more religiously disposed\u201d (Acts 17.22): (f) for the cities were full of gods (\u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03c9\u03bd, al. \u03b5\u1f30\u03b4\u03ce\u03bb\u03c9\u03bd): (h) this is why he says \u03b4\u03b5\u03b9\u03c3\u03b9\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b5\u03c3\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2. For as I passed by and viewed the objects of your worship \u2014he does not say simply \u03c4\u03bf\u1f7a\u03c2 \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b1\u03c2 (the demons, or deities), but paves the way for his discourse: \u201cI beheld an altar,\u201d etc. (Acts 17.23.) This is why he says, \u201cI look upon you as being more religiously disposed,\u201d viz. because of the altar. \u201cGod,\u201d he says, \u201cthat made the world.\u201d (Acts 17.24.) He uttered one word, by which he has subverted all the (doctrines) of the philosophers. For the Epicureans affirm all to be fortuitously formed and (by concourse) of atoms, the Stoics held it to be body and fire (\u1f10\u03ba\u03c0\u03cd\u03c1\u03c9\u03c3\u03b9\u03bd). \u201cThe world and all that is therein.\u201d Do you mark the conciseness, and in conciseness, clearness? Mark what were the things that were strange to them: that God made the world! Things which now any of the most ordinary persons know, these the Athenians and the wise men of the Athenians knew not. \u201cSeeing He is Lord of heaven and earth:\u201d for if He made them, it is clear that He is Lord. Observe what he affirms to be the note of Deity\u2014creation. Which attribute the Son also hath.\nFor the Prophets everywhere affirm this, that to create is God\u2019s prerogative. Not as those affirm 879 that another is Maker but not Lord, assuming that matter is uncreated. Here now he covertly affirms and establishes his own, while he overthrows their doctrine. 880 \u201cDwelleth not in temples made with hands.\u201d For He does indeed dwell in temples, yet not in such, but in man\u2019s soul. He overthrows the corporeal worship. What then? Did He not dwell in the temple at Jerusalem? No indeed: but He wrought therein. \u201cNeither is worshipped by men\u2019s hands.\u201d (Acts 17.25.) How then was He worshipped by men\u2019s hands among the Jews? Not by hands, but by the understanding. \u201cAs though He needed anything:\u201d since even those (acts of worship) He did not in this sort seek, \u201cas having need. Shall I eat,\u201d saith He, \u201cthe flesh of bulls, or drink the blood of goats?\u201d (Ps. l. 13.) Neither is this enough\u2014the having need of naught\u2014which he has affirmed: for though this is Divine, yet a further attribute must be added. \u201cSeeing it is He that giveth unto all, life and breath and all things.\u201d Two proofs of Godhead: Himself to have need of naught, and to supply all things to all men. Produce here Plato (and) all that he has philosophized about God, all that Epicurus has: and all is but trifling to this! \u201cGiveth,\u201d he says, \u201clife and breath.\u201d Lo, he makes Him the Creator of the soul also, not its begetter. See again how he overthrows the doctrine about matter. \u201cAnd made,\u201d he says, \u201cof one blood every nation of men to dwell upon all the face of the earth.\u201d (Acts 17.26.) These things are better than the former: and what an impeachment both of the atoms and of matter, that (creation) is not partial (work), nor the soul of man either. 881 But this, which those say, is not to be Creator. 882 \u2014But by the mind and understanding He is worshipped.\u2014\u201cIt is He that giveth,\u201d etc. He not the partial (\u03bc\u03b5\u03c1\u03b9\u03ba\u03bf\u1f76 \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b5\u03c2) deities. \u201cAnd all things.\u201d It is \u201cHe,\u201d he saith.\u2014How man also came into being. 883 \u2014First he showed that \u201cHe dwelleth not,\u201d etc., and then declared 884 that He \u201cis not worshipped as though He had need of aught.\u201d If God, 885 He made all: but if He made not, He is not God. Gods that made not heaven and earth, let them perish. He introduces much greater doctrines, though as yet he does not mention the great doctrines; but he discoursed to them as unto children. And these were much greater than those. Creation, Lordship, the having need of naught, authorship of all good\u2014these he has declared. But 886 how is He worshipped? say. It is not yet the proper time. What equal to this sublimity? Marvellous is this also\u2014of one, to have made so many: but also, having made, Himself sustains them (\u03c3\u03c5\u03b3\u03ba\u03c1\u03b1\u03c4\u03b5\u1f35) in being, \u201cgiving life and breath and all things. (b) And hath determined the times appointed, and the bounds of their habitation, that they should seek God, if haply they might feel after Him and find Him.\u201d (Acts 17.27.) (a) It means either this, that He did not compel them to go about and seek God, but according to the bounds 887 of their habitation: (c) or this, that He determined their seeking God, yet not determined this (to be done) continually, but (determined) certain appointed times (when they should do so): showing 888 now, that not having sought they had found: for since, having sought, they had not found, he shows that God was now as manifest as though He were in the midst of them palpably (\u03c8\u03b7\u03bb\u03b1\u03c6\u03ce\u03bc\u03b5\u03bd\u03bf\u03c2). (e) \u201cThough He be not far,\u201d he saith, \u201cfrom every one of us,\u201d but is near to all. See again the power (or, \u201cwhat it is to be God,\u201d) of God. What saith he? Not only He gave \u201clife and breath and all things,\u201d but, as the sum and substance of all, He brought us to the knowledge of Himself, by giving us these things by which we are able to find and to apprehend Him. But we did not wish to find Him, albeit close at hand. \u201cThough He be not far from every one of us.\u201d Why look now, He is near to all, to every one all the world over! What can be greater than this? See how he makes clear riddance of the parcel deities (\u03c4\u03bf\u1f7a\u03c2 \u03bc\u03b5\u03c1\u03b9\u03ba\u03bf\u03cd\u03c2)! What say I, \u201cafar off?