0' this also may be said, that he went not up at the outset of his preaching, and, when he did, it was not for the purpose of learning."
0' This Barnabas was a mild and gentle sort of man. `Son of Consolation
0' is the meaning of his name: whence also he became a friend to Paul. And that he was exceedingly kind and accessible, is proved both from the matter in hand, and from the affair of John. Whence he is not afraid, but relates `how he had seen,
0' etc.-`in the name of the Lord Jesus.
0' For it is likely, etc. Wherefore also tauta ekeinwn kataskeuastika poiwn, dia twn ergwn ebebaiwse ta lexqenta." In the original text it is simply Tauta ekeinwn kataskeuastika, kai dia twn ergwn ebebaiwse ta lexqenta, which being put before v. 28, would mean, that the conduct of Paul "in Damascus," the pwj eparrhj., evidenced the truth of what he said, about the Lord's appearing to him in the way. Hence in the mad. text: "wherefore Barnabas making the latter prove the former, confirmed by (Paul's) deeds the things told of him." (But Ben., Ideo hoec ad illa proeparant, dum ille operbus dicta confirmat. Erasm., Idea et hoec preparatoria facit operibus confirmans ea quoe dicta erant.) We have transposed the clause, as comment on v. 28.
0' It is doubtful, as the text stands, whether the subject to hdounto is, the Jewish believers, or, the adversaries: and katefronoun, hgriainon seem inconsistent as predicated of the same persons. Perhaps what Chrys. said is not fully reported, and the text may be completed thus: (comp. p. 304,) "there is no war from without, nor disturbance within. For the Jewish believers respected the Apostles, as having often stood by them, and the unbelievers durst not attack them as being had in admiration by the people: but as for Paul, the one party-viz. the zealous Jewish believers, `the profound Hebrews,
0' despised him, while the others-viz. the unbelievers were more savage against him." Edd. (from E. alone). "And why, you may ask, does he this, and `passes through
0' when there is peace, and after Paul's departure, i.e. why does Peter delay his journey until Paul is gone, and all is quiet? Because them they most respected, as having," etc.
0'" etc. Below, for Eij thn oikian eishei o IIetroj wj filosofwn: ora de posh h epidosij gegonen: the same have, "Where she was laid out dead, they take Peter, taxa oiomenoi proj filosofian autw ti xarizesqai, perhaps thinking to give him a subject for elevated thought. Seest thou," etc.-The meaning seems to be, "Peter went to see the dead body, expecting no miracle, but only as one who could bear such sights, and would teach others to do so: but see what a mighty additional boon came of it:"
0' even those who were not included in the company of the twelve (Apostles), because they were all called disciples," etc.
0'" See p. 136, note 3.
0' It is not the word of one making a display, but of confidence that the thing shall be. And it does very much seem to me, that the sick man believed this word, and was made whole. That Peter is unassuming, is clear from what follows. For he said not, In the Name of Jesus, but rather as a miracle he narrates it. `And they that dwelt at Lydda saw, and turned unto the Lord.
0' It was not for nothing that I said, that the miracles were wrought in order to persuade and comfort. `But in Joppa-and died.
0' Do you mark the miracles everywhere taking place? It is not merely said, etc. Wherefore also they do not call Peter until she was dead. 'And having heard, (that Peter was there) the disciples sent," etc.
0' But neither is this the part of a friend, that for thine own sake thou wouldest have him still in the contest, etc. `But I know not where he is gone.
0' How knowest thou not, answer me? For whether he lived rightly or otherwise, it is plain where he will go. `Why, this is the very reason why I do bewail-because he departed a sinner.
0' This is mere pretence. If this were the reason of thy lamenting him that is gone, thou oughtest while he was alive to have amended him, and formed his manners," etc.
