{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110046.htm","path":"chr/ecf/111/1110046.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110046.htm","text":"\u201cAnd he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.\u201d\n(a) See him in every place forcing his way into the synagogue, and in this manner departing thence. For in every place, he wished to have the occasion given him by them. 950 (c) He wished to separate the disciples thence, and to have the beginning for ceasing to assemble with them, given by (the Jews) themselves. And it was not for nothing that he did this (b) which I have said. He was henceforth \u201cprovoking them to jealousy.\u201d For both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him, repented. (a) This is why he continually made a stir among them, 951 \u201cfor three months arguing and persuading concerning the kingdom of God:\u201d for you must not suppose because you hear of his \u201cspeaking boldly,\u201d that there was any harshness: it was of good things that he discoursed, of a kingdom: who would not have heard him? \u201cBut when divers were hardened, speaking evil of the way.\u201d They might well call it \u201cthe way;\u201d this was indeed the way, that led into the kingdom of heaven. \u201cHe departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks.\u201d (Acts 19.10.) (a) Do you mark how much was effected by his persisting? 952 \u201cBoth Jews and Greeks heard: (c) all that dwelt in Asia:\u201d it was for this also that the Lord suffered him not to go into Asia (Acts 16.6) (on a former occasion); waiting, as it seems to me, for this same conjuncture. (Hom. xl. p. 245.) (b) \u201cAnd God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.\u201d (Acts 19:11, 12.) Not touched the wearer only (and so were healed), but also receiving them, they laid them upon the sick (and so healed them). 953 (g) \u201cHe that believeth on Me,\u201d saith Christ, \u201cdoeth greater works than those which I do.\u201d (John xiv. 12.) This, and the miracle of the shadows is what He meant (in those words). (d) \u201cThen certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.\u201d (Acts 19.13.) So entirely did they do all by way of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to cast out the demons. \u201cBy Jesus, whom Paul preacheth.\u201d Only see what a name Paul had got! \u201cAnd there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.\u201d (Acts 19.14-16.) They did it in secret: then their impotence is publicly exposed. (f) Then not the Name does anything, unless it be spoken with faith. (h) See how they used their weapons against themselves! (j) So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me (to have done this) in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him. \u201cJesus I know, and Paul I know.\u201d For, that there may not seem to be any slight put upon the Name of Jesus, (the demon) first confesses (Him), and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? \u201cThey fled out of that house naked and wounded:\u201d he sorely battered their heads, perhaps rent their garments. (e) \u201cAnd this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices.\u201d (Acts 19:17, 18.) For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence. \u201cAnd many of them that practised curious arts, brought their books together, and burnt them in the presence of all men;\u201d\u2014having seen that there was no more use of them now that the demons themselves do these things\u2014\u201cand reckoned up the price of them, and found the amount fifty thousand pieces of silver. 954 So mightily grew the word of God and prevailed.\u201d (Acts 19:19, 20.) (i) \u201cAnd\u201d 955 (so) \u201che disputed,\u201d in the school of one Tyrannus for two years:\u201d where were believers, and believers exceedingly (advanced in the faith). Moreover (Paul) writes (to them) as to great men.\n(Recapitulation.) (b) \u201cAnd having entered in to the synagogue,\u201d etc. (Acts 19.8.) But 956 why \u1f10\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03b9\u03ac\u03b6\u03b5\u03c4\u03bf? It means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. (a) \u201cBut when some were hardened, and spake evil of the way, having departed from them, he separated the disciples.\u201d (Acts 19.9.) He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them into more contention. (c) Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. \u201cHe disputed daily,\u201d and by this gained the many, that, being evil intreated and (evil) spoken of, he did not (utterly) break away from them, and keep aloof. (e) The evil-speakers are defeated. They calumniated the doctrine itself; (therefore) so as neither to rouse the disciples to wrath, nor * * them, he withdrew, 957 showing that everywhere alike they repel salvation from them. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. \u201cIn the school of one Tyrannus:\u201d it was not that he sought the place, but without more ado where there was a school (there he discoursed). 958 (d) And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. If any of the heathens believe not, having seen the (very) dust working these effects, let him believe. 959 (f) Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness (of heart)! Why does not Paul rebuke them? It would have looked like envy, therefore it is so ordered. This same took place in the case of Christ (Mark ix. 36): but then the person is not hindered, for it was the beginning of the new state of things: since Judas also is not hindered, whereas Ananias and Sapphira were struck dead: and many Jews even for opposing (Christ) suffered nothing, while Elymas was blinded. \u201cFor I am not come,\u201d saith Christ, \u201cto judge the world, but that the world might be saved.