\u201d He is so near, that without Him we live not: \u201cfor in Him we live and move and have our being.\u201d (Acts 17.28.) \u201cIn him;\u201d to put it by way of corporeal similitude, even as it is impossible to be ignorant of the air which is diffused on every side around us, and is \u201cnot far from every one of us,\u201d nay rather, which is in us. (d) For it was not so that there was a heaven in one place, in another none, nor yet (a heaven) at one time, at another none. So that both at every \u201ctime\u201d and at every \u201cbound\u201d it was possible to find Him. He so ordered things, that neither by place nor by time were men hindered. For of course even this, if nothing else, of itself was a help to them\u2014that the heaven is in every place, that it stands in all time. (f) See how (he declares) His Providence, and His upholding power (\u03c3\u03c5\u03b3\u03ba\u03c1\u03ac\u03c4\u03b7\u03c3\u03b9\u03bd); the existence of all things from Him, (from Him) their working (\u03c4\u1f78 \u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u1f35\u03bd), (from Him their preservation) that they perish not. And he does not say, \u201cThrough Him,\u201d but, what was nearer than this, \u201cIn him.\u201d\u2014That poet said nothing equal to this, \u201cFor we are His offspring.\u201d He, however, spake it of Jupiter, but Paul takes it of the Creator, not meaning the same being as he, God forbid! but meaning what is properly predicated of God: just as he spoke of the altar with reference to Him, not to the being whom they worshipped. As much as to say, \u201cFor certain things are said and done with reference to this (true God), but ye know not that they are with reference to Him.\u201d For say, of whom would it be properly said, \u201cTo an Unknown God?\u201d Of the Creator, or of the demon? Manifestly of the Creator: because Him they knew not, but the other they knew. Again, that all things are filled (with the presence)\u2014of God? or of Jupiter\u2014a wretch of a man, a detestable impostor! But Paul said it not in the same sense as he, God forbid! but with quite a different meaning. For he says we are God\u2019s offspring, i.e. God\u2019s own, 889 His nearest neighbors as it were.\nFor lest, when he says, \u201cBeing the offspring of God\u201d (Acts 17.29), they should again say, Thou bringest certain strange things to our ears, 890 he produces the poet. He does not say, \u201cYe ought not to think the Godhead like to gold or silver,\u201d ye accursed and execrable: but in more lowly sort he says, \u201cWe ought not.\u201d For what (says he)? 891 God is above this? No, he does not say this either: but for the present this\u2014\u201cWe ought not to think the Godhead like unto such,\u201d for nothing is so opposite to men. \u201cBut we do not affirm the Godhead to be like unto this, for who would say that?\u201d Mark 892 how he has introduced the incorporeal (nature of God) when he said, \u201cIn Him,\u201d etc., for the mind, when it surmises body, at the same time implies the notion of distance. (Speaking) to the many he says, \u201cWe ought not to think the Godhead like unto gold, or silver, or stone, the shaping of art,\u201d 893 for if we are not like to those as regards the soul, much more God (is not like to such). So far, he withdraws them from the notion. But neither is the Godhead, he would say, subjected to any other human conception. For 894 if that which art or thought has found\u2014this is why he says it thus, \u201cof art or imagination of man\u201d\u2014if that, then, which human art or thought has found, is God, then even in the stone (is) God\u2019s essence.\u2014How comes it then, if \u201cin Him we live,\u201d that we do not find Him? The charge is twofold, both that they did not find Him, and that they found such as these. The (human) understanding in itself is not at all to be relied upon.\u2014But when he has agitated their soul by showing them to be without excuse, see what he says: \u201cThe times of ignorance God overlooked, but now commands all men everywhere to repent.\u201d (Acts 17.30.) What then? Are none of these men to be punished? None of them that are willing to repent. He says it of these men, not of the departed, but of them whom He commands to repent. He does not call you to account, he would say. He does not say, Took no notice (\u03c0\u03b1\u03c1\u03b5\u1f35\u03b4\u03b5\u03bd); does not say, Permitted: but, Ye were ignorant. \u201cOverlooked,\u201d i.e. does not demand punishment as of men that deserve punishment. Ye were ignorant. And he does not say, Ye wilfully did evil; but this he showed by what he said above. 895 \u2014\u201cAll men everywhere to repent:\u201d again he hints at the whole world. Observe how he takes them off from the parcel deities! \u201cBecause He has appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance to all men, in that He raised Him from the dead.\u201d (Acts 17.31.) Observe how he again declares the Passion. Observe the terror again: for, that the judgment is true, is clear from the raising Him up: for it is alleged in proof of that. That all he has been saying is true, is clear from the fact that He rose again. For He did give 896 this \u201cassurance to all men,\u201d His rising from the dead: this (i.e. judgment), also is henceforth certain.\nThese words were spoken indeed to the Athenians: but it were seasonable that one should say to us also, \u201cthat all men everywhere must repent, because he hath appointed a day, in the which He will judge the world.\u201d See how he brings Him in as Judge also: Him, both provident for the world, and merciful and forgiving and powerful and wise, and, in a word possessing all the attributes of a Creator. \u201cHaving given assurance to all men,\u201d i.e. He has given proof in the rising (of Jesus) from the dead. 897 Let us repent then: for we must assuredly be judged. If Christ rose not, we shall not be judged: but if he rose, we shall without doubt be judged. \u201cFor to this end,\u201d it is said, \u201cdid He also die, that he might be Lord both of the dead and living.\u201d (Rom. xiv. 9.) \u201cFor we shall all stand before the judgment seat of Christ, that every one may receive according to that he hath done.