0' etc. Do you mark how for this reason I mentioned before, he hastens on?" But the saying, "He shall speak," etc. was great, even greater than that which he omits: but this was not necessary, the other (Chrys. means) made a strong point for Peter's defence, and therefore is added.
0'" etc.
0' Therefore he does not say, I first ordered them to be baptized but what? `Can any man forbid water that these should not be baptized?
0' By this showing that he did nothing himself. What therefore we have obtained, those received."
0'" etc. The innovator substitutes: "When Peter expounded to them his trance, saying, `God hath shown me,
0'" etc. So Edd.
0' of one Head, we all make one Body: if any carnal point be done negligently, the whole, etc. Thus the good order," etc.
8 anwqen autwn thn dianoian oikeioi, viz. by letting them see how all along it was not his doing. Then before legwn proj autouj, something is wanting: e. g. "Which done, he urges most effectively, `Who have received,
69 * The printed text of the Eerdman's reprint is damaged or unreadable here.
9 E. D. F. Edd. "But there was no need to baptize, it may be said, for the baptism was complete, `when the Spirit fell upon them.
10 otan hmeij autouj koinwnouj legwmen; "when we put them on a level with us the Apostles and first disciples, in regard that they received the Spirit in the same manner as we received, and as the rest of you did not?"
11 tote o P. usteron ecistatai: kai dia touto fhsin. "But when God gave them the Spirit, then Peter afterwards is astonished," etc. This is evidently corrupt. Tote o P. seems to be part of the text v. 46. tote apekriqh o P. For usteron ecistatai we may perhaps restore, kai proj touto o P. usteron istatai. "On this Peter afterwards insists (as above, p. 156), and with a view to this he says (before), `God hath shown me,
12 Ei gar mhden toutwn hn, ouk hrkei to katorqwma; Of the Edd. only Savile puts this, as it ought to be, interrogatively: Ben. renders, non sat fuisset proestium.
13 monon mh kaqaper oi loipoi twn neofwtistwn epheazontai, otan allouj orwsi fwtisqentaj, kai euquj apiontaj. Docazein dei ton Qeon, kan pantej swqwsi: kai su ean qelhj k. t. l. Above Hom. i. p. 20, it is said, "the sick man" having received baptism in the prospect of death, "if he recovers, is as vexed" because of his baptism "as if some great harm had happened to him." And so it might have been said here, "not (to feel) as some of the newly-baptized (are apt to do, who) are annoyed (or aggrieved, ethreazontai), when they see others" etc.: i.e. who, seeing such cases, think themselves ill used that they were not allowed to defer their baptism to the last moment, but were forced upon the alternative either of leading a strict life, or of forfeiting the grace of baptism. But the assertion oi loipoi twn neof. is too sweeping, and the word ephreazontai is scarcely suitable to this sense: it should rather have been delnopaqousin or anaciopaqousin. The meaning, not fully expressed, is: "only not, like as the rest of the newly-baptized are insulted, taunted or jeered (by some), when they see others," etc.: i.e. it is right to glorify God, only not to imagine that God is glorified by those who, exulting in the safety of their friends who received baptism at the point of death, taunt the rest of the newly baptized, saying. "See, these men are safe: they are baptized to some purpose; while you have received the gift, only to be in danger of losing it."-He adds, "It is right to glorify God, though all be saved"-though that were the case with all except yourself, that they passed at once from baptism to that world, with the gift unimpaired, and no more in danger to be lost. "And as for you, if you will, you have received a greater gift," than they: etc.-For ephreazontai, A. has ephreazousin: and this is adopted by the innovator, who alters the passage thus (E. Edd.): "to glorify God, all' ouk ephreazein (adopted by F. D.) kaqaper oi polloi twn neofwt. etheazousin, when they see, etc. It is right to glorify God, kai oti menein ou sugxwrei: #Wste kai sn ean felhj k. t. l. (Erasm. et non insultare: Ben. non autem insultare illis.)