\u201d (John iii. 17.) \u201cAnd seven sons,\u201d etc. (Acts 19.14.) See the villany of the men! They still continued to be Jews, while wishing to make a gain of that Name. All that they did was for glory and profit. (g) Look, 960 in every case, how men are converted not so much in consequence of good things as of things fearful. In the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. (Hereby) the power of the demons is shown to be a great one, when it is against unbelievers. For why did he not say, \u201cWho is Jesus?\u201d He was afraid, lest he also should suffer punishment; but, that it might be permitted him to take revenge upon those who mocked him, he did this; \u201cJesus,\u201d says he, \u201cI know,\u201d etc. He was in dread of Paul. For why did not those wretched men say to him, We believe? How much more splendid an appearance they would have made had they said this, that is, if they had claimed Him as their Master? But instead of that, they spoke even those senseless words, \u201cBy Jesus, whom Paul preacheth.\u201d Do you mark the forbearance (of the writer), how he writes history and does not call names? This makes the Apostles admirable. \u201cAnd the evil spirit,\u201d etc. (Acts 19.15), for what had happened at Philippi (Acts 16.16) had given a lesson to these also. He mentions the name, and the number, thereby giving to the persons then living a credible proof of what he wrote. And why were they itinerant? For the sake of merchandise: not assuredly to bear tidings of the word; how should that be their object? And 961 how ran they anon, preaching by the things they suffered? \u201cInsomuch,\u201d it says, \u201cthat all that dwelt in Asia heard the word of the Lord.\u201d Ought not this to have converted all? And marvel not, for nothing convinces malice. But come now, let us look at the affair of the exorcists, with what an evil disposition (they acted). Why the same was not done in the case of Christ, is an inquiry for another time, and not for the present, save that this also was well and usefully ordered. It seems to me that they did this also in mockery, and that in consequence of this (punishment), none dared even at random to name that Name. Why did this put them upon confession? Because this was a most mighty argument of God\u2019s omniscience (therefore), before they should be exposed by the demons, they accused themselves, fearing lest they should suffer the same things. For when the demons their helpers are their accusers, what hope is there thenceforth, save the confession by deeds?\nBut see, I pray you, after such signs had been wrought, what evils within a short space ensue. Such is human nature: it soon forgets. Or, do ye not remember what has been the case among ourselves? Did not God last year shake our whole city? 962 Did not all run to baptism? Did not whoremongers and effeminate and corrupt persons leave their dwellings, and the places where they spent their time, and change and become religious? But three days passed, and they returned again to their own proper wickedness. And whence is this? From the excessive laziness. And what marvel if, when the things have passed away (this be the case), seeing that, the images lasting perpetually, the result is such? The fate of Sodom\u2014say, does it not still last (in its effects)? 963 Well, did the dwellers beside it become any the better? And what say you to the son of Noah? Was he not such (as he is represented), did he not see with his eyes so vast a desolation, and yet was wicked? Then let us not marvel how, when such things had been done, these Jews (at Ephesus) believe not, when we see that belief itself often comes round for them into its opposite, 964 into malignity; as, for instance, when they say that He hath a devil, He, the Son of God! Do you not see these things even now, and how men are many of them like serpents, both faithless and thankless, men who, viper-like, when they have enjoyed benefits and have been warmed by some, then they sting their benefactors? This we have said, lest any should marvel, how, such signs having been wrought, they were not all converted. For behold, in our own times happened those (miracles) relating to the martyr Babylas, 965 those relating to Jerusalem, those relating to the destruction of the temples, and not all were converted. Why need I speak of ancient things? I have told you what happened last year; and none gave heed to it, but again little by little they fell off and sunk back. The heaven stands perpetually crying aloud that it has a Master, and that it is the work of an Artificer, all this that we see\u2014I mean the world\u2014and yet some say that it is not so. What happened to that Theodorus last year\u2014whom did it not startle? And yet nothing came of it, but having for a season become religious, they returned to the point from which they had started in their attempt to be religious. So it was with the Jews. This is what the Prophet said of them: \u201cWhen He slew them, then they sought Him, and turned early unto God.\u201d (Ps. lxxviii. 34.) And what need to speak of those things that are common to all? How many have fallen into diseases, how many have promised, if raised up, to work so great a change, and yet they have again become the same as ever! This, if nothing else, shows that we have natural free-will\u2014our changing all at once. Were evil natural, this would not be: things that are natural and necessary, we cannot change from. \u201cAnd yet,\u201d you will say, \u201cwe do change from them. For do we not see some, who have the natural faculty to see, but are blinded by fear?\u201d (True\u2014) because this also is natural: * * if a different (necessity of) nature come not also into operation: 966 (thus) it is natural to us, that being terrified we do not see; it is natural to us that when a greater fear supervenes, the other gives way. \u201cWhat then,\u201d you will say, \u201cif right-mindedness 967 be indeed according to nature, but fear having overpowered it cast it out?