\u201d (Rom. 14:10, 2 Cor. 5:10Rom. xiv. 10, and 2 Cor. v. 10.) Do not imagine that these are but words. Lo! he introduced also the subject of the resurrection of all men; for in no other way can the world be judged. And that, \u201cIn that He hath raised Him from the dead,\u201d relates to the body: for that was dead, that had fallen. Among the Greeks, as their notions of Creation, so likewise of the Judgment, are children\u2019s fancies, ravings of drunken men. But let us, who know these things accurately, do something that is to the purpose: let us be made friends unto God. How long shall we be at enmity with Him? How long shall we entertain dislike towards Him? \u201cGod forbid!\u201d you will say: \u201cWhy do you say such things?\u201d I would wish not to say the things I say, if ye did not do the things ye do: but as things are, what is the use now in keeping silence from words, when the plain evidence of deeds so cries aloud? How then, how shall we love Him? I have told you thousands of ways, thousands of times: but I will speak it also now. One way I seem to myself to have discovered, a very great and admirable way. Namely, 898 after acknowledging to Him our general obligations,\u2014what none shall be able to express (I mean), what has been done for each of us in his own person, of these also let us bethink ourselves, because these are of great force: let each one of us reckon them up with himself, and make diligent search, and as it were in a book let him have the benefits of God written down; for instance, if at any time having fallen into dangers he has escaped the hands of his enemies; if ever having gone out on a journey at an untimely hour, he has escaped danger; if ever, having had an encounter with wicked men, he has got the better of them; or if ever, having fallen into sickness, he has recovered when all had given him over: for this avails much for attaching us to God. For if that Mordecai, when the services done by him were brought to the king\u2019s remembrance, found them to be so available, that he in return rose to that height of splendor (Esther vi. 2-11): much more we, if we call to mind, and make diligent enquiry of these two points, what sins we have committed against God, and what good He has done to us, shall thus both be thankful, and give Him freely all that is ours. But no one gives a thought to any of these things: but just as regarding our sins we say that we are sinners, while we do not enquire into them specifically, so with regard to God\u2019s benefits (we say), that God has done us good, and do not specifically enquire, where, and in how great number and at what time. But from this time forth let us be very exact in our reckoning. For if any one can recall even those things which happened long ago, let him reckon up all accurately, as one who will find a great treasure. This is also profitable to us in keeping us from despair. For when we see that he has often protected us, we shall not despair, nor suppose that we are cast off: but we shall take it as a strong pledge of His care for us, when we bethink us how, though we have sinned, we are not punished, but even enjoy protection from Him. Let me now tell you a case, which I heard from a certain person, in which was a child, and it happened on a time that he was in the country with his mother, being not yet fifteen years old. Just then there came a bad air, in consequence of which a fever attacked them both, for in fact it was the autumn season. It happened that the mother succeeded in getting into the town before (they could stop her); but the boy, when the physicians on the spot 899 ordered him, with the fever burning within him, to gargle his throat, resisted, having forsooth his own wise view of the matter, and thinking he should be better able to quench the fire, if he took nothing whatever, therefore, in his unseasonable spirit of opposition, boy-like, he would take nothing. But when he came into the town, his tongue was paralyzed, and he was for a long time speechless, so that he could pronounce nothing articulately; however, he could read indeed, and attended masters for a long time, but 900 that was all, and there was nothing to mark his progress. So all his hopes (in life) were cut off, and his mother was full of grief: and though the physicians suggested many plans, and many others did so too, yet nobody was able to do him any good, until the merciful God loosed the string of his tongue (cf. Mark vii. 35), and then he recovered, and was restored to his former readiness and distinctness of speech. His mother also related, that when a very little child, he had an affection in the nose, which they call a polypus: and then too the physicians had given him over and his father cursed him (for the father was then living), and (even) his mother prayed for him to die; 901 and all was full of distress. But he on a sudden having coughed, owing to the collection of mucus, by the force of the breath expelled the creature (\u03c4\u1f78 \u03b8\u03b7\u03c1\u03af\u03bf\u03bd) from his nostrils, and all the danger was removed. But this evil having been extinguished, an acrid and viscid running from the eyes formed such a thick gathering of the humors (\u03c4\u1f70\u03c2 \u03bb\u03ae\u03bc\u03b1\u03c2), that it was like a skin drawn over the pupil, and what was worse, it threatened blindness, and everybody said this would be the issue. But from this disease also was he quickly freed by the grace of God. So far what I have heard from others: now I will tell you what I myself know. Once on a time a suspicion of tyrants was raised in our city\u2014at that time I was but a youth\u2014and all the soldiers being set to watch without the city as it chanced, they were making strict 902 inquisition after books of sorcery and magic. And the person who had written the book, had flung it unbound (\u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03ad\u03c5\u03b1\u03c3\u03c4\u03bf\u03bd) into the river, and was taken, and when asked for it, was not able to give it up, but was carried all around the city in bonds: when, however, the evidence being brought home to him, he had suffered punishment, just then it chanced that I, wishing to go