0' forgave I it in the person of Christ."-St. Chrysostom constantly teaches, as here, that the souls of the departed are aided by the prayers, alms. and Eucharistic oblations of the living, Hom. xli. in x Cor. u. s. "Even if he did depart a sinner, ...we ought to succor him, in such sort as may be (wj an oion te h), not by tears, but by prayers and supplications, and alms and oblations. For not idly have these things been devised, nor to no purpose do we make mention of the departed in the Divine Mysteries, and for them draw near, beseeching the Lamb Which lieth there, Which taketh away the sins of the world, but in order that some consolation may thence come to them. Nor in vain does he that stands beside the altar, while the dread Mysteries are celebrating, cry out, "For all that sleep in Christ, and for them that make the memorials for them.'" See also Hom. iii. ad Phil. p. 217, 218. Comp. St. Cyrill. Hier. Catech. Mystag. v. §9, St. Augustin, Serm. 172.
5 The incredulity of the Christians at Jerusalem concerning the genuineness of Saul's conversion is difficult to understand, especially since they must have heard of the miraculous manner of it. It can, however, more readily be conceived of if, as we suppose, the three years absence from the city had intervened, and during this period, Saul had been unheard of. The impression might have gone abroad that he had fallen back into his old Jewish life. Certainly the persecution which the Christians at Jerusalem had suffered at his hands would incline them to be incredulous concerning his conversion, unless there were positive proof of it. When it is said (27) that Barnabas brought Paul "to the apostles" in Jerusalem, we must hold this statement subject to the modification made in Paul's own statement (Gal. i. 18) that during this visit he saw, of the aposties, only Peter and James, the Lord's brother. These may have been the only apostles then in the city, for Paul's stay was but for fifteen days. The purpose of this visit was to see Peter (Gal. i. 18).-G. B. S.
6 A. b.c. ekelno. Barnabaj de anqrwpoj epieikhj kai hmeroj hn: kaiora k. t. l. Cat. ekei. Barnabaj anqrwpoj epieikhj hn: kai ora. The epithet hmeroj, "tamed," was felt to be unsuitable to Barnabas, hence Cat. omits it, Oec. substitutes (from below) kai xrhstoj sfodra. The mod. t. transposes the clause to the comment on v. 27. The fact seems to be, that Barnabaj de is out of its place, and that anqr. kai hm. is a description of Saul's present bearing contrasted with his former character: and that the sentence should begin with ekeino, somewhat in this way: on gar hn ontwj prosdokiaj anqrwpinhsj. 'Ekeino e.g. to qhrion, that raging wild-beast, now was a man, mild and gentle.-Below, all the mss. have ate maqhthn onta, which is not easily reconciled with the former passage (note c). There it is represented, that he assayed to join himself to the disciples as being a teacher, and not a disciple; here, that he did this as being a disciple, and dia to metriazein. Oec, combines this with the former statement: "he went not to the Apostles, but assayed," etc., metriazwn, ate did. wn, kai on maq., where Henten. renders modeste de se sentiens "quum tamen" praceptor esset et non discipulus: rather, forbearing to put himself forward as he might have done, seeing he was himself a teacher, etc. The Catena has the dia to netriazein after apionta, and again after onta. Hence the true reading may be, kai ora anton ou proj t. ap apionta, alla proj touj maqhtaj oux ate maqhthn onta, alla dia to metriazeln.
7 A. b.c. (and Cat.) give the text, "But Barnabas-in the way," continuously, and then the comments all strung together. Also the clause "it is likely-about him" is placed last, after gorgoj hn o anhr. This expression (Cat. adds gar) may denote either the quick, keen glance of Paul's eye, or the terror with which he was regarded-"to them the man had a terrible look with him."-The modern text: "`But Barnabas-in the way.
8 This and the next clause are transposed in the mss. so that ep autwn would mean "in the case of the brethren."
9 The reason given in v. 30 for Paul's leaving Jerusalem is, that he was in danger of being slain by his opponents; that assigned by himself in xxii. 17, 18 is a revelation of the Lord given to him when in a trance in the temple, warning him that Jerusalem would not receive his message, and charging him to go unto the Gentiles. The two explanations have a common element in the opposition of the Jews and Hellenists at Jerusalem to Paul and their rejection of his message. "Paul, notwithstanding the opposition and machinations of the Jews, may have felt desirous to remain: he had a warm heart toward his brethren according to the flesh; he was eager for their conversion; and it required a revelation from Christ himself to cause him to comply with the importunity of his friends and to depart. Luke mentions the external reason; Paul the internal motive." (Gloag.)-G. B. S.