\u201d What then if I shall show that some even then are not brought to a right mind, but even in these fears are reckless? Is this natural? Shall I speak of ancient things? Well then, of recent? How many in the midst of those fears continued laughing, mocking, and experienced nothing of the sort? Did not Pharaoh change immediately, and (as quickly) run back to his former wickedness? But here, as if (the demons) knew Him not, they (the exorcists) added, \u201cWhom Paul preacheth,\u201d whereas they ought to have said, \u201cthe Saviour of the world.\u201d \u201cHim that rose again.\u201d By this they show that they do know, but they did not choose to confess His glory. Wherefore the demon exposes them, leaping upon them, and saying, \u201cJesus I know, and Paul I know, but who are ye?\u201d So that not ye are believers, but ye abuse that Name when ye say this. Therefore the Temple is desolate, 968 the implement easy to be overcome. So that ye are not preachers; mine, says he, ye are. Great was the wrath of the demon. The Apostles had power to do this to them, but they did it not as yet. For they that had power over the demons that did these things to them, much more had power over the men themselves. Mark how their forbearance is shown, in that they whom they repulsed do these things, while the demons whom they courted do the contrary. \u201cJesus,\u201d says he, \u201cI know.\u201d Be ashamed, ye that are ignorant (of Him). \u201cAnd Paul I know.\u201d Well said, \u201cThink not that it is because I despise them, that I do these things.\u201d Great was the fear of the demon. And why without these words did he not rend their garments? For so he would both have sated his wrath, and established the delusion. He feared as I said, the unapproachable force, and would not have had such power had he not said this. But observe how we find the demons everywhere more right minded (than the Jews), not daring to contradict nor accuse the Apostles, or Christ. There they say, \u201cWe know Thee who Thou art\u201d (Matt. viii. 29); and, \u201cWhy art Thou come hither before the time to torment us\u201d (Mark i. 24): and again, \u201cI know Thee who Thou art, the Son of God.\u201d And here, \u201cThese men are servants of the most high God\u201d (Acts 16.17): and again, \u201cJesus I know, and Paul I know.\u201d For they exceedingly feared and trembled before those holy persons. Perhaps some one of you, hearing of these things, wishes he were possessed of this power, so that the demons should not be able to look him in the face, and accounts those saints happy for this, that they had such power. But let him hear Christ saying, \u201cRejoice not because the demons are subject unto you\u201d (Luke x. 20), because He knew that all men rejoice most in this, through vainglory. For if thou seekest that which pleaseth God, and that which is for the common good, there is another, a greater way. It is not so great to free from a demon as it is to rescue from sin. A demon hinders not to attain unto the kingdom of Heaven, nay, even cooperates, unwillingly indeed, but nevertheless cooperates by making him that has the demon more sober-minded; but sin casts a man out.\nBut it is likely some man will say, \u201cGod forbid it should ever befall me to be sobered in this way!\u201d Nor do I wish it for you, but a very different way, that you should do all from love of Christ: if however, which God forbid, it should so befall you, then even on this behalf I would comfort you. If then the demon does not cast out (from the kingdom of heaven), but sin does cast out, to free a man from sin is greater beneficence.\nFrom this let us study to free our neighbors, and before our neighbors, our own selves. Let us see to it, lest we have a demon: let us examine ourselves strictly. More grievous than a demon is sin, for the demon makes men humble. See ye not those possessed with a demon, when they have recovered from the attack, how downcast they are, of how sad a countenance, how fraught with shame their faces are, how they have not even courage to look one in the face? See the strange inconsistency! While those are ashamed on account of the things they suffer, we are not ashamed on account of the things we do; while they are abashed being wronged, we are not abashed when doing wrong: and yet their condition is not a subject for shame, but for pity and tenderness and indulgence: nay, great is the admiration it calls for, and many the praises, when struggling against such a spirit, they bear all thankfully: whereas our condition in very deed is a subject for ridicule, for shame, for accusation, for correction, for punishment, for the worst of evils, for hell-fire; calling for no compassion whatever. Seest thou, that worse than a demon is sin? And those indeed, from the ills they suffer, reap a double profit: first, their being sobered and brought to more self-control; then, that having suffered here the chastisement of their own sins, they depart hence to their Master, purified. For indeed upon this we have often discoursed to you, that those who are punished here, if they bear it thankfully, may naturally be supposed to put away thereby many of their sins. Whereas from sins the mischief resulting is twofold; first, that we offend; secondly, that we become worse. Attend to what I say. Not this is the only injury we get from sin, that we commit a sin: but another and a worse is this, that our soul receives a habit. Just as it is in the case of the body\u2014for it will be more plain when put in the form of an example\u2014as he who has taken a fever has got harm not only in this respect, that he is sick, but also that after the sickness he is become weaker, even though he may return to health after a long disease: just so in the case of sin, though we may regain health, yet we are far from having the strength we need. For 969 take the case of one who has been insolently abusive: does he not suffer his deserts for his abusive conduct? Aye, but there is another and a worse thing to rue (which is), that his soul is become more insensible to shame. For from each several sin that is committed, even after the sin has been done and has ceased, there remains a kind of venom instilled into our souls. Do you not hear people saying, when they are recovered from sickness, \u201cI dare not drink water now?