to the Martyrs\u2019 Church, was returning through the gardens by the riverside in company with another person. He, seeing the book floating on the water at first thought it was a linen cloth, but when he got near, perceived it was a book, so he went down, and took it up. I however called shares in the booty, and laughed about it. But let us see, says he, what in the world it is. So he turns back a part of the page, and finds the contents to be magic. At that very moment it chanced that a soldier came by: * * * then having taken from within, 903 he went off. There were we congealed with fear. For who would have believed our story that we had picked it up from the river, when all were at that time, even the unsuspected, under strict watch? And we did not dare to cast it away, lest we should be seen, and there was a like danger to us in tearing it to pieces. God gave us means, and we cast it away, and at last we were free for that time from the extreme peril. And I might mention numberless cases, if I had a mind to recount all. And even these I have mentioned for your sakes, so that, if any have other cases, although not such as these, let him bear them in mind constantly: for example, if at any time a stone having been hurled, and being about to strike thee, has not struck thee, do thou bear this ever in thy mind: these things produce in us great affection towards God. For if on remembering any men who have been the means of saving us, we are much mortified if we be not able to requite them, much more (should we feel thus) with regard to God. This too is useful in other respects. When we wish not to be overmuch grieved, let us say: \u201cIf we have received good things at the hand of the Lord, shall not we endure evil things?\u201d (Job ii. 10.) And when Paul told them from whence he had been delivered, (2 Tim. iv. 17) the reason was that he might put them also in mind. See too how Jacob kept all these things in his mind: wherefore also he said: \u201cThe Angel which redeemed me from my youth up\u201d (Gen. xlviii. 16); and not only that he redeemed him, but how and for what purpose. See accordingly how he also calls to mind the benefits he had received in particular. \u201cWith my staff,\u201d he says, \u201cI passed over Jordan.\u201d (Gen. xxxii. 10.) The Jews also always remembered the things which happened to their forefathers, turning over in their minds the things done in Egypt. Then much more let us, bearing in mind the special mercies which have happened to us also, how often we have fallen into dangers and calamities, and unless God had held his hand over us, should long ago have perished: I say, let us all, considering these things and recounting them day by day, return our united thanks all of us to God, and never cease to glorify Him, that so we may receive a large recompense for our thankfulness of heart, through the grace and compassion of His only begotten Son, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.\nThe old text has \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03bf\u1f7a\u03c2, perhaps for \u03c3\u03b5\u03b2\u03b1\u03c3\u03bc\u03bf\u03cd\u03c2. Mod. text, \u03c4\u03bf\u03c3\u03b1\u1fe6\u03c4\u03b1 \u03b5\u1f34\u03b4\u03c9\u03bb\u03b1.\ni:868\nOld text, \u03bf\u1f55\u03c4\u03c9\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c6\u03b8\u03b5\u03b3\u03b3\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u1f51\u03b2\u03c1\u03b9\u03c3\u03c4\u03b9\u03ba\u1ff6\u03c2 \u03b5\u1f50\u03b8\u03ad\u03c9\u03c2 (comp. Recapitulation) \u03bc\u03b1\u03ba\u03c1\u1f70\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03c2\u00b7 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03b7\u03c1\u03cd\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2. \u1f45\u03c4\u03b9 \u03bf\u1f50\u03b4\u03ad\u03bd\u03b1 \u03c4\u1fe6\u03c6\u03bf\u03bd \u03b5\u1f36\u03c7\u03b5\u03bd. Hence Mod. text, \u03bf\u1f50\u03b4\u1f72 \u1f00\u03c0\u03b5\u03c0\u03ae\u03b4\u03b7\u03c3\u03b1\u03bd \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03b7\u03c1., \u03b5\u1f30\u03c0\u03cc\u03bd\u03c4\u03b5\u03c2\u00b7 \u03bc\u03b1\u03ba\u03c1\u1f78\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c6\u03b9\u03bb. & 169\u00b7\u039f\u03c4\u03b9 \u03bf\u1f50\u03b4. \u03c4. \u03b5\u1f36\u03c7\u03b5\u03bd\u00b7 \u1f04\u03bb\u03bb\u03c9\u03c2 \u03b4\u1f72 \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f10\u03bd\u03cc\u03bf\u03c5\u03bd \u03ba. \u03c4. \u03bb. The insertion of the texts removes some of the difficulties. Perhaps \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03b7\u03c1. is opposed to \u03b5\u1f50\u03b8\u03ad\u03c9\u03c2: the one sort straightway expressed their disdain, with a supercilious, \u201cWhat does this \u03c3\u03c0\u03b5\u03c1\u03bc\u03bf\u03bb\u03cc\u03b3\u03bf\u03c2 mean to say?\u201d the other sort did listen, and condescended to comment on the matter of the preaching, having heard it\u2014\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03b7\u03c1. (as in the phrase \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03b4\u03b5\u03b9\u03c0\u03bd\u03bf\u1fe6)\u2014saying, \u201cHe seemeth,\u201d etc. Of these Chrys. may have said, \u1f45\u03c4\u03b9 \u03bf\u1f50\u03b4\u03ad\u03bd\u03b1 \u03c4\u1fe6\u03c6\u03bf\u03bd \u03b5\u1f36\u03c7\u03bf\u03bd, opp. to \u1f50\u03b2\u03c1\u03b9\u03c3\u03c4\u03b9\u03ba\u1ff6\u03c2. But all the mss. have \u03b5\u1f36\u03c7\u03b5\u03bd, and so we have rendered it.\ni:869\nHere the mss. have the text Acts 17.18-20 after \u201cfemale divinities also.\u201d\ni:870\nThe view of Chrys. that the Greeks supposed Paul to designate by the Anastasis some goddess, has been shared by many more recent interpreters, but seems very improbable. The apostle could hardly have spoken so abstractly of the resurrection as to give rise to such a misapprehension. Paul doubtless spoke of Jesus\u2019 own resurrection and of its relation to that of believers (vid. 1 Cor. xv.), although in the text the absence of \u03b1\u1f50\u03c4\u03bf\u1fe6 permits us to find only the idea of the general resurrection expressed.\u2014G.B.S.