10 A. b.c. of N. T. and vulg. Hieron. have the singular throughout; and so Cat. in 1. Edd. from E. the plural throughout: our other mss.; oikodomouenoi and poreuomenoi (F. D. perisseuomenoi), "they being edified" etc., in apposition with 'Ekklhsia.
11 i.e. `If Paul had remained there would not have been peace and quiet.
12 Kai enqa oikonomia: enqa de, k. t. l. It does not appear what oikonomia can be intended, unless it be the order taken for the appointment of the deacons, but this was the act of all the Apostles, vi. 2. Hence perhaps the reading should be: enqa de oikonomia, kai enqa. ..."But where management (or regulation) only is concerned, and where all is peace," etc.
13 eipou (hpou, B (en tacei parergou touto htoun (hn, C.), prohgoumenwj de ouk eti, maqhtpia gar hn. A. b.c. Cat. But Edd. wste deicai oti en k. t. l. and maqhtria gar hn, before prohg. Oecum, en tacei gar par. touto htoun, maq. gar hn, omitting. prohg. de ouketi-"If the place had not been near, they would not have made the request: for it was asking him to put himself out of his way, to do this over and above, and not in the regular course."-This is a hint to the hearers that they should show the like forbearance and discretion, in not giving their Bishop unnecessary trouble.
14 9Oraj elehmosunhj posh ginetai protroph. Edd. from E,, "Thus is here fulfilled the saying, `Alms delivereth from death. And all the widows,
15 In the mss. Kai krathsaj, fhsi, thj xeiroj. #Ora (E. Edd. 'Entauqa deiknusi). kata meroj k. t. l. But the passage cited is from Luke viii. 52, kai krathsaj thj xeiroj authj, efwnhse k. t.l. to which, and probably to the ekbalwn ecw pantaj there preceding, St. Chrys. here referred.
16 Edd. from E. oj kai dia touto ekrine dielqein, epeidh thj autou didaskaliaj edeonto oi pisteusantej. "Who also for this reason judged it right to make this circuit, because those who had believed needed his instruction."
17 The modern text: "He calls by the name of `disciples
18 Here the modern text has: "And the Churches had peace, being edified, and walking in the fear of the Lord:" i.e. they increased, and (had peace), peace as it is in itself, the true peace, eirhnhn authn dhpou proj eauthn, thn ontwj eirhnhn." (The singular h 'Ekkl. being altered to the plural, the reterence in proj eauthn was not perceived.) "With good reason. For the war from without exceedingly afflicted them. `And were filled with the consolation of the Holy Ghost.
19 Something must be supplied: e. g. "He did not wait for Eneas to ask, or to show his faith," as above, p. 301.-Edd. from E. "`And it came to pass-maketh thee whole.
20 'All' wj shmeion mallon auto (autoj B.) dihgeitai kai euaggelizetai: "he speaks not in the form of command or promise, but of narration: he relates it, Evangelist-like, as a fact."
21 #Ora pwj diakaqairetai ta pragmata (omitted in E. D. F. Edd.): i.e. how the Gospel has purged away all excess of mourning, and all noisy demonstrations of grief. St. Chrys. frequently inveighs against the heathenish customs of mourning for the dead, which were still practised-such as the hiring of heathen mourning-women: Hom. in Matt. xxxi. p. 207. A. "I confess to you, I am ashamed when I see the troops of women tearing their hair, gashing their flesh, as they move through the market-and this under the very eyes of the heathen." Conc. in Laz. v. t. i. p. 765 D. where the Christian mode of interment is described; viz. the procession of clergy with psalms and hymns of praise, lighted tapers, etc. comp. Hom. iv. in Heb. (if. 15.)
22 #Enqa gar dakrua, mallon de enqa qaumata, ou dei dakrua pareinai: enqa toiouton musthrion teleitai. It seems, he was going to say, "Where tears are, it is no fit time for miracles," but corrects himself, for put in that way the proposition was not true. The innovator weakly substitutes, "For where tears are, such a mystery ought not to be performed: or rather, where miracles are, there tears ought not to be."