\u201d And yet the man has regained his health: aye, but the disease has done him this harm also. And whereas those (possessed) persons, albeit suffering ill, are thankful, we, when faring well, blaspheme God, and think ourselves very ill used: for you will find more persons behaving thus in health and wealth than in poverty and sickness. For there stands the demon over (the possessed), like a very hangman, fierce, uttering many (menaces), even as a schoolmaster brandishing the lash, and not suffering them to give way to any laxity. And suppose that some are not at all brought to a sober mind, neither are these liable to punishment; 970 no small thing this: even as fools, even as madmen and children, are not called to account, so neither are these: since for things that are done in a state of unconsciousness, none can be so merciless as to call the doers to account. Why then, in a far worse condition than those who are possessed of evil sprits are we that sin. We do not, indeed, foam at the mouth, nor distort our eyes, or throw about our hands convulsively; but as for this, would that we did it in our body and not in our soul! Will you that I show you a soul, foaming, filthy, and a distortion of the mind\u2019s eyes? Think of those who are in a passion and drunken with rage; can any form be filthier than the words they discharge? In very deed it is like a sputtering of noisome slaver. And just as the possessed know none of those who are present, so neither do these. Their understanding darkened, their eyes distorted, they see not who is friend, who foe, who worthy of respect, who contemptible, but they see all alike without a difference. And then, do you not see them, how they tremble, just like those others? But they do not fall to the ground, say you? True, but their soul lies on the ground and falls there in convulsions: since had it stood upright, it would not have come into the condition it is in. Or think you not that it betokens a soul abjectly sprawling and lost to all self-possession, the things men can do and say when drunken with rage? There is also another form of madness worse than this. What may this be? When men cannot so much as suffer themselves to vent their anger, but instead of that nourish within their own bosoms, to their own proper hurt, 971 as it were a very hangman with his lash, the rancorous remembrance of wrongs. For it is a bane to themselves first, the malice that they bear. To say nothing of the things to come, what torture, think you, must that man undergo in the scourging of his soul, as day by day he looks how he may avenge himself on his enemy? He chastises himself first, and suffers punishment, swelling (with suppressed passion), fighting against himself, setting himself on fire. For needs must the fire be always burning within thee: while raising the fever to such a height, and not suffering it to wane, thou thinkest thou art inflicting some evil on the other, whereas thou art wasting thyself, ever bearing about with thee a flame which is always at its height, and not letting thy soul have rest, but evermore being in a state of fury, and having thy thoughts in a turmoil and tempest. What is more grievous than this madness, to be always smarting with pain, and ever swelling and inflamed? For such are the souls of the resentful: when they see him on whom they wish to be revenged, straightway it is as if a blow were struck them: if they hear his voice, they cower and tremble: if they be on their bed, they picture to themselves numberless revenges, hanging, torturing that enemy of theirs: and if, beside all this, they see him also to be in renown, O! the misery they suffer! Forgive him the offence, and free thyself from the torment. Why continue always in a state of punishment, that thou mayest once punish him, and take thy revenge? Why establish for thyself a hectic disease? 972 Why, when thy wrath would fain depart from thee, dost thou keep it back? Let it not remain until the evening, says Paul. (Eph. iv. 26.) For like some eating rot or moth, even so does it gnaw through the very root of our understanding. Why shut up a beast within thy bowels? Better a serpent or an adder to lie within thy heart, than anger and resentment: for those indeed would soon have done with us, but this remains forever fixing in us its fangs, instilling its poison, letting loose upon us an invading host of bitter thoughts. \u201cThat he should laugh me to scorn,\u201d say you, \u201cthat he should despise me!\u201d 973 O wretched, miserable man, wouldest thou not be ridiculed by thy fellow-servant, and wouldest thou be hated by thy Master? Wouldest thou not be despised by thy fellow-servant, and despisest thou thy Master?\nTo be despised by him, is it more than thou canst bear, but thinkest thou not that God is indignant, because thou ridiculest Him, because thou despisest Him, when thou wilt not do as He bids thee? But that thine enemy will not even ridicule thee, is manifest from hence (that), whereas if thou follow up the revenge, great is the ridicule, great the contempt, for this is a mark of a little mind; on the contrary, if thou forgive him, great is the admiration, for this is a mark of greatness of soul. But you will say, he knows not this. Let God know it, that thou mayest have the greater reward. For He says, \u201cLend to those of whom ye hope not to receive.