\ni:871\nmss. and Edd. \u03bf\u1f50\u03c7 \u1f65\u03c3\u03c4\u03b5 \u03bc\u03b1\u03b8\u03b5\u1fd6\u03bd, \u1f00\u03bb\u03bb\u1fbd \u1f65\u03c3\u03c4\u03b5 \u03ba\u03bf\u03bb\u03ac\u03c3\u03b1\u03b9. But this cannot be Chrysostom\u2019s meaning: for in the opening of the Hom. he remarks, that there was nothing of persecution here (comp. the opening of Hom. xxxix.), and in the Recapitulation, that the Athenians at this time were under Roman Law. Also in the following sentence, he explains that their questions were prompted by the hope of learning, \u1fde\u039f\u03c1\u03b1 \u03b3\u03bf\u1fe6\u03bd (i. e. to show that this was their meaning) \u03ba\u03b1\u1f76 \u1f10\u03bd \u1f10\u03bb\u03c0\u03af\u03b4\u03b9 \u03c4\u03bf\u1fe6 \u03bc\u03b1\u03b8\u03b5\u1fd6\u03bd. In the Recapitulation indeed, he says, they brought him \u1f61\u03c2 \u03ba\u03b1\u03c4\u03b1\u03c0\u03bb\u03ae\u03be\u03bf\u03bd\u03c4\u03b5\u03c2, but this is a different thing from \u1f65\u03c3\u03c4\u03b5 \u03ba\u03bf\u03bb\u03ac\u03c3\u03b1\u03b9. Therefore we have transposed the order of the words. The clause \u1f14\u03bd\u03b8\u03b1 \u03b1\u1f31 \u03c6\u03bf\u03bd\u03b9\u03ba\u03b1\u1f76 \u03b4\u03af\u03ba\u03b1\u03b9 (and in the Recapitulation \u1f14\u03bd\u03b8\u03b1 \u03c4\u1f70\u03c2 \u03c6. \u03b4. \u1f10\u03b4\u03af\u03ba\u03b1\u03b6\u03bf\u03bd, which we retain from B.), seems to be meant to show that they did not bring him there for trial.\ni:872\nThe principal points to be noted for the interpretation of Acts 17.23 are as follows: (1) Pausanias (a.d. 174) and Philostratus (a.d. 244) testify to the existence at Athens of altars with the inscription: \u1f00\u03b3\u03bd\u03ce\u03c3\u03c4\u1ff3 \u03b8\u03b5\u1ff7. (2) \u201cUpon important occasions, when the reference to a god known by name was wanting, as in public calamities of which no definite god could be assigned as the author, in order to honor or propitiate the god concerned by sacrifice, without lighting on a wrong one, altars were erected which were destined and designated \u1f00\u03b3\u03bd\u03ce\u03c3\u03c4\u1ff3 \u03b8\u03ad& 254\u00b7.\u201d (Meyer.) (3) By these inscriptions the Athenians referred to no particular divinities, but to supposed benefactors or avengers to whom they, in their religious system, could attach no name. (4) No reference is to be found in these inscriptions to the God of the Jews. The true text: \u1f43 \u03bf\u1f56\u03bd \u1f00\u03b3\u03bd\u03bf\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u1fd6\u03c4\u03b5, \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03b3\u1f7c \u03ba\u03b1\u03c4\u03b1\u03b3\u03b3\u03ad\u03bb\u03c9 \u1f51\u03bc\u1fd6\u03bd (instead of the masculine \u1f45\u03bd\u2014\u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd of the cursives and the T. R.) does not require the supposition of such a reference. They acknowledged an unknown\u2014lying beyond their pantheon. Paul declares what this is: the true God as revealed in Jesus Christ. They would only partially and gradually understand his full meaning.\u2014G.B.S.\ni:873\n\u03c0\u03c1\u03bf\u03c3\u03c4\u03b5\u03c4. E.V. \u201cbefore appointed\u201d (\u03c0\u03c1\u03bf\u03c4\u03b5\u03c4).\ni:874\nEdd. \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03bd \u1f10\u03b4\u03ae\u03bb\u03c9\u03c3\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1f7a\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2. Comp. Recapitulation, whence it appears that he means \u201cBoth heaven and earth, and mankind also were created, not generated or emanated.\u201d\ni:875\n\u039a\u03b1\u1f76 \u03bc\u1f74\u03bd \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f40\u03c6\u03b5\u03af\u03bb\u03bf\u03bc\u03b5\u03bd. Mod. text inserts a \u03c6\u03b7\u03c3\u1f76\u03bd, to make this an interlocution, in the sense, \u201cNay but for this reason, viz., being His offspring, we ought to think of Him as in the likeness of man.\u201d But this cannot be Chrysostom\u2019s meaning. Perhaps Chrys. said, \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf, viz., after the following sentence, so that the sense will be, \u201cWe ought not to think the Godhead like unto gold, etc., the graven work of man\u2019s art. By no means: for certainly we ourselves, our souls, are not like unto such. Nay, more, we ought not to think even this, that the Godhead is like unto aught that man\u2019s imagination can conceive, as the Apostle adds, \u03ba\u03b1\u1f76 \u1f10\u03bd\u03b8\u03c5\u03bc\u03ae\u03c3\u03b5\u03c9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c4\u1f78 \u0398\u03b5\u1fd6\u03bf\u03bd \u03b5\u1f36\u03ba\u03b1\u03b9 \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd.\u201d (See the Recapitulation.) He proceeds: \u03c4\u03af \u03b4\u03ae\u03c0\u03bf\u03c4\u03b5; i.e. Why having said \u03c7\u03b1\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03b9 \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2 does he add \u03ba\u03b1\u1f76 \u1f10\u03bd\u03b8\u03c5\u03bc. \u1f40\u03bd\u03b8\u03c1.? The answer, not expressed here, is, \u201cBecause neither is it subject to any other human conception,\u201d (\u03b4\u03b9\u03b1\u03bd\u03bf\u03af& 139\u00b7, Recapitulation). Then, the old text has, \u03bf\u1f50\u03ba \u1f10\u03c3\u03c4\u03b9 \u03c0\u03c1\u1f78\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03bd\u00b7 \u03c0\u1ff6\u03c2 \u03bf\u1f56\u03bd \u03c0\u03ac\u03bb\u03b9\u03bd \u03c4\u1f78 \u03b6\u03b7\u03c4\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd\u00b7 \u03c4\u03bf\u1f7a\u03c2 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c7\u03c1\u03bf\u03bd. \u03ba. \u03c4. \u03bb. Here we insert from the Recapitulation a sentence, which, where it stands, is superfluous (p. 236, note 6): \u1fbd\u0391\u03bb\u03bb\u1fbd \u03b5\u1f34\u03c0\u03bf\u03b9 \u1f04\u03bd \u03c4\u03b9\u03c2, \u039f\u1f50 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bd\u03bf\u03bc\u03af\u03b6\u03bf\u03bc\u03b5\u03bd. \u1fbd\u0391\u03bb\u03bb\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f7a\u03c2 \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f26\u03bd \u03b1\u1f50\u03c4\u1ff7, and then, \u03bf\u1f54\u03ba\u03b5\u03c4\u03b9 (so we correct \u03bf\u1f50\u03ba \u1f10\u03c3\u03c4\u03b9) \u03c0\u03c1\u1f78\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1\u03bd. i.e. \u201cPhilosophers may say, We do not so think of the Godhead. But he is not dealing with Philosophy, but \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u03cd\u03c2. \u03a0\u1ff6\u03c2 \u03bf\u1f56\u03bd \u03bf\u1f50\u03c7 \u03b5\u1f57\u03c1\u03bf\u03bd; or the like; \u03a0\u03ac\u03bb\u03b9\u03bd \u03c4\u1f78 \u03b6\u03b7\u03c4\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd. Again coming to the question in hand (An \u2018Unknown\u2019 God, Whom ye \u2018ignorantly worship, he says). Now the times of ignorance,\u201d etc.