14 kreisswn eij poiwn to qelhma Kuriou, h murioi paranomoi, St. Chrys. repeatedly cites this, and almost in the same words, as a text of Scripture, and the Edd. refer it to Ecclus. xvi. 3, but there it is, kreisswn gar eij h xilioi (with no various reading), and here the following words, oi (B. ei) gar murioi proj ton (to, B. F. ena oudepw efqasan, seem to be meant as part of the citation. For these E. Edd. substitute, Touto kai tij sofoj ainittomenoj outw twj fhsi. Savile adopts both, but reads ou gar murioi.
15 Oudeij thn epimeleian exei tou paidoj tou eautou: oudeij ecei zhlon proj presbuthn idwn mimhsasqai. i.e. "The young are neglected by their own parents and masters, and elsewhere they see no good example of the old to move them to virtue."
16 Epi de tou Qeou tou deomenon hmwn, ouk eti. So A. b.c. The modern text, tou oud.
17 pantej neoi yuxroi kai gerontej. The last word must be corrupt, for he is speaking only of the young: perhaps it should be gemontej with some genitive, e. g. "full of folly," or "evil thoughts." Then, kaqarmata mallon h neoi, more fit to be swept away from the floor as filthy litter than to be regarded as young men. But kaqarma, in the sense derived from the heathen ritual, has no equivalent in our language: it means, what remains of the sacrifice used for lustration or atonement, which as having taken into itself the uncleanness or the guilt which was to be removed, was regarded with the utmost abhorrence.
18 oi de epieikesteroi autwn. Erasm., Et quidam ex illis, adhuc meliores scilicet. Ben. alios modestiores scilicet. But the irony is not of this kind, and the word here has its proper sense: "men whose conduct is more of a piece, the more consistent of them." Some stand and talk during the prayers, yet kneel and are silent for the Benediction: but these make no such inconsistent pretence: they do not commit this absurdity at least.-Comp. Hom. i. in. Oziam, §4, t. vi. p. 101. "A grievous disease prevails in the Church: when we have purposed to hold converse with God, and are in the act of sending up the doxology to Him we interrupt our business. and each takes his neighbor aside to talk with him about his domestic concerns, about the goings on in the agora, the public, the theatre, the army: how this was well managed, that neglected: what is the strong point, and what the weak point in this or that business: in short, about all sorts of public and private matters they talk here with one another. this pardonable? When a man speaks with the earthly sovereign, he speaks only on the subjects the sovereign chooses to speak and put questions about, and if against the will of the sovereign he should presume to start any other subject, he would bring upon himself the severest punishment. And you, who are speaking with the King of kings, to Whom the angels minister with dread reverence, do you leave your converse with Him to talk about mire, and dust, and spiders-for that is what earthly things are? But you say, the public affairs are in such a bad way, and there is much to talk of and much to be anxious about. And whose fault is that? They say, The blunders of our rulers are the cause. No, not the blunders of our rulers, but our sins: the punishment of our faults. It is these have ruined all, have brought upon us all our sufferings, wars, and defeats. Therefore if we had an Abraham, a Moses, a David, a Solomon, for our ruler, yea, the most righteous of men, it would signify nothing as far as the cause of all our evils is concerned ...And if we have one of the most iniquitous of men, a blundering ill-managing person for our ruler, it is our own folly and wickedness that has brought this upon us, it is the punishment of our sins. Therefore let each when he comes here think of his own sins, and not complain of others." Hom. ix. in 1 Tim. he complains of the women talking in Church.
19 The illustration is taken from some kind of shield dance, which formed one of the amusements of the camp, skilfully executed by a large body of soldiers. The innovator, (E. D. F. Edd.) not understanding the allusion, substitutes: "If you go to a diversion, you will see all keeping time in the dance, and nothing done negligently. As therefore in a well-harmonized and curiously wrought lyre, one well sounding symphony results from the orderly arrangement severally of the component parts, so here there ought to result from all one symphonious harmony. For we are become one Church, we count as members, `fitly joined together