\u201d (Luke vi. 34.) So let us also do good to those who do not even perceive that one is doing them good, that they may not, by returning to us praise or any other thing, lessen our reward. For when we receive nothing from men, then we shall receive greater things from God. But what is more worthy of ridicule, what more paltry, than a soul which is always in anger, and wishing to take revenge? It is womanly, this disposition, it is babyish. For as the babes are angry even with lifeless things, and unless the mother beats the ground, they will not let go their anger: 974 so do these persons wish to revenge themselves on those who have aggrieved them. Why then, it is they who are worthy of ridicule: for to be overcome by passion, is the mark of a childish understanding, but to overcome it, is a sign of manliness. Why then, not we are the objects of ridicule, when we keep our temper, but they. It is not this that makes men contemptible\u2014not to be conquered by passion: what makes them contemptible is this\u2014to be so afraid of ridicule from without, as on this account to choose to subject one\u2019s self to one\u2019s besetting passion, and to offend God, and take revenge upon one\u2019s self. These things are indeed worthy of ridicule. Let us flee them. Let a man say, that having done us numberless ills, he has suffered nothing in return: let him say that he might again frantically assault us, and have nothing to fear. Why, in no other (better) way could he have proclaimed our virtue; no other words would he have sought, if he had wished to praise us, than those which he seems to say in abuse. Would that all men said these things of me: \u201che is a poor tame creature; all men heap insults on him, but he bears it: all men trample upon him, but he does not avenge himself.\u201d Would that they added, \u201cneither, if he should wish to do so, can he:\u201d that so I might have praise from God, and not from men. Let him say, that it is for want of spirit that we do not avenge ourselves. This does us no hurt, when God knows (all): it does but cause our treasure to be in greater safety. If we are to have regard to them, we shall fall away from everything. Let us not look to what they say, but to what becomes us. But, says he, \u201cLet no man ridicule me,\u201d and some make a boast of this. O! what folly! \u201cNo man,\u201d says he, \u201chaving injured me, has ridiculed me:\u201d that is, \u201cI had my revenge.\u201d And yet for this thou deservest to be ridiculed, that thou didst take revenge. Whence came these words among us\u2014being, as they are, a disgrace to us and a pest, an overthrow of our own proper life and of our discipline? It is in downright opposition to God that thou (so) speakest. The very thing which makes thee equal to God\u2014the not avenging thyself\u2014this thou thinkest a subject for ridicule! Are not we for these things worthy to be laughed at, both by ourselves, and by the heathen, when we thus speak against God? I wish to tell you a story of a thing that happened in the old times (which they tell) not on the subject of anger, but of money. A man had an estate in which there was a hidden treasure, unknown to the owner: this piece of ground he sold. The buyer, when digging it for the purpose of planting and cultivation, found the treasure therein deposited, and came 975 and wanted to oblige the seller to receive the treasure, urging that he had bought a piece of ground, not a treasure. The seller on his part repudiated the gift, saying, \u201cThe piece of ground (is not mine), I have sold it, and I have no concern whatever with this (treasure).\u201d So they fell to altercation about it, the one wishing to give it, the other standing out against receiving it. So chancing upon some third person, they argued the matter before him, and said to him, \u201cTo whom ought the treasure to be assigned?\u201d The man could not settle that question; he said, however, that he would put an end to their dispute\u2014he would (if they pleased) be master of it himself. So he received the treasure, which they willingly gave up to him; and in the sequel got into troubles without end, and learnt by actual experience that they had done well to have nothing to do with it. So ought it be done likewise with regard to anger; both ourselves ought to be emulous 976 not to take revenge, and those who have aggrieved us, emulous to give satisfaction. But perhaps these things also seem to be matter of ridicule: for when that madness is widely prevalent among men, those who keep their temper are laughed at, and among many madmen he who is not a madman seems to be mad. Wherefore I beseech you that we may recover (from this malady), and come to our senses, that becoming pure from this pernicious passion, we may be enabled to attain unto the kingdom of heaven, through the grace and mercy of His only-begotten Son, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.\nmss. and Edd. \u03a0\u03b1\u03bd\u03c4\u03b1\u03c7\u03bf\u1fe6 \u03b3\u1f70\u03c1 \u03c0\u03b1\u1fe4 \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03b2\u03bf\u03cd\u03bb\u03b5\u03c4\u03bf \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd \u1f00\u03c6\u03bf\u03c1\u03bc\u1f74\u03bd, \u1f45\u03c0\u03b5\u03c1 \u1f14\u03c6\u03b7\u03bd. \u03a4\u03ac \u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f14\u03b8\u03bd\u03b7 \u03c0\u03b1\u03c1\u03b5\u03b6\u03ae\u03bb\u03bf\u03c5 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u03ba\u03b1\u1f76 \u1fe5\u03b1\u03b4\u03af\u03c9\u03c2 \u03ba. \u03c4. \u03bb. In \u03c0\u03b1\u03c1\u03b5\u03b6\u03ae\u03bb\u03bf\u03c5 there is an allusion to Rom. xi. 14, \u201cif by any means I may provoke them to jealousy:\u201d its subject therefore should be \u201cthe Apostle\u201d (nam et gentes exstimulabat jam, Erasm.) \u201che was henceforth provoking to jealousy, being what he said to the Romans, \u201cIf by any means I may provoke,\u201d etc., not \u201cthe Gentiles,\u201d as Ben. makes it, nam gentes jam zelo fervebant. Besides transposing the parts b, c, we read, \u03a0\u03b1\u03c1\u03b5\u03b6\u03ae\u03bb\u03bf\u03c5 \u03bb\u03bf\u03b9\u03c0\u03cc\u03bd. \u03a4\u03ac \u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f14\u03b8\u03c5\u03b7 \u1fe5\u03b1\u03b4\u03af\u03c9\u03c2.