\u2014Mod. text. \u201cWhy did he not immediately come (\u1f14\u03c3\u03c4\u03b7) to Philosophy, and say, God is incorporeal by nature, invisible and without form? Because it seemed superfluous at present to say these things to men who had not yet (\u03bc\u03ae\u03c0\u03c9 om. E.) learned that there is but one God. Therefore leaving those matters, he addresses himself (\u1f35\u03c3\u03c4\u03b1\u03c4\u03b1\u03b9) to the matter in hand, and says, Now the times,\u201d etc.\ni:876\nOld text inserts here the whole of Acts 17:30, 31, then, \u03ba\u03b1\u03af\u03c4\u03bf\u03b9\u03b3\u03ad \u03c6\u03b7\u03c3\u03b9\u03bd, \u1f65\u03c1\u03b9\u03c3\u03b5\u03bd \u1f21\u03bc. \u1f00\u03bd\u03b1\u03c3\u03c4\u03ae\u03c3\u03b1\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f10\u03ba \u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd. \u039a\u03b1\u03c4\u03b1\u03c3\u03b5\u03af\u03c3\u03b1\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c4\u1f74\u03bd \u03b4\u03b9\u03b1\u03bd\u03bf\u03af\u03b1\u03bd \u03c4\u1ff7 \u03c6\u03cc\u03b2\u1ff3, \u03c4\u03cc\u03c4\u03b5 \u1f10\u03c0\u03ac\u03b3\u03b5\u03b9 \u03c4\u03bf\u1fe6\u03c4\u03bf. It appears from the Recapitulation that \u03ba\u03b1\u03c4. \u03c4\u1ff7 \u03c6. refers to the preceding verses, being explained by \u03b4\u03b5\u03af\u03be\u03b1\u03c2 \u1f00\u03bd\u03b1\u03c0\u03bf\u03bb\u03bf\u03b3\u03ae\u03c4\u03bf\u03c5\u03c2: and \u1f10\u03c0\u03ac\u03b3\u03b5\u03b9 \u03c4\u03bf\u1fe6\u03c4\u03bf to the first clause of Acts 17.30, the overlooking of the times of ignorance. We have arranged the matter accordingly.\u2014Mod. text, Acts 17:30, 31. \u201cSee, having agitated their minds by saying, \u2018He hath appointed a day,\u2019 and terrified them, then he seasonably adds this, \u2018Having raised Him from the dead.\u2019\u201d Which is clearly not Chrysostom\u2019s meaning.\ni:877\n\u03bf\u1f50\u03ba \u1f14\u03c6\u03b5\u03c1\u03b5\u03bd, \u1f00\u03bb\u03bb\u1fbd \u1f10\u03c4\u03ae\u03ba\u03b5\u03c4\u03bf. The latter word seems incongruous, unless there be a reference to what St. Paul says of the state of his mind while waiting at Athens, in 1 Thess. ii. 1. q.d. this is not the state of feeling in which one is apt to give way to anger and irritation.\ni:878\n\u1f05\u03bc\u03b1 \u03bc\u1f72\u03bd \u03c4\u03bf\u1fe6 \u03bd\u03cc\u03bc\u03bf\u03c5 \u03bb\u03c5\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03c6\u03b7\u03c3\u1f76\u03bd \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd, \u1f05\u03bc\u03b1 \u03b4\u1f72 \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b5\u1f50\u03c3\u03ad\u03b2\u03b5\u03b9\u03b1\u03bd \u03c4\u03bf\u1f7a\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2. i.e. \u201cof which dispersion the consequence was indeed a breaking down, it may be said, of the Law (by intermarriages, etc.), but withal a spreading of the true religion among men.\u201d Mod. text, having mistakenly changed \u03c0\u03c1\u1f78 to \u1f00\u03c0\u1f78, inserts \u1f10\u03be \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5 \u201cfrom that time\u201d before \u03c4\u03bf\u1fe6 \u03bd\u03cc\u03bc\u03bf\u03c5: and also omits \u03c6\u03b7\u03c3\u1f76\u03bd \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd, which the innovator did not understand.\u2014\u1fbd\u0391\u03bb\u03bb\u1fbd \u03bf\u1f50\u03b4\u1f72\u03bd \u1f34\u03c3\u03c7\u03c5\u03c3\u03b1\u03bd (mod. text, \u1f10\u03ba\u03ad\u03c1\u03b4\u03b1\u03bd\u03b1\u03bd) \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9. But those Jews, for all their success in spreading their religion, availed nothing, save that they got (more) witnesses (\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03b1\u03c2 perhaps should be \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b1\u03c2) of their own proper calamities (when the wrath came upon them to the uttermost), i.e. they prepared the way for the Gospel. but for themselves they availed nothing, but only to increase the number of those who should bear witness to the truth of God\u2019s judgment upon them for their unbelief.\ni:879\nThis, as it stands seems to be meant rather for the Manich\u00e6ans than the heathen philosophers, to whom, he has just before said, the very notion of creation was strange. But the whole exposition is most inadequately given, through the carelessness or incompetency of the reporter. To be referred to the heathen, it should be \u1f04\u03bb\u03bb\u03bf\u03bd \u03bc\u1f72\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd (as Jupiter) \u03bf\u1f50 \u03c0\u03bf\u03b9\u03b7\u03c4\u1f74\u03bd \u03b4\u03ad: and this is favored, perhaps, by the unnecessary \u03c4\u1f74\u03bd \u03b4\u1f72 (omitted by A. B.) as remaining from \u03bf\u1f50 \u03c0\u03bf\u03b9\u03b7\u03c4\u1f74\u03bd \u03b4\u1f72 \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03bd \u1f55\u03bb\u03b7\u03bd \u1f51\u03c0\u03bf\u03c4\u03af\u03b8\u03b5\u03bd\u03c4\u03b5\u03c2.\ni:880\n\u1fbd\u0395\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u03b1\u1f30\u03bd\u03b9\u03b3\u03bc\u03b1\u03c4\u03c9\u03b4\u1ff6\u03c2 \u03b5\u1f36\u03c0\u03b5 \u03c4\u1f78 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b7\u03c3\u03b5\u2014i.e. in speaking of God, he at the same time hints at the coequal Godhead of the Son: for He also is Creator and Lord. See p. 233 in the comments on v. 23, and v. 25, 26.\ni:881\n\u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03bc\u03b5\u03c1\u03b9\u03ba\u1f74, \u03bf\u1f50\u03b4\u1f72 \u03c8\u03c5\u03c7\u1f74 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5. \u201cThis is very obscure, and seems remote from the matter in hand. Hales ap. Sav. thinks it has come into the text from some other place. I should rather think the passage either mutilated or corrupt.