23 The rest of the Hom. is given in the Florilegium or Eclogoe, in t. xii. ecl. xlv.-the only instance in which these Homilies have been employed in that compilation. Its author used the old text: it does not appear that any of his various readings were derived from the modern text.
24 epi twn eudokimwn: i.e. those who are certainly not reprobates (ouk adokimwn). In the next sentence, E. Edd. kai ti proj se, anqrwpe\ su gar oude epi twn eudok. touto poieij. Ben. Et quid hoc ad te, o homo? tu enim erga probos hoc non agis. Erasm. tu enint neque apud probatissimos hoc agis. The other mss. and Ecl. ti oun <\=85_oti.
25 #Otan de anakaloumenoj rhmata leghj kai sunhqeian kai prostasian, so mss. and Edd. but Ecl. anakaloumenou, which we adopt. To the same purport, but more fully, Hom. xii. in 1 Cor. p. 392. (and Ecl. xlv.) "If when some (friend) were taken into the palace and crowned, thou shouldest bewail and lament, I should not call thee the friend of him that is crowned, but very much his hater and enemy. `But now, say you, I do not bewail him, but myself.
26 Ei gar Paulsj eteron hlehse, kai di allouj allwn (Ecl. allon) efeisato, pollw mallon hmaj touto dei poiein. But E. Edd. Ei dia IIaulon eterouj dieswse, kai di allouj allwn feidetai, pwj ouxi kai di hmaj to auto touto ergasetai; "If (God) for Paul's sake saved others, and for some men's sake spares other men, how shall He not for our sakes do this same thing?" In Hom. xli. in 1 Cor. p. 393. B. Chrys, uses for illustration Job's sacrifice for his sons, and adds, "For God is wont to grant favors to others in behalf of others, eteroij uper eterwn xarizesqai. And this Paul showed, saying, #Ina en pollw proswpw, k. t. l. 2 Cor. i. 11." But here the reference seems to be to 2 Cor. ii. 10, "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, `for your sakes
27 eulabh gunaika kai qugatrion agagesqai semnon. A. b.c. In the Edd. kai qug. semnon, is transposed alter mh ploutounta uion katalipein all' eulabh: and so in the Ecl. which however retains ag, between qug. and semnon. In the old text, wife and daughter are mentioned first, as the persons most apt to perform these offices of religion: in agagesqai there is a zeugma; "to take to wife, and to have wife and daughter. etc."
28 Hom. iii. in Phil. ad fin. Ouk eikh tauta enomoqethqh uto twn apostolwn k. t. l. "Not idly were these things enacted by the Apostles, that in the dread mysteries there is mention made of the departed: they know that to them great is the gain which accrues, great the benefit. For when the whole congregation stands there, all lifting up their hands, the sacerdotal body (plhrwma ieratikon), and the dread sacrifice is laid out, how shall we fail to prevail with God, in supplicating for these?"
29 Ti oiei to uper marturwn prosferesqai, to klhqhnai en ekeinh th wra kan marturej wsi, kan (kai A. uper marturwn; There is no reason to suppose (as Neander, Der Helige Johannes Chrysostomus, t. ii. p. 162) that the words k. t. l. are part of the Liturgy: the meaning is, Think what a great thing it is to be mentioned in that Prayer of Oblation; to be mentioned as the martyrs are mentioned, for of them also, martyrs though they be, the same form of expression is used. uper marturwn.-In the Liturgy of St. Chrysostom the words are, !Eti prosferomen soi thn logikhn tauthn latreian uper twn en pistei anapauomenwn propatorwn, paterwn, patriarxwn, profhtwn, apostolwn, khrukwn, euaggelistwn, marturwn k. t. l. See St. Augustin, Hom. on St John, p. 842, note a.
30 i.e. not to intercede on their behalf, but for commemoration of Christ's victory over death, achieved in Himself and in them. The Eucharist is, so to say, Christ's epinikia, in which the Martyrs are eulogized as sharers of His triumph (and this is our commemoration of truth), and the prisoners are set at liberty (and in this sense we name our dead).