\u2026But perhaps it should be \u03a0\u03b1\u03c1\u03b5\u03b6\u03ae\u03bb\u03bf\u03c5 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd, \u1f45\u03c0\u03b5\u03c1 \u1f14\u03c6\u03b7 \u201c\u0395\u1f30 \u03c0\u1ff6\u03c2 \u03c0\u03b1\u03c1\u03b1\u03b6\u03b7\u03bb\u03ce\u03c3\u03c9 \u03ba. \u03c4. \u03bb.\u201d\ni:951\n\u0394\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03bd\u03bf\u03c7\u03bb\u03b5\u1fd6 (\u1f20\u03bd\u03ce\u03c7\u03bb\u03b5\u03b9 Sav.) \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03c3\u03c5\u03bd\u03b5\u03c7\u1ff6\u03c2 \u03bc\u03b5\u03c4\u03b1\u03c0\u03b5\u03af\u03b8\u03c9\u03bd, old text, retained by Saville. He is explaining why St. Paul still resorted to the synagogues, though an unwelcome visitant. He wished to separate the Church from the Synagogue: but he would not himself take the first step towards this. It must be the act of the Jews. Therefore until they by their outrageous conduct obliged him to depart, he kept on troubling them with his presence (\u03b5\u1f30\u03c3\u03c9\u03b8\u03bf\u1fe6\u03bd\u03c4\u03b1, \u1f20\u03bd\u03ce\u03c7\u03bb\u03b5\u03b9). Not that his discourse was harsh: that word, \u1f10\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3., does not mean this, but that he spoke freely and without reserve. (Recapitulation)\u2014The unusual word \u03bc\u03b5\u03c4\u03b1\u03c0\u03b5\u03af\u03b8\u03c9\u03bd is probably a corruption of the abbreviation of the text-words, \u1f10\u03c0\u1f76 \u03bc\u1fc6\u03bd\u03b1\u03c2 \u03c4\u03c1\u03b5\u1fd6\u03c2 \u03b4\u03b9\u03b1\u03bb\u03b5\u03b3. \u03ba\u03b1\u1f76 \u03c0\u03b5\u03af\u03b8\u03c9\u03bd, which the reporter may have written thus, \u03bc. \u03c4. \u03c0\u03b5\u03af\u03b8\u03c9\u03bd.\u2014Mod. text substitutes \u0394\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u03b9\u03b5\u03bb\u03ad\u03b3\u03b5\u03c4\u03bf \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03c3\u03c5\u03bd\u03b5\u03c7\u1ff6\u03c2 \u1f45\u03c4\u03b9 \u1f14\u03c0\u03b5\u03b9\u03b8\u03b5.\ni:952\n\u03c0\u03cc\u03c3\u03bf\u03bd \u1f24\u03bd\u03c5\u03c3\u03b5\u03bd \u1f21 \u1f10\u03c0\u03b9\u03c3\u03c4\u03b1\u03c3\u03af\u03b1. Cat., \u1f00\u03c0\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1, with reference to \u1f00\u03c0\u03bf\u03c3\u03c4\u1f70\u03c2 in Acts 19.9.\u2014The letters marking the order in which the parts are given in the mss. will show the extreme confusion into which the notes of this Homily have fallen.\ni:953\n\u039f\u1f50\u03c7\u1f76 \u03c6\u03bf\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f25\u03c0\u03c4\u03bf\u03bd\u03c4\u03bf \u03bc\u03cc\u03bd\u03bf\u03bd. Edd. i.e., \u201cThe process was not only this, that persons bearing these things, by touching the sick healed them, but the things themselves simply laid upon the sick were effectual for their healing.\u201d But A. C. Cat. \u03c6\u03bf\u03c1\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2, which is much better: \u201cIt was not only that they touched him (the Apostle) wearing these things\u201d\u2014viz. as the woman was healed by touching the hem of Christ\u2019s garment\u2014\u201cbut receiving them, they laid them upon the sick,\u201d etc.\u2014In the next sentence (g), for \u03c4\u03bf\u1fe6\u03c4\u03bf \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c4\u1ff6\u03bd \u03c3\u03ba\u03b9\u1ff6\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f45\u03c0\u03b5\u03c1 \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd, (which Sav. gives in marg.), Edd. have \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c4\u1f78 \u03c4\u1ff6\u03bd \u03c3\u03ba\u03b9\u1ff6\u03bd \u03b1\u1f30\u03bd\u03b9\u03c4\u03c4\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, which Ben. renders has umbras insinuans. St. Chrys. elsewhere alleges the miraculous efficacy of St. Paul\u2019s garments and of St. Peter\u2019s shadow, in illustration of our Lord\u2019s saying, t. i. 537. A. t. ii. 53. C.\ni:954\nEphesus was famous for its sorcerers and magicians. Plutarch and Eustathius speak of Ephesian letters (\u1fbd\u0395\u03c6\u03ad\u03c3\u03b9\u03b1 \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03b1) which, written on slips, were carried about as charms and had power to assure success and avert disaster. The \u03c0\u03b5\u03c1\u03af\u03b5\u03c1\u03b3\u03b1 were arts connected with this sorcery and the books burned contained, no doubt, mysterious sentences and symbols which gave to them an extravagant worth in the eyes of the superstitious. In this way the large price set upon them may be accounted for.\u2014G.B.S.\ni:955\nThe meaning seems to be, Such was the effect of his two years\u2019 preaching at Ephesus: and his Epistle shows what high attainments in the faith were made by the Ephesians.\ni:956\nThe partial restoration which is here attempted implies this scheme of the derangement: 2, 1.: 1, 3, 2, 4: see note 3, p. 252.\ni:957\n\u1f61\u03c2 \u03bc\u03ae\u03c4\u03b5 \u03c4\u03bf\u1f7a\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u1f70\u03c2 \u03b5\u1f30\u03c2 \u03b8\u03c5\u03bc\u1f78\u03bd \u1f10\u03b3\u03b5\u1fd6\u03c1\u03b1\u03b9, \u03bc\u03ae\u03c4\u03b5 \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5\u03c2 \u1f00\u03bd\u03b1\u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9. Mod. text. transposes \u03b5\u1f30\u03c2 \u03b8. \u1f10\u03b3\u03b5\u1fd6\u03c1\u03b1\u03b9 \u03b1\u03bd\u03b4 \u1f00\u03bd\u03b1\u03c7\u03c9\u03c1. We read \u1f00\u03bd\u03b5\u03c7\u03ce\u03c1\u03b7\u03c3\u03b5. The verb either to \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5\u03c2 or to \u03c4\u03bf\u1f7a\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u03ac\u03c2 is probably lost.