\u201d Ben. \u201cThere is nothing either obscure or corrupt in the passage.\u201d Ed. Par. The meaning seems to be, As the whole creation is the work of One God, not \u03bc\u03b5\u03c1\u03b9\u03ba\u1ff6\u03c2 but \u03c4\u1f78 \u03ba\u03b1\u03b8\u03cc\u03bb\u03bf\u03c5, so are all mankind, universally, His work; the soul too, as well as the body.\ni:882\nThis and the following sentences seem to be fragments belonging to the preceding exposition. But the whole is too confused and mangled to admit of any satisfactory restoration.\ni:883\n\u03a0\u1ff6\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5. Or (see note 2.) \u201cHow He (the Son) became man\u201d\u2014as belonging to some other place; e.g. after \u03bf\u1f50\u03b4\u03ad\u03c0\u03c9 \u03c4\u1f70 \u03bc\u03ad\u03b3\u03b1\u03bb\u03b1 \u03b5\u1f36\u03c0\u03b5\u03bd. Or this may be put in the place of \u03c0\u1ff6\u03c2 \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9, note 8. Mod. text. \u201cHaving before shown, how the heaven was made, then he declared,\u201d etc.\ni:884\n\u1f00\u03c0\u03b5\u03c6\u03ae\u03bd\u03b1\u03c4\u03bf: above, \u03c4\u03bf \u03bc\u03b7\u03b4\u03ad\u03bd\u03bf\u03c2 \u03b4\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9, \u1f45\u03c0\u03b5\u03c1 \u1f00\u03c0\u03b5\u03c6\u03ae\u03bd\u03b1\u03c4\u03bf.\ni:885\nThis also may be part of the argument against the Arians, which Chrys. seems to have brought into his exposition. See note 2.\ni:886\nThis is clearly out of place. Perhaps \u03c0\u1ff6\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5 (note 5.) belongs here.\ni:887\n\u039a\u03b1\u03c4\u1f70 \u03c4\u1f70\u03c2 \u1f41\u03c1\u03bf\u03b8\u03b5\u03c3\u03af\u03b1\u03c2. Perhaps Chrys. may have read \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70\u03c2 \u1f41\u03c1. in his copy of the Acts: as Cod. Bez\u00e6 and S. Iren\u00e6us, \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u1f41\u03c1\u03bf\u03b8\u03b5\u03c3\u03af\u03b1\u03bd.\ni:888\nMod. text spoiling the sense; \u201cAnd this he says showing that not even now had they, having sought, found: although He was as plain to be found as anything would be that was (set) in the midst to be handled.\u201d\ni:889\nOld text: \u03a4\u03bf\u03c5\u03c4\u03ad\u03c3\u03c4\u03b9\u03bd, \u03bf\u1f30\u03ba\u03b5\u03af\u03bf\u03c5\u03c2, \u1f10\u03b3\u03b3\u03c5\u03c4\u03ac\u03c4\u03bf\u03c5\u03c2 \u1f65\u03c3\u03c0\u03b5\u03c1 \u03c0\u03b1\u03c1\u03bf\u03af\u03ba\u03bf\u03c5\u03c2 \u03ba\u03b1\u1f76 \u03b3\u03b5\u03af\u03c4\u03bf\u03bd\u03b1\u03c2 \u1f45\u03c4\u03b1\u03bd \u03bb\u03ad\u03b3\u1fc3: so Cat. The two last words are out of place; we insert them with the text-words after \u1fde\u0399\u03bd\u03b1 \u03b3\u1f70\u03c1 \u03bc\u1f74. The sense is: He does not mean, with the heathen poet, that mankind came from God by generation or emanation: but that we are very near to Him.\ni:890\nHere mss. and Edd, have \u03bf\u1f50\u03b4\u1f72\u03bd \u03b3\u1f70\u03c1 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd, as if it meant, \u201cnothing so goes against men as strangeness.\u201d We place it in what seems a more suitable connection: \u201cWe ought not to think,\u201d etc. for so far from \u201cthe Godhead\u201d being \u201clike unto such,\u201d nothing is so much the reverse of like unto men, who \u201care his offspring.\u201d\ni:891\n\u03c4\u03af \u03b3\u03ac\u03c1; \u1f51\u03c0\u1f72\u03c1 \u03c4\u03bf\u1fe6\u03c4\u03bf \u0398\u03b5\u03cc\u03c2; \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf\u00b7 \u1f00\u03bb\u03bb\u1f70 \u03c4\u03ad\u03c9\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf\u00b7 A. B. C , \u03c4\u03af \u03b3\u1f70\u03c1 \u03c4\u1f78 \u1f51\u03c0\u1f72\u03c1 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b8\u03b5\u03cc\u03c2\u00b7 \u03bf\u1f50\u03b4\u1f72 \u03ba. \u03c4. \u03bb. Cat. om. \u03c4\u03af \u03b3\u1f70\u03c1 \u03c4\u1f78, and \u1f00\u03bb\u03bb\u1f70 \u03c4\u03ad\u03c9\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf. Mod. text, \u1f00\u03bb\u03bb\u1fbd \u1f51\u03c0\u1f72\u03c1 \u03c4\u03bf\u1fe6\u03c4\u03bf. \u03c4\u03af \u03b4\u03b1\u1f76 \u03c4\u1f78 \u1f51\u03c0\u1f72\u03c1 \u03c4\u03bf\u1fe6\u03c4\u03bf; \u0398\u03b5\u03cc\u03c2\u00b7 \u1f00\u03bb\u03bb\u1fbd \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf, \u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u03af\u03b1\u03c2 \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f44\u03bd\u03bf\u03bc\u03b1\u00b7 \u1f00\u03bb\u03bb\u1f70 \u03c4\u03ad\u03c9\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf.\ni:892\nPossibly the connection may be, \u201cHe is not addressing himself to the notions of philosophers, (supra, note 1, p. 234). for them he insinuated \u03c4\u1f78 \u1f00\u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03bd by the \u1fbd\u0395\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03b6\u1ff6\u03bc\u03b5\u03bd, the intimate presence of Deity, the denial of body by the denial of \u03b4\u03b9\u03ac\u03c3\u03c4\u03b7\u03bc\u03b1 which is necessarily implied in the notion of body. But he speaks to the many, and puts it to them in this way, We, being in respect of the soul, akin to God, ought not to think,\u201d etc.\u2014Mod. text omits \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u03cd\u03c2.\ni:893\nHere the mss. and Edd. have the sentence \u1f00\u03bb\u03bb\u1fbd \u03b5\u1f34\u03c0\u03bf\u03b9 \u1f04\u03bd \u03c4\u03b9\u03c2\u2014\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03b1\u1f50\u03c4\u1ff7, which we have transferred above, p. 234, note 1. In the next sentence, \u03b5\u1f30 \u03b3\u1f70\u03c1 \u1f21\u03bc\u03b5\u1fd6\u03c2 \u03bf\u1f50\u03ba \u1f10\u03c3\u03bc\u03b5\u03bd \u1f45\u03bc\u03bf\u03b9\u03bf\u03b9 \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03b9\u03c2 \u03c4\u1f78 \u03ba\u03b1\u03c4\u1f70 \u03c8\u03c5\u03c7\u03ae\u03bd, A. B. C. omit the negative, which Cat. and mod. text retain.