\ni:958\nSome have supposed Tyrannus to have been a Jewish teacher, who conducted a school in a private synagogue\u2014a Beth Midrash (so Meyer). In this view, Paul and his companions, on account of the opposition which they encountered, separated themselves from the public synagogue, and betook them to this private Jewish school. But Tyrannus is a Greek name and the more common and preferable opinion is that he was a teacher of philosophy or rhetoric who had become a Christian and in whose apartments both Jews and Gentiles could meet without molestation.\u2014G.B.S.\ni:959\n\u03c4\u1f74\u03bd \u03ba\u03cc\u03bd\u03b9\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03c1\u03b3\u03b1\u03b6\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd, \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03ad\u03c4\u03c9, B. C. Cat. But A. substitutes \u03ba\u03cc\u03c1\u03b7\u03bd, Mod. text \u03c3\u03ba\u03af\u03b1\u03bd. He seems to allude here to the miracles effected by the very ashes of the martyrs: see e.g. t. ii. 494, A.: and perhaps with reference to these he says, \u0392\u03b1\u03b2\u03b1\u1f76, \u03c0\u03cc\u03c3\u03b7 \u03c4\u1ff6\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03ac\u03bd\u03c4\u03c9\u03bd \u1f21 \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2: unless this be meant as an exclamation of the persons who \u201ctook upon them,\u201d etc. i.e. Like Simon, they saw the wonders wrought in the name of Jesus; \u201cWonderful (said they)! Why, what power is exercised by these men who have believed!\u201d namely, by those who by laying the handkerchiefs, etc., upon the sick restored them to health.\u2014Mod. text adds, \u201cthat to others also there comes (the power) of doing the same things: and how great the hardness of those who even after the demonstrations of power yet continue in unbelief.\u201d\ni:960\nFrom this point to the end of the Exposition, having in vain attempted to restore the true order, we take it as it lies in the mss. and Edd.\u2014Below, \u201cand after this;\u201d i.e. \u201cyet after this,\u201d then these itinerant Jewish exorcists took upon them, etc. and not until after their punishment, when \u201cfear fell upon them all,\u201d did those of the professed believers (\u03c0\u1ff6\u03bd \u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03ba\u03cc\u03c4\u03c9\u03bd) who still practiced magic come forward confessing their sins.\ni:961\n\u03a0\u1ff6\u03c2 \u03b4\u1f72 \u1f14\u03c4\u03c1\u03b5\u03c7\u03bf\u03c2 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u03ba\u03b7\u03c1\u03cd\u03c4\u03c4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b4\u1f30 \u1f67\u03bd \u1f14\u03c0\u03b1\u03c3\u03c7\u03bf\u03bd. The subject to \u1f14\u03c0\u03b1\u03c3\u03c7\u03bf\u03bd seems to be \u201cthese exorcists\u201d the sons of Sceva: but to \u1f14\u03c4\u03c1\u03b5\u03c7\u03bf\u03bdit seems to be \u201cthe Apostles.\u201d \u201cThis made the Apostles wonderful in men\u2019s eyes:\u201d they had wrought miracles, and preached two years, \u201cso that all in Asia heard the word of the Lord,\u201d yet still these practices continued: but (see) how they ran (what success they had) now, preaching by the things these men were suffering: \u201cand this became known to all the Jews and Greeks also dwelling in Asia, and the name of the Lord Jesus was magnified.\u201d\u2014Mod. text, seemingly referring \u1f14\u03c4\u03c1\u03b5\u03c7\u03bf\u03bdto the exorcists, reads \u03ba\u03b1\u03bb\u1ff6\u03c2 \u03b4\u1f72 \u1f14\u03c4\u03c1. And in place of Acts 19.10, gives, \u201cWhence, showing this, it saith, \u2018And this became known to all,\u2019\u201d etc. Acts 19.17.\ni:962\nBen. assigns this to the year 399, and cites the first of the \u201cEleven Homilies\u201d t. xii. as having been delivered according to St. Chrys. thirty days after that great earthquake, viz., in the year of the fall of Eutropius, therefore a.d. 399. But Ed. Par. justly corrects this mistake: in fact, the \u03c3\u03b5\u03b9\u03c3\u03bc\u1f78\u03c2 of which St. Chrys. there speaks (t. xii. p. 324. A.) is only a metaphor, meaning the catastrophe of Eutropius.\ni:963\nPerhaps with an allusion to Jude 7, \u201cSodom and Gomorrah\u2014set forth for an example, suffering the vengeance of eternal fire.\u201d\ni:964\nMeaning, perhaps, Even when they believe the miracles to be real, that which should have brought them to faith becomes to them an occasion of greater wickedness.\ni:965\nThe miracles at Antioch, when at the instigation of the demon (Apollo) the remains of the martyr Babylas were removed by order of Julian. See the Hom. de S. Babyla, t. ii. p. 567.\u2014The Theodorus mentioned below cannot be the lapsed person of that name to whom St. Chrys. addressed the first of the two Par\u00e6neses, t. i. init. But probably \u03c0\u03ad\u03c1\u03c5\u03c3\u03b9 is corrupt, and the allusion may be to the troubles at Antioch in connection with Theodorus the Sicilian; see p. 238, note 4.\ni:966\n\u1f02\u03bd \u03bc\u1f74 \u03c6\u03cd\u03c3\u03b9\u03c2 \u1f11\u03c4\u03ad\u03c1\u03b1 \u03c0\u03c1\u03bf\u03c3\u03ad\u03bb\u03b8\u1fc3. To complete the sense we must supply, \u201cbecause this also (the being blinded by fear) is a natural affection: but what I have said is true, viz. that \u03c4\u1ff6\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c6\u03cd\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03bd \u03bf\u1f50 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b8\u03b1 \u03bc\u03b5\u03b8\u03af\u03c3\u03c4\u03b1\u03c3\u03b8\u03b1\u03b9, \u1f02\u03bd \u03bc\u1f74 \u03ba. \u03c4. \u03bb.\ni:967\n\u03c4\u1f76 \u03bf\u1f56\u03bd \u1f02\u03bd \u03ba\u03b1\u1f76 \u1f21 \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7. This is corrupt or mutilated. The sense requires, \u201cWhat if in some cases \u2018an evil mind\u2019 be a natural necessity\u2014as much as seeing or any other natural property or affection, but when there seems to be a change, it is only that fear casts out the evil mind for a while?\u201d\ni:968\nMeaning perhaps, That which should be the Temple of Christ, the body of the believer.\ni:969\nMod. text, \u201cFor look now at some one who has been abusive and has not been punished: not for this only is it a subject for weeping, that he does not suffer the punishment for his abusiveness, but also for another reason it is a subject for mourning. What may this be? That his soul is now become more shameless.\u201d But Chrys. is speaking of the immediate evil\u2014here the act of \u1f55\u03b2\u03c1\u03b9\u03c2 for which the man suffers, or will have to give account hereafter\u2014and the permanent effect, the \u1f15\u03be\u03b9\u03c2 which every evil act fixes on the soul.\u2014\u1fde\u0395\u03c4\u03b5\u03c1\u03bf\u03bdhere and above we render in its pregnant sense, \u201cother and worse,\u201d or, \u201cwhat is quite another and a more serious thing.\u201d\ni:970\nOld text. \u0395\u1f30 \u03b4\u03ad \u03c4\u03b9\u03bd\u03b5\u03c2 \u03bc\u03b7\u03b4\u1fbd \u1f45\u03bb\u03c9\u03c2 \u03bd\u03ae\u03c6\u03bf\u03b9\u03b5\u03bd, \u03bf\u1f50\u03b4\u1f72 \u03ad\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9 \u03b4\u03b9\u03b4\u03cc\u03b1\u03c3\u03b9 \u03b4\u03af\u03ba\u03b7\u03bd. Sav. and Ben. \u03bf\u1f55\u03c4\u03c9 and \u03b4\u03ce\u03c3\u03bf\u03c5\u03c3\u03b9. But Par. has resumed the unintelligible reading of mod. text, \u03b5\u1f30 \u03b4\u03ad \u03c4\u03b9\u03bd\u03b5\u03c2 \u03bc\u03b7\u03b4\u1fbd \u03bf\u1f55\u03c4\u03c9 \u03bd., \u1f00\u03bb\u03bb\u1fbd \u03bf\u1f56\u03bd \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9 \u03b4\u03b9\u03b4\u03cc\u03b1\u03c3\u03b9 \u03b4\u03af\u03ba\u03b7\u03bd.\ni:971\n\u1f00\u03bb\u03bb\u1f70 \u03c4\u03c1\u03af\u03c6\u03c9\u03c3\u03b9 \u03c0\u03b1\u1fe4 \u1f11\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03bf\u1f30\u03ba\u03b5\u1fd6\u03bf\u03bd \u03ba\u03b1\u03ba\u1f78\u03bd, \u03ba\u1f00\u03b8\u03ac\u03c0\u03b5\u03c1 \u03c4\u03b9\u03bd\u1f70 \u03b4\u03ae\u03bc\u03b9\u03bf\u03bd \u03c4\u1f74\u03bd \u03bc\u03bd\u03b7\u03c3\u03b9\u03ba\u03b1\u03ba\u03af\u03b1\u03bd. Mod. text \u03bf\u1f30\u03ba\u03b5\u03b9\u03b1\u03ba\u1f78\u03bd \u03ba\u03b1\u03b8. \u03c4. \u03b4.\ni:972\nFor \u03c4\u03af \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03c5\u03ac\u03b6\u03b5\u03b9\u03c2 \u1f15\u03ba\u03c4\u03b9\u03ba\u03bf\u03bd \u03c3\u03b1\u03c5\u03c4\u1ff7 \u03bd\u03cc\u03c3\u03b7\u03bc\u03b1; B. has, \u03c4\u03af \u03ba. \u1f10\u03ba\u03c4\u03ae\u03ba\u03bf\u03bd \u03c3\u03b1\u03c5\u03c4\u1f78\u03bd \u00b7\u03c4\u1ff7 \u03bd\u03bf\u03c3\u03ae\u03bc\u03b1\u03c4\u03b9, qu\u00e6 lectio non spernanda, te morbo tabefaciens, Ben. The reading \u1f10\u03ba\u03c4\u03ae\u03ba\u03bf\u03bd is explained by the etacism; the \u03c4\u03b9 in \u03bd\u03bf\u03c3\u03ae\u03bc\u03b1\u03c4\u03b9 is derived from the following \u03c4\u03af \u03b2\u03bf\u03c5\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd; hence it was necessary to alter \u03c3\u03b1\u03c5\u03c4\u1ff7 into \u03c3\u03b1\u03c5\u03c4\u1f78\u03bd \u03c4\u1ff7. In the following sentence, B. has \u03c4\u03af \u03b2\u03bf\u03c5\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u201cWhy when thou wouldest be quit of it, dost thou keep thine anger?\u201d\ni:973\nMod. text weakly, \u201cBut this I do that he may not laugh me to scorn, that he may not despise me.\u201d\ni:974\n\u039a\u03b1\u03b8\u03ac\u03c0\u03b5\u03c1 \u03b3\u1f70\u03c1 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03b1 (meaning \u03c4\u1f70 \u03b2\u03c1\u03ad\u03c6\u03b7) \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 (om. B. C.) \u03c4\u1f70 \u1f04\u03c8\u03c5\u03c7\u03b1 \u1f40\u03c1\u03b3\u03af\u03b6\u03b5\u03c4\u03b1\u03b9, \u03ba\u1f02\u03bd \u03bc\u1f74 \u03c0\u03bb\u03ae\u03be\u1fc3 \u03c4\u1f78 \u1f14\u03b4\u03b1\u03c6\u03bf\u03c2 \u1f21 \u03bc\u03b7\u03c4\u1f74\u03c1, \u03bf\u1f50\u03ba \u1f00\u03c6\u03af\u03b7\u03c3\u03b9 \u03c4\u1f74\u03bd \u1f40\u03c1\u03b3\u03ae\u03bd.\u2014Mod. text and Edd. except Sav. omit \u1f21 \u03bc\u03b7\u03c4\u03ae\u03c1.\ni:975\nMod. text followed by Edd. perverts the whole story, making the parties contend, not for the relinquishing of the treasure, but for the possession of it, so making the conclusion (the willing cession of it by both to the third party) unintelligible, and the application irrelevant. The innovator was perhaps induced to make this alteration, by an unseasonable recollection of the Parable of the Treasure hid in a field.\u2014\u201cThe seller having learnt this, came and wanted to compel the purchaser \u1f00\u03c0\u03bf\u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd \u03c4\u1f78\u03bd \u03b8\u03b7\u03c3\u03b1\u03c5\u03c1\u1f78\u03bd,\u201d (retaining \u1f00\u03c0\u03bf\u03bb., in the unsuitable sense \u201cthat he, the seller, should receive back the treasure.\u201d) \u201cOn the other hand, the other (the purchaser) repulsed him, saying, that he had bought the piece of ground along with the treasure, and that he made no account of this (\u03ba\u03b1\u1f76 \u03bf\u1f50\u03b4\u03ad\u03bd\u03b1 \u03bb\u03cc\u03b3\u03bf\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u1f51\u03c0\u1f72\u03c1 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5.) So they fell to contention, both of them, the one wishing to receive, the other not to give,\u201d etc.\ni:976\n\u03ba\u03b1\u1f76 \u1f21\u03bc\u1fb6\u03c2 \u03c6\u03b9\u03bb\u03bf\u03bd\u03b5\u03b9\u03ba\u03b5\u1fd6\u03bd \u03bc\u1f74 \u1f00\u03bc\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1f7a\u03c2 \u03bb\u03b5\u03bb\u03c5\u03c0\u03b7\u03ba\u03cc\u03c4\u03b1\u03c2 \u03c6\u03b9\u03bb\u03bf\u03bd\u03b5\u03b9\u03ba\u03b5\u1fd6\u03bd \u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9 \u03b4\u03af\u03ba\u03b7\u03bd: as in the story, the parties \u1f10\u03c6\u03b9\u03bb\u03bf\u03bd\u03b5\u03af\u03ba\u03bf\u03c5\u03bd, the one \u03bc\u1f74 \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd \u03c4\u1f78\u03bd \u03b8., the other \u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XLI on Acts xix. 8, 9.","type":"page"}