\ni:894\n\u0395\u1f30 \u03b3\u1f70\u03c1 \u1f22 \u03c4\u03ad\u03c7\u03bd\u03b7 \u1f22 \u03b4\u03b9\u03ac\u03bd\u03bf\u03b9\u03b1 \u03b5\u1f57\u03c1\u03b5, A. B. C. but Cat. om. \u03b5\u1f30 \u03b3\u1f70\u03c1, mod. text \u1f22 \u03b3\u1f70\u03c1 \u03c4\u03ad\u03c7\u03bd\u03b7 \u1f22 \u03b4. \u03b5\u1f57\u03c1\u03b5. \u0394\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f55\u03c4\u03c9\u03c2 \u03b5\u1f36\u03c0\u03b5\u03bd: A. also has this last clause, which is unknown to B. C. Cat. In the translation we assume the reading to be, \u0395\u1f30 \u03b3\u1f70\u03c1 \u1f45\u03c0\u03b5\u03c1 \u1f22 \u03c4. \u1f22 \u03b4. \u03b5\u1f57\u03c1\u03b5\u2014\u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f55\u03c4\u03c9\u03c2 \u201c\u03c4\u03ad\u03c7\u03bd. \u1f22 \u1f10\u03bd\u03b8. \u1f00.\u201d\u2014\u1f45\u03c0\u03b5\u03c1 \u03bf\u1f56\u03bd \u1f22 \u03c4. \u1f22 \u03b4. \u1f00. \u03b5\u1f57\u03c1\u03b5, \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f41 \u0398\u03b5\u1f78\u03c2, \u03ba\u03b1\u1f76 \u1f10\u03bd \u03bb\u03af\u03b8\u03c9 \u03bf\u1f50\u03c3\u03af\u03b1 \u03b8\u03b5\u03bf\u1fe6.\ni:895\ni.e. in Acts 17.27. \u201cthat they should seek the Lord\u2026being, as He is, not far from every one of us.\u201d But text refers it to the following clause, by adding \u03b5\u1f30\u03c0\u03ce\u03bd.\ni:896\n\u03a0\u1fb6\u03c3\u03b9 \u03b3\u1f70\u03c1 \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd \u03c0\u03b1\u03c1\u03b5\u1fd6\u03c7\u03b5 \u03c0\u03af\u03c3\u03c4\u03b9\u03bd, i.e. God; but C. and mod. text \u03c0\u03b1\u03c1\u03b5\u1fd6\u03c7\u03bf\u03bd, as if it meant \u201cthe Apostles gave assurance of Christ\u2019s resurrection,\u201d overlooking the \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u03c0\u03b1\u03c1\u03b1\u03c3\u03c7\u1f7c\u03bd of the text.\u2019\ni:897\nMod. text \u201cThe things spoken have given proof of His rising from the dead.\u201d\ni:898\nA. B. C. \u03bc\u03b5\u03c4\u1f70 \u03b3\u1f70\u03c1 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u1f70\u03c2 \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9 \u03b1\u1f50\u03c4\u1ff7. The sense would be satisfied by \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f78 \u03c4\u1f70\u03c2 \u03ba\u03b1\u03b8. \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9 \u03b1\u1f50\u03c4\u1ff7 \u03c7\u03ac\u03c1\u03b9\u03c4\u03b1\u03c2. Mod. text. \u201cTogether with the reckoning up of what God has done for us in common (benefits), so many that none is able even to number them, and giving Him thanks for all these, let us all bethink us of what has been done for each one of us, and reckon them up day by day. Since then these,\u201d etc.\ni:899\n\u03c4\u1ff6\u03bd \u1f30\u03b1\u03c4\u03c1\u1ff6\u03bd \u03c4\u1ff6\u03bd \u1f10\u03ba\u03b5\u1fd6. Mod. text omits \u03c4\u1ff6\u03bd, and adds \u03bc\u03ad\u03bd\u03b5\u03b9\u03bd, \u03ba\u03b1\u1f76: \u201cthe physicians ordering him to stay there.\u201d The mss., except A. which has preserved the true reading \u03b5\u1f34\u03c1\u03be\u03b1\u03c4\u03bf, have \u1f24\u03c1\u03be\u03b1\u03c4\u03bf, whence Erasm. Ben. c\u0153pit gargarizare\u2014just what the boy refused to do. He would not take the gargle, nor any other medicine or food.\u2014For \u03c3\u03b2\u03ad\u03bd\u03bd\u03c5\u03c4\u03b1\u03b9 we restore with mod. text \u03c3\u03b2\u03b5\u03bd\u03bd\u03cd\u03bd\u03b1\u03b9 \u2014\u1f61\u03c2 \u03b4\u1fc6\u03b8\u03b5\u03bd \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u1ff6\u03bd either as above, or \u201cto show his strength of mind forsooth.\u201d\u2014\u1f51\u03c0\u1f72\u03c1 \u03c6\u03b9\u03bb\u03bf\u03bd\u03b5\u03b9\u03ba\u03af\u03b1\u03c2, B. \u03c6\u03b9\u03bb\u03bf\u03c4\u03b9\u03bc\u03af\u03b1\u03c2. (Erasmus\u2019 translation is altogether wide of the sense.)\ni:900\n\u1f00\u03c0\u03bb\u1ff6\u03c2 \u03b4\u1f72 (\u03ba\u03b1\u1f76 mod. text.) \u1f00\u03c3\u03b7\u03bc\u03b1. Meaning perhaps, \u201cbeing speechless, he read and heard, but could not give tokens of understanding what he learned.\u201d\ni:901\nmss. \u03ba\u03b1\u1f76 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03b1\u1f50\u03c4\u1ff7 \u03ba\u03b1\u03c4\u03b7\u03c1\u1fb6\u03c4\u03bf, \u03ba\u03b1\u1f76 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u1fc6\u03c3\u03b1\u03b9 \u03b7\u1f54\u03c7\u03b5\u03c4\u03bf \u03ba\u03b1\u1f76 \u1f21 \u03bc\u03b7\u03c4\u03ae\u03c1\u00b7 \u1f14\u03c4\u03b9 \u03b3\u1f70\u03c1 \u1f14\u03c4\u03c5\u03c7\u03b5 \u03b6\u1ff6\u03bd \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03b1\u1f50\u03c4\u03bf\u1fe6. Mod. text. \u201cHis mother prayed for him to die, and his father cursed him, for he was yet living.\u201d\ni:902\n\u03c4\u03c5\u03c7\u1f78\u03bd \u1f00\u03c0\u03bb\u03ac\u03c3\u03c4\u03c9\u03c2 \u03b6\u03b7\u03c4\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd: meaning perhaps, in earnest, not for form\u2019s sake. The occasion of this strictness was doubtless the affair of Theodorus the Sicilian, see t. i. 343 B. and 470 D. (\u03a0\u03c1\u1f78 \u03b4\u03ad\u03ba\u03b1 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u1f10\u03c4\u1ff6\u03bd \u1f11\u03b1\u03bb\u03c9\u03c3\u03b1\u03bd \u1f10\u03c0\u1f76 \u03c4\u03c5\u03c1\u03b1\u03bd\u03bd\u03af\u03b4\u03b9 \u03c4\u03b9\u03bd\u03ad\u03c2 \u03ba. \u03c4. \u03bb.) For the history of the treasonable and magical practices against Valens at Antioch, in which Theodorus was implicated, and of the severities exercised in consequence of that attempt, see Ammianus Marcell. xxix. init. Comp. Zosimus iv. 13, 3, Sozomen vi. 35, Socrates iv. 19.\ni:903\n\u03b5\u1f36\u03c4\u03b1 \u1f14\u03bd\u03b4\u03bf\u03b8\u03b5\u03bd \u03bb\u03b1\u03b2\u1f7c\u03bd \u1f00\u03c0\u1fc4\u03b5\u03b9\u00b7 \u1f00\u03c0\u03b5\u03c0\u03ac\u03b3\u03b7 \u03c4\u1ff7 \u03b4\u03ad\u03b5\u03b9 It is not easy to see what this means, unless the sense intended be, \u201cthe soldier paced backward and forward, so that we were intercepted between his walk and the river.\u201d\u2014Mod. text, \u03b5\u1f36\u03c4\u03b1 \u1f14. \u03bb, \u1f00\u03c0\u1fc4\u03b5\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b5\u03c0\u03ae\u03b3\u03b5\u03b9 \u03c4\u1ff7 \u03b4\u03ad\u03b5\u03b9 Erasm. qui hoc animadvertens abiit, et timere nos fecit. Ben. Hinc. vero socius. illo occultato abiit et timore tabescebat. We must certainly read \u1f00\u03c0\u03b5\u03c0\u03ac\u03b3\u03b7\u03bd, or \u1f00\u03c0\u03b5\u03c0\u03ac\u03b3\u03b7\u03bc\u03b5\u03bd.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XXXVIII on Acts xvii. 16, 17.","type":"page"}